Habakkuk's Two Tables 3 of 95
Ny Tabilao Roan’i Habakoka 3 amin’ny 95
Introduction: The Foundation of Habakkuk's Two Tables
Fampidirana: Ny Fototry ny Takelaka Roan’i Habakoka
This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.
Ity andiany ity dia antsoina hoe Latabatra Roan’i Habakoka. Hatreto, dia nandray fahamarinana sasantsasany avy amin’ny Tabilao 1843 sy 1850 isika, tsy mba hiaro azy ireo ara-Baiboly amin’izao fotoana izao, fa mba hampiorina kosa fa Ellen White dia manohana ireo fahamarinana ireo. Ny fanambarànay dia izao: raha mandà ireo fahamarinana fototra ireo ianao, dia mandà miaraka amin’izay koa ny Fanahin’ny Faminaniana. Tianay ny hametraka izany ho voarakitra aloha.
Review of Millerite History and the Midnight Cry
Famerenana ny Tantaran’ny Millerita sy ny Antsoantson’ny Mamatonalina
In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.
Tamin’ny famelabelarana voalohany nataontsika dia nohazavaina ny tantaran’ny Millerita, dia ireo mari-pamantarana manomboka amin’ny 1798 ka hatramin’ny 1844. Tamin’ny famelabelarana farany nataontsika dia nodinihintsika akaiky kokoa ny tantara nanomboka tamin’ny fotoana fiandrasana ka hatramin’ny fanidiana ny varavarana tamin’ny 22 Oktobra 1844, ka namaritra izany fotoana izany ho ilay Antso Amin’ny Mamatonalina. Niditra teo amin’ny tantara ilay Antso Amin’ny Mamatonalina tamin’ny Fivoriana an-Toby tao Exeter, ny 12–17 Aogositra 1844, ary nitohy hatramin’ny 22 Oktobra 1844. Ny fotoana fiandrasana, izay nanomboka tamin’ny Martsa 1844, dia anisan’ny Antso Amin’ny Mamatonalina sy ny fizotry ny fanadiovana izay nanomana vahoaka iray hitory ny hafany.
We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.
Nantenainay izahay hanorina izany tao am-ponareo sy tao an-tsainareo omaly. Ny fanoharana rehetra ao amin’ny Tenin’Andriamanitra momba ny fotoana fiandrasana dia miresaka ny amin’ny faran’izao tontolo izao. Ellen White, raha naneho hevitra momba ny 1 Korintiana 10:11, dia milaza hoe: “Ny mpaminany fahiny tsirairay dia niteny bebe kokoa ho an’ny androntsika noho ny andro niainany.” Izao no voalazan’ny 1 Korintiana 10:11: “Ary izany rehetra izany dia nanjo azy ireo ho fanoharana; ary voasoratra izany ho fampitandremana ho antsika, izay tratrin’ny faran’izao tontolo izao.” Ny tantaran’ny Millerita dia tantaran’izay hitranga amin’ny faran’izao tontolo izao. Ireo tantara ara-Baiboly rehetra momba ny fotoana fiandrasana sy izay manaraka azy dia maneho izay hitranga amin’ny fotoana fiandrasan’ny Millerita sy ny Antso Mamatonalina. Mila mahatakatra izany zavatra izany isika, satria haverina ny tantara.
The 2520: Ellen White's Endorsement
Ny 2520: Ny Faneken’i Ellen White
We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.
Efa nifampiraharaha tamin’ny lohahevitra voalohany amin’ireto Sary ireto isika, na dia tsy dia noresahintsika firy aza izany. Ny fampianarana voalohany tianay haseho fa tohanan’i Ellen White mazava dia ny 2520. Ny famelabelarana roa voalohany dia natao hitarihana antsika ho amin’izao. Rahampitso maraina dia hanomboka handinika ny Daily eo amin’ity Sary ity isika.
Remembering the Lord's Leading and Teaching
Mahatsiaro ny Fitarihana sy ny Fampianaran’ny Tompo
Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.
Andeha isika hanomboka amin’ny Life Sketches, pejy 196: “Tsy manana na inona na inona hatahorantsika amin’ny hoavy isika, afa-tsy raha manadino ny làlana nitarihan’ny Tompo antsika, sy ny fampianarany teo amin’ny tantarantsika lasa.” Ny hany zavatra tokony hatahoran’ny Kristiana amin’ny hoavy dia ny hiala amin’ny làlana ka ho very. Ny zavatra tokony hatahorana dia ny tsy hahazoana ny fiainana mandrakizay. Eto, hoy ny Ranabavy White, dia tsy manana na inona na inona hatahorantsika amin’ny hoavy isika afa-tsy zavatra roa. Ity dia andalan-teny mahazatra ao amin’ny Fanahin’ny Faminaniana ao amin’ny Advantisma, nefa zara raha mba mandre olona manazava ny amin’izay fitarihana sy izay fampianarana resahiny.
We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.
Hasehontsika fa ny fitarihana izay resahiny dia ny tantaran’ny Antso Amin’ny Mamatonalina. Ao amin’ny tantaran’ny Antso Amin’ny Mamatonalina, i Kristy no nitarika tamin’ny fotoanan’ny fiandrasana, tamin’ny fahatongavana sy ny fanambarana ny Antso Amin’ny Mamatonalina, ary tamin’ny fanakatonana ny varavarana tamin’ny 22 Oktobra 1844. Noforoniny izany tantara izany mba hamoaka vahoaka iray izay afaka hiditra amin’ny finoana miaraka Aminy ao amin’ny Efitra Masina Indrindra. Tokony hatahotra isika sao manadino izany tantara manokana izany, ary koa ny fampianarany.
We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.
Asehontsika fa nisy fampianarana manokana izay namokatra ny Antso Antsasakalina. Tsy ny firodanan’ny Fanjakana Ottoman tamin’ny 11 Aogositra 1840 izany, ary tsy ny toetry ny maty koa, izay tonga tao amin’ny tantaran’ny Hafatry ny Anjely Faharoa ao amin’ny Tantaran’ny Millerita. Fampianarana manokana tao amin’ny Tantaran’ny Millerita no namokatra ny Antso Antsasakalina, izay nitarihan’ny Tompo; ary tsy misy na inona na inona tokony hatahorantsika momba ny hoavy, afa-tsy ny hanadinoantsika ny fitarihany sy ny fampianarany.
We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:
Manolotra izahay fa ny antso amin’ny misasakalina no tandindon’ny fitarihany sy ny fampianarany. Andeha hovakiantsika indray ity andalan-teny avy amin’ny fahitana voalohan’i Ellen White ity:
"On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."
Teo amin’ity lalana ity no nandehanan’ny vahoakan’ny fiavian’i Kristy ho any amin’ilay tanàna izay teo amin’ny faran’ilay lalana. Nisy hazavana mamirapiratra napetraka teo aoriany, teo am-piandohan’ilay lalana, ary nolazain’ny anjely tamiko fa izany no antso tamin’ny misasakalina. Namirapiratra nanerana ny lalana manontolo izany hazavana izany, ary nanazava ny tongony, mba tsy ho tafintohina izy. Raha nibanjina mafy an’i Jesosy izy, izay teo anoloany indrindra ka nitari-dalana azy ho any amin’ilay tanàna, dia voaro izy. Kanefa vetivety dia nisy sasany reraka, ka nanao hoe: lavitra dia lavitra ilay tanàna, ary nihevitra izy fa tokony ho efa tafiditra tao talohan’izay. Dia nampahery azy Jesosy tamin’ny fananganana ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny no nivoahan’ny hazavana izay nihevaheva teny ambonin’ny antokon’ny fiavian’i Kristy, ka niantso mafy izy hoe: “Haleloia!” Ny hafa kosa tamim-pahasahiana tsy am-piheverana dia nandà ilay hazavana tao aoriany, ka nanao hoe fa tsy Andriamanitra no nitari-dalana azy hatrany lavitra toy izany.
They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.
Mandà ny fitarainan’ny Mamatonalina izy ireo, ary mifandray amin’ny fitarainan’ny Mamatonalina dia milaza izy ireo fa tsy Andriamanitra no nitarika azy tamin’ny fitarainan’ny Mamatonalina. Laviny ny fitarihan’Andriamanitra tao amin’ny fitarainan’ny Mamatonalina.
"The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
Ny mazava teo ivohon’izy ireo dia maty, ka namela ny tongotr’izy ireo ho tao anatin’ny haizina tanteraka; dia tafintohina izy ireo, very tsy nahita intsony ny marika sy Jesosy, ary nianjera niala tamin’ny làlana ho any amin’ilay tontolo maizina sy ratsy fanahy any ambany.
The Midnight Cry in Context
Ny Fitomaniana amin’ny Mamatonalina ao anatin’ny Sava-lalana
We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.
Hojerentsika indray ny tantaran’ny Antso amin’ny Mamatonalina mba hametrahana azy ao anatin’ny tontolony, alohan’ny handinihantsika ny 2520.
From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."
Avy ao amin’ny *Ilay Ady Lehibe*, pejy 391–395: “Rehefa lasa ny fotoana izay niandrasana voalohany ny fihavian’ny Tompo, tamin’ny lohataonan’ny taona 1844,”—izao no fotoan’ny fiandrasana, ny fahadisoam-panantenana voalohany—“ireo izay niandry tamin’ny finoana ny fisehoany dia nandritra ny fotoana fohy voasaringotra tao anatin’ny fisalasalana sy ny tsy fahazoana antoka. Raha noheverin’izao tontolo izao ho resy tanteraka izy ireo sady voaporofo fa nitana fitaka, ny tenin’Andriamanitra ihany no mbola loharanon’ny fampiononana ho azy. Maro no mbola nanohy nikaroka ny Soratra Masina, nandinika indray ny porofon’ny finoany ary nandalina tamim-pitandremana ny faminaniana mba hahazoany fahazavana fanampiny.”
If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.
Raha maro no nanao izany, dia midika izany fa nisy koa ny sasany izay tsy nanao izany. Tsy milaza hoe “izy rehetra” izany; fa milaza hoe “maro” — misy sokajy roa eto.
"The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
Ny fijoroana vavolombelona ara-Baiboly nanohana ny toerany dia toa mazava sy tsy azo lavina. Famantarana izay tsy azo diso fandray no nanondro fa efa akaiky ny fihavian’i Kristy. Ny fitahiana manokana avy amin’ny Tompo, na tamin’ny fiovan-pon’ny mpanota izany na tamin’ny fifohazan’ny fiainana ara-panahy teo amin’ny Kristiana, dia nanambara fa avy tany an-Danitra ny hafatra. Ary na dia tsy nahavita nanazava ny fahadisoam-panantenany aza ireo mpino, dia nahatsiaro ho azo antoka izy fa Andriamanitra no nitarika azy tamin’ny fanandramany teo aloha.
"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."
Niara-nifamatotra tamin’ireo faminaniana izay noheverin’izy ireo ho mihatra amin’ny fotoanan’ny fiavian’i Kristy fanindroany ny fampianarana izay nampifanarahana manokana tamin’ny toe-piainan’izy ireo feno fisalasalana sy fiandrasana amim-panahiana, ka nampahery azy ireo hiandry amim-paharetana ao amin’ny finoana fa izay mbola maizina amin’ny fahalalany ankehitriny dia haseho mazava amin’ny fotoanany.
In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.
Ao amin’io andininy io dia izao no voalaza: “Nifamatotra tamin’ireo faminaniana izay noheverin’izy ireo ho mihatra amin’ny fotoana iavian’i Kristy fanindroany . . . .” Inona avy ireo faminaniana izay ninoan’izy ireo fa mihatra amin’ny Fiaviana Fanindroany? Ny 2520, ny 2300, ary ny 1335. Nino izy ireo fa nifarana tamin’ny 1843 ireo faminaniana ara-potoana telo ireo, ary izany no Fiaviana Fanindroany.
"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"
Anisan’ireo faminaniana ireo ny ao amin’ny Habakoka 2:1–4 hoe: “Hitsangana eo amin’ny fiambenako aho ka hametraka ny tenako eo ambonin’ny tilikambo, ary hiambina mba hahita izay holazainy amiko sy izay havaliko rehefa anariny aho. Dia namaly ahy Jehovah ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo amin’ny vato fisaka izany, mba hahafahan’izay mamaky azy mihazakazaka. Fa ny fahitana dia mbola ho amin’ny fotoana voatendry; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izany, andraso ihany; fa ho avy tokoa izany, ka tsy hitaredretra. Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao anatiny; fa ny marina ho velon’ny finoany.”
As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: '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. . . . The just shall live by his faith.'
Hatramin’ny taona 1842 sahady, ny toromarika nomena tao amin’ity faminaniana ity hoe: “soraty ny fahitana, ary ataovy mazava eo amin’ny fisaka, mba hahazoan’izay mamaky azy mihazakazaka,” dia nanoro hevitra an’i Charles Fitch hanomana tabilao ara-paminaniana iray hanehoana an-tsary ny fahitan’i Daniela sy ny Apokalypsy. Ny famoahana io tabilao io dia noheverina ho fahatanterahan’ny didy nomen’i Habakoka. Kanefa tsy nisy nahatsikaritra tamin’izany fa ao amin’io faminaniana io ihany dia aseho ny fahatarana hita eo amin’ny fahatanterahan’ny fahitana—fotoana fiandrasana. Rehefa tonga ny fahadisoam-panantenana, dia niseho ho tena manan-danja ity Soratra Masina ity: “Fa mbola ho amin’ny fotoana voatendry ihany ny fahitana, nefa any am-parany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izany, dia andraso ihany; fa tsy maintsy ho avy tokoa izany, fa tsy hitaredretra. . . . Fa ny marina ho velon’ny finoany.”
The 1843 Chart and the Spirit of Prophecy
Ny Tabilao 1843 sy ny Fanahin’ny Faminaniana
It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.
Tsy maninona na manao asa mahazatra ianao na asa tsy mahazatra—ireo voambolana ampiasain’i Ellen White hilazana ny asa ataon’ny conference sy ny asa tohanan-tena, avy. Na manatona ireo sampan’asa mitarika amin’ny asa tohanan-tena ao amin’ny Advantisma ianao, na ny General Conference, na ny Biblical Research Institute, raha manontany azy ireo momba ny Tabilao 1843 ianao, dia hilaza izy hoe: “Maro ny fahadisoana ao amin’ity Tabilao ity.” Tsy mitovy hevitra amin’i Ellen White izy ireo, izay milaza fa ny Tompo no nitana ny tanany teo ambonin’“ny fahadisoana iray” tao amin’ny ampahany amin’ireo tarehimarika eo amin’ity Tabilao ity.
But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.
Kanefa izy ireo dia mametraka ny tenany koa ho manohitra ny Tenin’Andriamanitra. Ao amin’i Habakoka dia voalaza fa ity fahitana ity “tsy handainga.” Ny fahitana izay tokony hapetraky ny Mpisava lalana teo amin’ny Tabilao 1843, ary napetrany tokoa, dia fahatanterahan’i Habakoka 2. Ity no fahitana izay tokony hapetrany teo amin’ity Tabilao ity, ary milaza i Habakoka 2 fa ity fahitana ity “tsy handainga.” Koa rehefa lazainao fa “feno fahadisoana” ity Tabilao ity, dia manohitra ny Fanahin’ny Faminaniana sy ny Baiboly ianao.
"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."
Ny ampahany iray amin’ny faminanian’i Ezekiela koa dia loharanon-kery sy fampiononana ho an’ny mpino: “Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, inona izany ohabolana ataonareo ao amin’ny tanin’ny Isiraely izany hoe: Maharitra ny andro, ary tsy tanteraka ny fahitana rehetra? Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo. . . . Antomotra ny andro sy ny fahatanterahan’ny fahitana rehetra. . . . Fa hiteny Aho, ary ny teny izay holazaiko dia ho tanteraka; tsy hahemotra intsony izany.” “Ny taranak’Isiraely manao hoe: Ny fahitana izay hitany dia ho amin’ny andro maro mbola ho avy, ary ny fotoana lavitra no aminaniany. Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Tsy hisy intsony ny teniko ho hahemotra, fa ny teny izay nolazaiko dia hotanterahina.” Ezekiela 12:21–25, 27, 28.
Two Classes of Worshippers
Karazana Mpivavaka Roa
Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.
Mariho fa miresaka momba ny kilasy roa amin’ny mpivavaka izy. Lazainy fa maro, rehefa tonga izany fahadisoam-panantenana izany, no nanohy nandinika ny faminaniana, ka mampiseho fa nisy kilasy iray izay tsy nanohy. Hahazo mazava bebe kokoa isika momba ny fanavahana ireo kilasy roa ireo.
The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.
Ny fahatanterahan’ny Habakoka 2:1–4 dia ity Tabilao 1843 ity sy ny Tabilao 1850. Na dia ao amin’ny Habakoka aza, ny andininy faha-4 dia milaza fa ny marina ho velona amin’ny finoany, ary izay mirehareha am-po. Mamaritra sokajy roa amin’ny mpivavaka izany. Ny tantaran’ny Antso Antsasak’alina dia miteraka sokajy roa amin’ny mpivavaka, ary ireo sokajy roa ireo no resahina ao amin’ny Habakoka.
In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.
Ao amin’ny fehintsoratra manaraka, rehefa avy nanondro an’i Habakoka 2 sy Ezekiela izy, dia mamantatra ny iray amin’ireo sokajy izy: “ireo miandry.” Iza moa ireo miandry? Izy ireo no manatanteraka ny Daniela 12 hoe: “Sambatra izay miandry ka tonga amin’ny 1335.” Io sokajy io no ireo miandry.
"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."
Ireo niandry dia nifaly, satria nino fa Ilay mahalala ny farany hatramin’ny voalohany dia nijery nidina namaky ny taona maro, ary, satria nahita mialoha ny fahadisoam-panantenan’izy ireo, dia nanome azy teny fankaherezana sy fanantenana.
We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.
Nisy rahavavy iray niantso anay izay efa niasa tany amin’ny iray amin’ireo firenena any Eoropa Atsinanana nandritra ny taona vitsivitsy. Avy tany izy, nifindra nankany Etazonia, ary rehefa nahatakatra ity hafatra ity izy dia niverina nifindra nody. Niatrika fanoherana izy, satria ny fianakaviany tao amin’ny fiangonana taloha dia nifandray tamin’ireo mpitarika tao amin’ny fireneny mba “hanidy ny varavarana aminy.” Vao tsy ela akory izay, ny Tompo no nanokatra varavarana ho azy hizara ity hafatra ity amin’ny vondrona samihafa.
She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.
Niantso izy vao maraina androany ka nilaza fa iray tamin’ireo sakana ny fitaterana. Nila fiara izy ireo mba handehanana sy hampianatra ity hafatra ity, nefa tsy nanam-bola. Raha vantany vao tonga teto amin’ity toerana ity izy ireo, dia nandefa vola ampy hividianana fiara ny namana avy any Etazonia, voahetsiky ny Tompo.
This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."
Ity no karazana fanandramana nitranga tamin’ireo izay diso fanantenana. Diso fanantenana izy ireo, nefa ny Tompo dia nitarika azy ho amin’ny Soratra Masina mba hampahery azy, nanao hoe: “Izao fahadisoam-panantenana izao dia teo ambanin’ny fitarihako. Tohizo fotsiny ny fandrosoana.”
"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."
Raha tsy nisy ireo ampahan’ny Soratra Masina izay nananatra azy hiandry amim-paharetana sy hihazona mafy ny fitokiany amin’ny tenin’Andriamanitra, dia ho levona ny finoany tamin’izany ora fitsapana izany.
The Parable of the Ten Virgins and the Tarrying Time
Ny Fanoharana ny amin’ny Virijina Folo sy ny Fotoana niandrasana ela
Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.
Mariho ny nampifandraisan’i Rahavavy White ny fanoharana momba ny Virjiny Folo amin’ny Habakoka 2, satria samy miresaka ny amin’ny fotoana fahatarana sy ny karazan’olona mpivavaka roa izy ireo.
"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"
Ny fanoharana ny amin’ny virijina folo ao amin’ny Matio 25 dia mampiseho ihany koa ny fanandraman’ny vahoaka Adventista. Ao amin’ny Matio 24, ho valin’ny fanontanian’ny mpianany momba ny famantarana ny fihaviany sy ny faran’izao tontolo izao, dia nasehon’i Kristy ireo sasany amin’ireo zava-nitranga lehibe indrindra teo amin’ny tantaran’izao tontolo izao sy ny fiangonana hatramin’ny fiaviany voalohany ka hatramin’ny fiaviany fanindroany; dia ny fandravana an’i Jerosalema, ny fahoriana lehibe nahazo ny fiangonana teo ambanin’ny fanenjehana jentilisa sy papaly, ny fahamaizinan’ny masoandro sy ny volana, ary ny fianjeran’ny kintana. Rehefa afaka izany dia niresaka ny amin’ny fihaviany ao amin’ny fanjakany Izy, ary nanao ny fanoharana izay mamaritra ireo karazana mpanompo roa miandry ny fisehoany. Ny toko faha-25 dia misokatra amin’ireto teny ireto: “Ary amin’izany ny fanjakan’ny lanitra dia ho tahaka ny virijina folo.” Eto dia aseho ny fiangonana velona amin’ny andro farany,
Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.
Ankehitriny, ampihariny amin’ny Tantaran’ny Milerita izany, nefa mariho izay lazainy—“Eto dia aseho ny fiangonana velona amin’ny andro farany,”—iza no “fiangonana velona amin’ny andro farany”? Izany dia isika.
"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"
Izany ihany no aseho eo amin’ny fiafaran’ny toko faha-24. Ao amin’ity fanoharana ity dia aseho amin’ny alalan’ny zava-miseho amin’ny fampakaram-bady tatsinanana ny fanandraman’izy ireo. “Ary amin’izany ny fanjakan’ny lanitra dia ho tahaka ny virijina folo, izay naka ny jirony ka nivoaka hitsena ny mpampakatra. Ary ny dimy taminy hendry, ary ny dimy adala. Fa ireo izay adala dia naka ny jirony, nefa tsy nitondra menaka niaraka taminy; fa ny hendry kosa nitondra menaka tao anatin’ny fitondrany mbamin’ny jirony. Ary raha ela ny mpampakatra, dia samy rendremana avokoa izy rehetra ka natory. Ary nony mamatonalina, dia nisy antso hoe: Indro, avy ny mpampakatra; mivoaha hitsena azy.”
"The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.
Ny fahatongavan’i Kristy, araka ny nambaran’ny hafatry ny anjely voalohany, dia noheverina fa aseho amin’ny fahatongavan’ny mpampakatra. Ny fanavaozana niely patrana teo ambanin’ny fitoriana ny amin’ny fahatongavany tsy ho ela dia nifanandrify tamin’ny fivoahan’ireo virijina. Ao amin’ity fanoharana ity, tahaka ny ao amin’ny Matio 24, dia sokajy roa no aseho. Samy nitondra ny jirony avokoa izy rehetra, dia ny Baiboly, ary tamin’ny fahazavany no nivoahany hitsena ny Mpampakatra. Fa raha ny adala nitondra ny jirony tsy nisy menaka, ny hendry kosa nitondra menaka tao anatin’ny fanakany. Ny hendry dia efa nandray ny fahasoavan’Andriamanitra, dia ny hery mamelombelona indray sy manazava avy amin’ny Fanahy Masina, izay nahatonga ny teniny ho jiro ho an’ny tongony. Nandinika ny Soratra Masina izy ireo mba hahalala ny fahamarinana ary tamim-pahatsoram-po no nitadiavany fahadiovan’ny fo sy ny fiainana. Ireo no nanana fanandramana manokana sy finoana an’Andriamanitra ary ny teniny, izay tsy azon’ny fahadisoam-panantenana sy ny fahatarana noravana. Ny hafa kosa dia notarihin’ny firehetam-po tampoka, niankina tamin’ny finoan’ny rahalahiny, afa-po tamin’ny fihetseham-po tsara nefa tsy nanana fahatakarana lalina ny fahamarinana na asan’ny fahasoavana marina. Tsy niomana hiatrika fahatarana sy fahadisoam-panantenana izy ireo. Rehefa tonga ny fitsapana, dia lavo ny finoany, ary nanjombona ny jirony.
"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.
«Raha ela ny mpampakatra», oviana no nitaredretra ny Mpampakatra? Tamin’ny 22 Martsa 1844. Mitaredretra Izy. Inona no hitranga ankehitriny? Haseho ireo antokon’olona roa ireo.
When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.
Rehefa hadinontsika ny Antso amin’ny Mamatonalina ka mianjera hiala amin’ny lalana ho any amin’izao tontolo ratsy etsy ambany izao, dia asehontsika fa tsy mahatakatra ny Filazantsara isika. Ny Filazantsara Mandrakizay dia ny asan’i Kristy amin’ny famokarana karazany roa amin’ny mpivavaka, miorina amin’ny hafatra ara-paminaniana fitsapana. Hatramin’ny fotoana fiandrasana ka hatramin’ny fanidiana ny varavarana, izany no tampon’isan’ny Filazantsara Mandrakizay. Eto, ny Tompo dia mandray karazany roa amin’ny olona amin’ny fotoana fiandrasana, mitady hitarika azy ireo ho ao amin’ny Fitsarana miaraka Aminy, ary mampandaloviny fizotry ny fitsapana izy ireo mba hanaporofoana raha tena manana solika izy na tsia. Izany no tampon’isan’ny asan’i Kristy amin’ny fanavahana ny volamena amin’ny tain-drendrika, ny vary amin’ny tsimparifary, ny hendry amin’ny adala.
"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."
“Raha nihemotra ny mpampakatra, dia samy renoky ny torimaso izy rehetra ka natory.” Ny fahataran’ny mpampakatra dia mampiseho ny fandalovan’ny fotoana izay nanantenana ny Tompo, ny fahadisoam-panantenana, ary ny toa fihemoran’ny fahatongavany. Tamin’izao fotoan’ny tsy fahazoana antoka izao, dia tsy ela dia nanomboka nihena ny fahalianan’ireo tsy lalina sy ireo sasaka am-po, ary nalemy ny ezaka nataony; nefa ireo izay niorina tamin’ny fahalalana manokan’ny Baiboly ny finoany dia nanana vatolampy teo ambanin’ny tongony, izay tsy azon’ny onjan’ny fahadisoam-panantenana nosasan-ko levona. “Samy renoky ny torimaso izy rehetra ka natory;” ny antokon’olona iray dia tao anatin’ny tsy firaharahiana sy ny fialana amin’ny finoany, fa ny antokon’olona iray kosa niandry tamim-paharetana mandra-pahazo hazavana mazava kokoa. Kanefa, tamin’ny alin’ny fizahan-toetra, dia toa very tamin’ny ampahany ihany koa ny hafanam-pony sy ny fanoloran-tenany. Ireo sasaka am-po sy tsy lalina dia tsy afaka intsony niankina tamin’ny finoan’ny rahalahiny. Tsy maintsy samy mijoro na lavo ho an’ny tenany avy ny tsirairay.
When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.
Rehefa tonga ny fahadisoam-panantenana, dia sokajy roa no nanomboka natory tamin’ny fomba samy hafa; nefa na dia ireo virijina hendry aza dia very ampahany tamin’ny zotom-pony. Ny Tompo no nitarika izany, mba hahatanterahany asa teo amin’izy ireo, rehefa tonga ny hafatry ny Antso Amin’ny Mamatonalina tamin’ny Fivorian’ny Toby tao Exeter.
The Testing Process: The Tarrying Time and the Midnight Cry
Ny Fizotry ny Fitsapana: Ny Fotoana Fiandrasana sy ny Antso amin’ny Misasak’alina
From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.
Avy amin’ny Spirit of Prophecy, boky faha-4, pejy 228: Tsarovy fa ity dingana ity—ny Antso amin’ny Misasakalina, manomboka amin’ny Fotoan’ny Fiandrasana ka hatramin’ny fanidiana ny varavarana—dia ny Tompo mizaha toetra ny olony. Ny Antso amin’ny Misasakalina tao amin’ny Fivorian’ny Toby tao Exeter, araka ny fanambarana natao hatramin’ny 22 Oktobra 1844, dia ampahany iray monja amin’izany tantara izany. Tsy azo sarahina amin’ny fotoan’ny fiandrasana izy, izay manomana ny vokatr’ilay Antso amin’ny Misasakalina eo amin’ireo sokajin’ny mpivavaka roa tonta. Tsy maintsy takatrao ny Antso amin’ny Misasakalina, satria raha tsy izany no ataonao, dia hiala amin’ny lalana ianao.
"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"
Nataon’Andriamanitra hotsapaina ny vahoakany. Ny tànany no nanarona fahadisoana iray teo amin’ny fanisana ireo fe-potoana ara-paminaniana. Ny tànany, dia ny tànan’ny Tompo, no nanarona fahadisoana tokana teo amin’ny fanisana ireo fe-potoana ara-paminaniana, amin’ny endrika maro. “Tsy hitan’ny Advantista izany fahadisoana izany, ary tsy hitan’ireo mpanohitra azy tena nandia fianarana indrindra koa. Hoy ireto farany: ‘Marina ny fanisànareo ireo fe-potoana ara-paminaniana. Efa hisy zava-nitranga lehibe hiseho; nefa tsy izay ambaran’Andriamatoa Miller izany; fa ny fiovam-pon’izao tontolo izao, fa tsy ny fiavian’i Kristy fanindroany.’”
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
Nandalo ny fotoan’ny fiandrasana, nefa tsy niseho Kristy ho famonjena ny olony. Ireo izay niandrandra ny Mpamonjiny tamin’ny finoana sy fitiavana tso-po dia niaina fahadisoam-panantenana mangidy. Nefa nahatanteraka ny fikasany ny Tompo: nitsapa ny fon’ireo izay nilaza fa miandry ny fisehoany Izy. Tao amin’izy ireny dia maro no notarihin’ny tahotra fa tsy ny fitiavana ny fahamarinana. Rehefa tsy tanteraka ilay zava-nitranga nantenaina, dia nanambara ireo olona ireo fa tsy diso fanantenana akory izy; tsy mba nino velively izy fa ho avy Kristy. Izy ireo no isan’ny voalohany naneso ny alahelon’ireo tena mpino.
This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.
Izao no fikasan’ny Tompo. Tsy misy tokony hatahorantsika ny amin’ny ho avy, afa-tsy raha hadinointsika ny fomba nitarihan’ny Tompo antsika tamin’ny fanandramantsika taloha, ary tsy misy tokony hatahorantsika afa-tsy ny hanadinoantsika ny fampianaran’ny Tompo tao amin’ny fanandramantsika taloha. Ambara eto fa tsy azo sarahina amin’ny fampianarany izany fitarihany izany.
Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.
Life Sketches of James White and Ellen G. White 1888, pejy 186–187: “Andriamanitra dia nizaha toetra sy nanaporofo ny olony tamin’ny fandalovan’ny fotoana tamin’ny 1843. Ilay fahadisoana—fahadisoana tokana—izay nataon’izy ireo tamin’ny fanisana ny vanim-potoana ara-paminaniana dia tsy tonga dia hitan’ireo lehilahy nianatra izay nanohitra ny hevitr’ireo niandrandra ny fihavian’i Kristy aza. Ireo manam-pahaizana lalina ireo dia nanambara fa marina Atoa Miller tamin’ny kajiny momba ny fotoana, na dia nanohitra azy aza izy ireo ny amin’ilay tranga izay hanamarika ny fiafaran’izany vanim-potoana izany. Kanefa izy ireo sy ny vahoakan’Andriamanitra izay niandry dia samy niray tamin’ny fahadisoana iray ihany momba ny resaka fotoana.
"We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.
“Marina no inoanay tanteraka izahay fa Andriamanitra, tamin’ny fahendreny, no nandamina mba hihaonan’ny olony amin’ny fahadisoam-panantenana iray, izay tena voahevitra tsara haneho ny fo sy hampivelatra ny toetra marina—tsy haneho ny fony ihany, fa hampivelatra ny toetrany koa, ka hitondra izany ho amin’ny teboka iray izay haseho mazava ao amin’ny krizy ateraky ny Antso Amin’ny Mamatonalina. Ireo izay nandray ny hafatry ny anjely voalohany noho ny fahatahorana ny fitsaran’Andriamanitra, fa tsy noho izy tia ny fahamarinana sy naniry lova ao amin’ny fanjakan’ny lanitra, dia niseho tamin’izay tamin’ny tena toetrany. Izy ireo no isan’ny voalohany naneso ireo diso fanantenana izay naniry tamim-pahatsorana sy tia ny fisehoan’i Jesosy. Io fitsapana lalina indrindra avy amin’Andriamanitra io no nanambara ny tena toetran’ireo izay hiala amin’ny andraikitra sy ny latsa amin’ny fandavana ny finoany amin’ny ora fitsapana.”
Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.
Ireo izay efa diso fanantenana dia tsy navela ho tao amin’ny haizina; fa tamin’ny fikarohana ny fe-potoana ara-paminaniana tamin’ny vavaka mafana fo no nahitana ny fahadisoana—ilay fahadisoana tokana—sy ny fanarahana ny dian’ny pensilihazo ara-paminaniana nidina namakivaky ny fotoana fiandrasana. Tamin’ny fanantenana feno hafaliana ny fihavian’i Kristy, dia tsy voaray ho amin’ny kajy ilay fiandrasana hita teo amin’ny fahitana, ka tonga fahagagana mampalahelo sy tsy nampoizina izany. Kanefa io fitsapana io indrindra dia tena nilaina indrindra mba hampivelatra sy hanamafy ireo mpino marina amin’ny fahamarinana. Ny fotoana fiandrasana dia tena nilaina indrindra. Tsy hoe haneho ireo sokajy roa sy hanomboka hampivelatra ny toetrany izay haseho eo amin’ny tantaran’ny Antso Mamatonalina hatramin’ny fikatonan’ny varavarana ihany izany, fa nilaina koa izy mba hanamafisana ireo izay hivoaka eo amin’ny lafy marina amin’ilay raharaha. Tsy azonao sarahina amin’ny Antso Mamatonalina na amin’ny fikatonan’ny varavarana ny fotoana fiandrasana.
When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.
Rehefa mandà ny Antso amin’ny Misasak’alina ianareo, dia mandà izany tantara izany mihitsy. Ny Antso amin’ny Misasak’alina dia tsy ny hafatr’i Samuel Snow tao amin’ny fivorian’ny toby tao Exeter ihany; fa izy no fanandraman’ny fotoan’ny fiandrasana. Eto no nitarihan’ny Tompo. Tsy manana na inona na inona hatahorana momba ny ho avy isika, afa-tsy raha manadino ny fitarihan’ny Tompo teo amin’ny tantarantsika taloha—izany tantaran’ny fotoan’ny fiandrasana sy ny Antso amin’ny Misasak’alina izany, izay ampitondrany ho amin’ny fara tampony ny Filazantsara Mandrakizay ao amin’ny Tantaran’ny Millerita, ka mamoaka antokon’olona mpivavaka roa.
Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."
Soratra Voalohany, pejy 74: “Hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovana izany; fa ireo tarehimarika dia araka izay tiany; fa ny tanany dia teo amboniny ka nanafina fahadisoana iray tamin’ny tarehimarika sasany, mba tsy hisy hahita izany, mandra-panaisotra ny tanany.”
The Mystery of Iniquity and the Testing Process
Ny Zava-miafina momba ny Heloka ary ny Fizotran’ny Fitsapana
If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.
Raha nanam-potoana isika, dia azontsika noresahina ny zava-miafina momba ny tsi-fankatoavana. Ny zava-miafina momba ny tsi-fankatoavana dia mety hanana famaritana marina mihoatra ny iray, nefa eto dia manondro ny asan’i Satana amin’ny fampifangaroana ny ratsy amin’ny tsara, ny fahamarinana amin’ny fahadisoana, ao amin’ireo tantara masina izay itsapan’ny Tompo ny vahoakany. Ao amin’ireo tantara masina ao amin’ny Soratra Masina izay itondran’ny Tompo ny vahoakany ho amin’ny fizahan-toetra, dia ho hitanao mandrakariva ny zava-miafina momba ny tsi-fankatoavana—dia ny asan’i Satana amin’ny fampifangaroana ny fahamarinana amin’ny fahadisoana. Rehefa tonga amin’io teboka fitsapana io ny olona, dia efa nanamaizina ny raharaha ny zava-miafina momba ny tsi-fankatoavana.
When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.
Rehefa tonga ny fotoam-pitsapana tamin’i Noa, dia lazain’ny Baiboly amintsika fa ny taranak’i Satana dia efa nafangaro tamin’ny taranak’Andriamanitra talohan’izany. Izany no nahatonga ny zava-miafin’ny heloka ho tanteraka tamin’ny andron’i Noa, izay ambara ao amin’ny Genesisy ho ny zanak’Andriamanitra naka ny zanakavavin’ny olona ho vady—ny fifangaroan’ireo taranaka roa, ilay zava-miafin’ny heloka izay mialoha ny fitsapan’i Noa.
At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.
Tamin’ny fitsapana momba an’i Mosesy sy ny Ranomasina Mena, ny Soratra Masina dia milaza ny amin’ny fomba nanimban’ny fampianaran’i Egypta an’i Isiraely, izay hosedraina teo amin’ny Ranomasina Mena sy teo Sinay, noho izy nitoetra tany nandritra ny fotoana ela tokoa. Izany no zava-miafin’ny heloka—dia ny ho voataonan’ny fampianarana satanika.
In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.
Tamin’ny andron’ny Jiosy, dia ny fampianarana grika no nanomana ny lalana ho amin’ny fandavan’ny Synedriona ny fizotran’ny fitsapana azy.
In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.
Ao amin’ny tantaran’ny Millerita, ireo Millerita tao amin’ny fiangonana Protestanta dia vao avy nivoaka avy tao anatin’ny 1260 taona nisian’ny herin’ny Papa, izay nandoto ny voa madio tamin’ny voa maloto ka niteraka zava-miafina momba ny tsi-fahamarinana, izay nialoha ny fitsapana teo amin’ny tantaran’ny Millerita.
That is the mystery of iniquity that is always present.
Izany no zava-miafin’ny tsi-fankatoavana izay mitoetra mandrakariva.
If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.
Raha mandinika ny fomba fiasan’ny zava-miafin’ny heloka ianao, dia mankanesa ao amin’ny Patriarchs and Prophets, toko voalohany. Lazain-dRahavavy White amintsika ao ny fomba nanatanterahan’i Satana ny zava-miafin’ny heloka tany an-Danitra. Hisy fitsapana hatao tany an-Danitra momba izay anjely hijanona sy izay hesorina, ary Satana dia nanatanteraka ny zava-miafin’ny heloka teo indrindra tany an-Danitra talohan’izany fizotry ny fitsapana izany.
Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.
Nanao izany i Satana tamin’ny fampidirana fisalasalana an-kolaka, tamin’ny fametrahana ny teniny ho ambonin’ny Tenin’Andriamanitra, ary indrindra kokoa tamin’ny fitarihana ny hafa haneho ny fampianarany sandoka—asa ratsy sy feno hafetsena izany. Hampiditra fisalasalana ao an-tsainao izy, ary avy eo ianao no hivoaka ka haneho izany fisalasalana izany amin’ny vondrona iray. Raha misy olona mitaraina noho izany fisalasalana izany, dia aminao no hitarainany, fa tsy aminy.
Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.
Vao tsy ela akory izay, dia nanao fanamarihana momba ny Early Writings, pejy faha-74, ny pasitora iray tao Spokane, Washington, ka nilaza hoe: “Nandinika ny rakibolana tamin’ny andron’i Ellen White aho, dia ny Webster’s Dictionary, ary ny figures dia tsy midika na inona na inona mifandray amin’ny aritmetika.” Ny ankamaroan’ny olona izay nandre izany dia tsy hanamarina izany ka hino azy. Farafahakeliny, io pasitora io dia namafy fisalasalana momba izay asehon’ireo tarehimarika ao amin’io andalan-teny io; raha ny marina, dia nandainga izy. Hoy ny Webster’s 1828 Dictionary: FIGURE, n. Ao amin’ny aritmetika, marika manondro isa iray, toy ny 2, 7, 9.
He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."
Izy dia naneho fisalasalana, nanao ny asa aseho ho toy ny zava-miafin’ny heloka. Izy dia nanondro ho an’ny Advantista, raha vonona hahita izy ireo, fa amin’izao fotoana eo amin’ny tantaran’ny tany izao, dia tsy maintsy mahatakatra ny fahamarinana ho an’ny tenanareo ianareo ka tsy hihaino olona; satria, “. . . ny zava-miafin’ny heloka dia efa miasa sahady: . . . .”
Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."
**Soratra Taloha, pejy 74**: “. . . fa ireo tarehimarika dia araka izay nilàny azy, fa ny tànany no teo amboniny sady nanafina fahadisoana iray tao amin’ny sasany tamin’ireo tarehimarika, ka tsy nisy nahita izany mandra-panaisotra ny tànany.”
It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.
Famitahana lalana izany, ary matetika no ataon’ireo teolojiana izany. Raha tianao ho fantatra izay dikan’ny teny iray ao amin’ny Baiboly na ao amin’ny Fanahin’ny Faminaniana, dia tsy ny rakibolana no jerenao voalohany; ny mpaminany no jerenao. Ohatra, Daniela dia mampiasa ny teny hebreo hoe rum ao amin’ny Daniela 8:11, izay nadika hoe “nesorina.” Mihevitra ny olona fa midika hoe “naisotra” izany, nefa i Daniela dia mampiasa ny rum in-dimy hafa koa, ary tsy mba midika hoe “manala” izany na oviana na oviana—fa midika hoe “manandratra sy manome voninahitra.” Koa ny fiheverana fa ny rum ao amin’ny Daniela 8:11 dia midika hoe “manala” dia fanarahana lovantsofina, fa tsy ny fomba nampiasan’i Daniela ilay teny.
Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.
Toy izany koa amin’i Ellen White: Raha tianao ny hilaza fa ao amin’ny Early Writings, 74, ny hoe “figures” dia midika sarisary zavakanto na sary an-tsary, dia mety hiteny ianao hoe: “Ny rakibolana tamin’ny andron’i Ellen White dia tsy milaza fa ny figures dia midika aritmetika,” amin’ny fitokisana fa ny ankamaroan’ny olona dia tsy hanamarina izany. Kanefa raha manao izany izy ireo, dia ho hitany fa ny figures dia midika aritmetika.
But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.
Fa ny toerana voalohany halehanao dia i Ellen White mihitsy: inona no tiany holazaina amin’ny hoe tarehimarika? Ao amin’ny *Early Writings*, pejy 74, hoy izy: “Ny tànany no nanarona sy nanafina fahadisoana tamin’ny sasany amin’ireo tarehimarika,” ary ao amin’ny pejy 236 dia hoy izy: “Ny tànany no nanarona fahadisoana tamin’ny fanisana ireo vanim-potoana ara-paminaniana.” Ny mpaminanivavy dia manondro mazava fa ny voambolany hoe *tarehimarika* dia maneho ireo vanim-potoana ara-paminaniana—ny kajy aritmetika, fa tsy ny zavakanto.
So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.
Koa, inona àry no notazonin’ny Tompo tamin’ny tanany? Notazoniny tamin’ny tanany ny fahadisoana iray teo amin’ny fanisana ny vanim-potoana ara-paminaniana—dia ny tarehimarika.
Ellen White's Endorsement of the 2520
Ny Fankatoavan’i Ellen White ny 2520
This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.
Ity no hevi-dehibe. Maro no mitondra io hafatra io ihany tahaka anay, ary manohana azy ireo aho. Kanefa raha ny amin’ny 2520 sy ny hoe nino ve i Ellen White fa faminaniana manan-kery izany no resahina, dia izao no porofo—izao no antontan-kevitra manaporofo izany ary eto no tokony hanombohana. Marina sy manan-kery avokoa ny hevitra hafa rehetra, nefa ity no fiaingana.
In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.
Ao amin’ny Early Writings, pejy faha-74, eo amin’izay ilazana fa nanarona tamin’ny tànany ny Tompo ny fahadisoana iray tamin’ny sasany amin’ireo tarehimarika, dia faritany ao amin’io boky io ihany, ao amin’ny pejy faha-236, ny dikan’izany hoe: “Hitako ny vahoakan’Andriamanitra faly tamin’ny fanantenana, niandry ny Tompony. Fa Andriamanitra nikasa hizaha toetra azy ireo.” Ny Fotoan’ny Fiandrasana no resahiny, dia ilay fahadisoam-panantenana voalohany.
She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.
Tsy ny amin’ilay Fahadisoam-panantenana tamin’ny 22 Oktobra 1844 no resahiny, satria hosedraina koa izy ireo tamin’izany; fa eto dia ny amin’ny fotoana niandrasana no resahiny: “Nokasain’Andriamanitra hosedraina izy ireo.” “Ny tànany no nanarona ny hadisoana teo amin’ny fanisana ny fe-potoana ara-paminaniana.” Ahoana no hosedrainy azy ireo tamin’ny alalan’ny fotoana niandrasana? Tamin’ny nitazonany ny tànany teo ambonin’ny fahatakaran’izy ireo ny fe-potoana ara-paminaniana. Tsy misy tokony hatahoranao ny amin’ny hoavy, afa-tsy raha manadino ny fomba nitarihan’ny Tompo antsika fahiny isika, teo amin’ny tantaran’ny Millerites sy ny fampianarany.
These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Ireo vanim-potoana ara-paminaniana ireo no fampianarana izay niteraka ny fotoana naharetan’ny fiandrasana. “Ny tanany no nanarona fahadisoana iray tamin’ny fanisana ny vanim-potoana ara-paminaniana. Ireo izay niandry ny Tompony dia tsy nahatsikaritra izany fahadisoana izany,”—fahadisoana tokana—“ary na dia ireo lehilahy nianatra indrindra izay nanohitra ny fotoana aza dia tsy nahita izany koa. Nataon’Andriamanitra araka ny fikasan’Andriamanitra ny hifanojoan’ny olony amin’ny fahadisoam-panantenana. Lasa ny fotoana, ary ireo izay niandrandra tamim-pifaliana ny Mpamonjiny dia nalahelo sy kivy, raha ireo kosa izay tsy tia ny fisehoan’i Jesosy, fa nandray ny hafatra noho ny tahotra, dia faly satria tsy tonga Izy tamin’ilay fotoana nandrasana. Ny fanekena nataony am-bava dia tsy nisy fiantraikany tamin’ny fo ka tsy nanadio ny fiainana. Ny fandalovan’ny fotoana dia voahevitra tsara mba hampiharihary ny fo tahaka izany. Ireo no voalohany nivadika ka naneso ireo ory sy diso fanantenana izay tena tia ny fisehoan’ny Mpamonjiny. Hitako ny fahendren’Andriamanitra tamin’ny fizahany toetra ny olony sy tamin’ny nanomezany azy fitsapana mandinika lalina mba hampisehoana izay hihena sy hiverina amin’ny andro fitsapana.
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.
I Jesosy sy ny antokon’ny lanitra rehetra dia nijery tamin’ny fangorahana sy ny fitiavana ireo izay tamin’ny fanantenana mamy no naniry fatratra hahita Azy, dia Ilay tian’ny fanahiny. Ny anjely dia nivezivezy nanodidina azy ireo mba hanohana azy tamin’ny ora fitsapana nahazo azy. Ireo izay tsy niraharaha handray ny hafatra avy any an-danitra dia navela ho ao amin’ny haizina, ary nirehitra taminy ny fahatezeran’Andriamanitra, satria tsy nety nandray ny fahazavana izay nalefany taminy avy tany an-danitra izy. Ireo mahatoky ireo anefa, na dia diso fanantenana aza, izay tsy nahafantatra ny antony tsy nahatongavan’ny Tompony, dia tsy navela ho ao amin’ny haizina. Nentin’Andriamanitra indray ho amin’ny Baiboliny izy ireo mba handinika ny fe-potoana ara-paminaniana. Nesorina tamin’ireo tarehimarika ny tanan’ny Tompo, ary nohazavaina ilay fahadisoana tokana.
Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.
Eto dia anazavany ny fahadisoana tao amin’ireo tarehimarika teo amin’ny Tabilao 1843, ary efa nofaritany rahateo fa ireo tarehimarika ireo dia maneho ireo fe-potoana ara-paminaniana. “Hitany fa niitatra hatramin’ny 1844 ireo fe-potoana ara-paminaniana, ary ilay porofo ihany izay efa nentin’izy ireo nanehoana fa nifarana tamin’ny 1843 ireo fe-potoana ara-paminaniana, no nanaporofo fa hifarana amin’ny 1844 izany.” Faran’ny adihevitra! Ellen White dia mametraka ny tombo-kasen’ny fankatoavany eo amin’ny 2520.
There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.
Tamin’ilay Tabilao 1843 dia vanim-potoana ara-paminaniana telo monja no fantatr’izy ireo fa nifarana tamin’ny 1843: ny 1335, ny 2520, ary ny 2300. Nosakanan’Andriamanitra tamin’ny tanany ny fahadisoana tamin’ny ampahany amin’ireo tarehimarika—dia ireo vanim-potoana ara-paminaniana eo amin’io Tabilao io—mandra-panaisany ny tanany. Ary rehefa nesoriny ny tanany, dia notarihina handinika indray ireo vanim-potoana ara-paminaniana ireo izay niandry tamim-pahatokiana, ka hitany fa ilay porofo ihany izay nitarika azy ireo hilaza teo aloha fa nifarana tamin’ny 1843 ireo vanim-potoana ara-paminaniana dia nekena tamin’izany fotoana izany ho manaporofo fa ny roa tamin’ireo dia nifarana tamin’ny 1844.
The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.
Ny 1335 dia manomboka amin’ny 508 ary mifarana amin’ny 1843. Ny 2520 dia manomboka amin’ny 677 talohan’i Kristy ary voakasiky ny fahafenoan’ny taona. Nihevitra ny Mpisava Lalana fa nifarana tamin’ny 1843 izany, kanefa tatỳ aoriana dia takatr’izy ireo fa ilay porofo ihany izay nitarika azy ireo haminany ny 1843 no nanaporofo fa nifarana tamin’ny 1844 ny faminaniana 2520. Ny faminaniana 2300 dia manomboka amin’ny 457 talohan’i Kristy, ary noheverin’izy ireo fa nifarana tamin’ny 1843 izany, saingy taorian’ny fahadisoam-panantenana, tamin’ny alalan’ny fandalinany ireo vanim-potoana ara-paminaniana, dia tsapany fa nifarana tamin’ny 1844 izany.
There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.
Misy faminaniana telo monja izay nambarany fa hifarana amin’ny 1843, ary ny iray amin’ireo dia tena mifarana amin’izany: ny 1335. Tsy io faminaniana io no notazonin’ny Tompo teo ambanin’ny tànany. Izy io no manondro ny tantaran’ny Millerita nanomboka tamin’ny Fotoan’ny Fiandrasana, nandalo tamin’ny Antso Antsasak’alina, ka hatramin’ny 22 Oktobra 1844.
In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "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.
Tamin’ny famelabelarana omaly, dia nifarana tamin’ity teny nambaran’i Ellen White ity isika: “Sambatra ny maso izay nahita ny zavatra izay hita tamin’ny taona 1843 sy 1844.” Izany dia hoe: “Sambatra izay tonga amin’ny 1843.” Ao amin’ny andalana manaraka, hoy izy: “Efa nomena ny hafatra. Ary tsy tokony hisy fahatarana amin’ny famerimberenana ny hafatra, satria tanteraka ny famantarana ny andro; tsy maintsy vitaina ny asa famaranana. Hisy asa lehibe hotanterahina ao anatin’ny fotoana fohy. Tsy ho ela dia homena hafatra iray araka ny fanendren’Andriamanitra, izay hitombo ho antso mafy. Ary amin’izay dia hitsangana eo amin’ny anjarany Daniela, mba hanome ny fanambarany.” Manuscript Releases, boky faha-21, 437.
Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.
Ny fijoroan’i Daniela eo amin’ny anjarany dia andininy faha-13 ao amin’ny Daniela 12. “Sambatra ny maso izay nahita ny zavatra izay hita tamin’ny 1843 sy 1844” dia andininy faha-12. Ellen White dia manome fanazavana avy amin’Andriamanitra momba ny Daniela 12:12–13, ka milaza fa ireo andininy ireo dia tsy momba ny faminaniana ara-potoana, fa momba ny fanandramana iray izay ahitana ny 1843 sy 1844, vokatry ny tsy fahazoana tsara ny 1843 izay miteraka fotoana fiandrasana. Rehefa tonga ny fotoana fiandrasana, “Sambatra izay miandry.” Na dia maharitra aza ny fahitana, dia andraso izany. Sambatra izay mahatoky eo am-piandrasana hatramin’ny Fotoana Fiandrasana ka mandra-pihidiana ny varavarana. Ny zavatra hitan’ny mahatoky tamin’ny 1843 sy 1844 dia fitahiana izay mitarika azy ho ao amin’ny Toerana Masina Indrindra.
The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.
Ny faminaniana 1335 dia nifarana tamin’ny 1843, ka nanamarika ny fihavian’ny Antso tamin’ny Misasakalina. Ny vanim-potoana ara-paminaniana 2520 sy 2300 kosa dia mifarana amin’ny 1844. Hoy i Ellen White fa ilay porofo ihany izay nitarika azy ireo hanambara fa ny 2520, 2300, ary 1335 dia nifarana tamin’ny 1843, no nekena avy eo ho manaporofo fa hifarana amin’ny 1844 ireo.
"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Ny fahazavana avy amin’ny Tenin’Andriamanitra dia namirapiratra teo amin’ny toerany, ka hitany ny fotoana fihantonana—“Na dia maharitra aza izany [ny fahitana], andraso izy.” Noho ny fitiavany ny fiavian’i Kristy eo noho eo, dia tsy hitany ny fihantonan’ny fahitana, izay nokajiana hanehoana ireo tena miandry marina. Indray dia nanana teboka ara-potoana indray izy ireo. Kanefa hitako fa maro tamin’izy ireo no tsy nahay niakatra ambonin’ny fahadisoam-panantenany mafy mba hanana izany halehiben’ny hafanam-po sy hery izay nanamarika ny finoany tamin’ny 1843.
"Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."
Nandresy azy ireo Satana sy ny anjeliny; ary ireo izay tsy nety nandray ny hafatra dia niarahaba ny tenany noho ny fahitan-davitra sy ny fahendreny, satria tsy noraisiny ilay fitaka, araka ny niantsoany azy. Tsy tsapany fa ny saina nasain’Andriamanitra ho azy ihany no nolaviny; ary niara-niasa tamin’i Satana sy ny anjeliny izy mba hampisafotofoto ny vahoakan’Andriamanitra, izay niaina araka ny hafatra nalefa avy any an-danitra.
In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.
Amin’ity tantara ity, dia misy sokajin’olona roa samy hafa amin’ny mpivavaka. Ny sokajy tsy mahatoky dia maneso ireo miandry, fa ireo miandry kosa dia tarihina hiverina amin’ireo fe-potoana ara-paminaniana ka tonga mahatakatra fa ilay porofo ihany izay nitarika azy hamantatra ny famaranan’ny 2520 sy ny 2300 tamin’ny 1843 no nanaporofo fa nifarana tamin’ny 1844 izany.
Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.
Na dia nahafantatra izany aza ireo niandry, dia tsy mbola nafana tahaka ny teo aloha ho an’ny Tompo izy ireo taorian’ilay fahadisoam-panantenana voalohany. Haverina hirehitra indray izy ireo amin’ny alalan’ny hafatry ny Antso amin’ny Misasakalina. Ireo niandry dia efa nahatakatra sahady ny taona 1844, dia ny fiafaran’ny faminaniana, talohan’ny Antso amin’ny Misasakalina.
The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.
Ny hafatry ny Antso amin’ny Mamatonalina dia nahafahan’ireo niandry namantatra ny 22 Oktobra 1844. Noho izany fanazavana izany, dia tsy hoe tany ho any fotsiny tamin’ny taona 1844 izany; fa tamin’io andro io mihitsy, ary izany no nanome hery ny hafatra.
Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.
Hitanao ve ny fizotra? Ny fampianarana miteraka io fanandramana io dia faminaniana telo: ny 1335, ny 2300, ary ny 2520.
After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.
Rehefa tonga saina izany izy ireo, dia nanomboka nitory hoe: “Mivoaha avy ao Babylona.” Izany no Hafatry ny Anjely Faharoa.
Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.
Aoka hazava isika: Inona no mifarana amin’ny fotoana fiandrasana? Ny fampiasana ny Tabilao 1843. Nataon’izy ireo anilany io Tabilao io satria efa azony tamin’izany fa ho avy amin’ny 1844 ny Tompo, nefa ny Tabilao dia nilaza 1843. Koa napetrany anilany ny Tabilao teo amin’ny tantaran’ny Hafatry ny Anjely Faharoa.
What becomes their message in the history of the Second Angel? The last paragraph explains.
Inona no tonga hafatr’izy ireo eo amin’ny tantaran’ny Anjely Faharoa? Ny andalana farany no manazava izany.
"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."
Ny mpino tamin’ity hafatra ity dia nampahorina tao amin’ny fiangonana. Nandritra ny fotoana fohy, ireo izay tsy nety nandray ny hafatra dia voagejan’ny tahotra tsy haneho izay fihetseham-pon’ny fony; nefa ny fandalovan’ny fotoana dia nanambara ny tena fihetseham-pony. Niriny ny hampangina ny fijoroana ho vavolombelona izay tsapan’ireo niandry fa voatery hotanterahiny, dia ny hoe ny fe-potoana ara-paminaniana dia nitarina hatramin’ny 1844.
What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.
Inona avy ireo fe-potoana ara-paminaniana? Ny 2520 sy ny 2300. Izany no hafatr’izy ireo ao anatin’ity tantara ity. Ankehitriny dia milaza izy ireo hoe: “Azonay izany! Ireo faminaniana ireo dia miitatra hatramin’ny 1844.” Ny hafatr’izy ireo ao amin’ny tantaran’ny Antso Amin’ny Misasakalina dia ny faminaniana 2520 sy ny 2300 taona.
"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."
Nandritra ny fotoana fohy, ireo izay tsy nety nandray ny hafatra dia noferan’ny tahotra tsy haneho amin’ny asa ny fihetseham-pon’ny fony; kanefa ny fandalovan’ny fotoana no nanambara ny tena tao am-pony. Niriny ny hampangina ny fijoroana ho vavolombelona izay tsapan’ireo niandry ho adidiny ny hitondra, dia izao: fa ny fe-potoana ara-paminaniana dia niitatra hatramin’ny taona 1844. Tamin’ny fahazavana mazava no nanazavan’ny mpino ny fahadisoany—fahadisoana miavaka—ary nomeny ny antony nahatonga azy hanantena ny Tompony tamin’ny 1844. Tsy nahavita nitondra ady hevitra hanoherana ireo antony mahery naroso ireo mpanohitra azy. Nirehitra anefa ny fahatezeran’ireo fiangonana; tapa-kevitra izy ireo ny tsy hihaino porofo, ary hanakana ny fijoroana ho vavolombelona tsy hiditra ao amin’ny fiangonana, mba tsy hahafahan’ny hafa mandre izany.
What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.
Inona no mitranga rehefa ampifandraisinao amin’ny 2300 andro ny 2520? Ao amin’ny Tantaran’ny Millerita, dia roahina hiala ao amin’ny fiangonana ianareo, ary misy ezaka atao hampanginana izany hafatra izany.
"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.
“អ្នកដែលមិនហ៊ានទប់ទល់ការមិនចែករំលែកពន្លឺ ដែលព្រះបានប្រទានដល់ពួកគេ ពីអ្នកដទៃ ត្រូវបានបិទចេញពីពួកជំនុំទាំងឡាយ; ប៉ុន្តែ ព្រះយេស៊ូវគង់នៅជាមួយពួកគេ ហើយពួកគេមានសេចក្តីអំណរនៅក្នុងពន្លឺនៃព្រះភក្ត្ររបស់ទ្រង់។ ពួកគេត្រូវបានរៀបចំឲ្យទទួលសាររបស់ទេវតាទីពីរ។” Early Writings, 235–237.
Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.
Raha tsy miditra amin’ny fandalinana ny 2520 isika, ny ezahintsika aseho dia izao: i Ellen White dia mametraka ny tombokaseny fanekena eo amin’ny 2520. Raha tsy hitanao izany, dia mila mivavaka ianao mba hanesoran’i Jesosy ny kirany eo amin’ny masonao. Hoy i Ellen White fa ilay porofo mitovy izay nitarika azy ireo haminany ny 1843 dia avy eo hita fa manaporofo fa nifarana tamin’ny 1844 ireo vanim-potoana ara-paminaniana ireo. Izy dia manondro hatrany ireo vanim-potoana ara-paminaniana, na ireo tarehimarika, amin’ny endrika maro. Vanim-potoana ara-paminaniana telo monja no ao amin’ny Tabilao 1843 izay nifarana tamin’ny 1843.
The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.
Ilay mifarana amin’ny 1843, dia ny 1335, dia mitaky, noho ny fahamarinan’ny firafitry ny fehezanteny, farafahakeliny vanim-potoana ara-paminaniana roa mba hahafahany milaza hoe “figures” sy “prophetic periods.” Raha misy telo ka esorinao ny iray, dia ny roa izay ekeny dia ny 2520 sy ny 2300, na inona na inona mety holazain’ny olon-kafa.
In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.
Tao anatin’izao tantara izao, anisan’izany ny Fahadisoam-panantenana Lehibe niainan’ny Advantista tamin’ny 22 Oktobra 1844, ny Tompo dia namolavola fanandramana iray izay nanilihana azy ireo hiala amin’ireo fiangonana, mba hahafahany mijoro tsy eo ambanin’ny fitaoman’ny olona, fa eo ambonin’ny Tenin’Andriamanitra. Nilainy izany fanandramana izany mba hananany ny finoana hirosoana miaraka amin’i Jesosy Kristy ho ao amin’ny Fitoerana Masina Indrindra. Nampahatanterahiny izy ireo mba hampifarana ny Filazantsara Mandrakizay.
Testimony of the Pioneers: James White and Uriah Smith
Fijoroan’ny Mpisava Lalana: James White sy Uriah Smith
Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.
Manaraka, manana Mpisava lalana roa isika, dia i James White sy Uriah Smith. Ireo no lehilahy fototra izay tononin’ireo teolojiana maoderina mba hilazana fa nolavin’i James White ny 2520 tamin’ny 1863 ary nolavin’i Uriah Smith izany tao amin’ireo asa sorany tamin’ny taona 1870 sy 1880.
We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.
Hiverina any amin’ny 1844 sy vetivety taorian’izany isika mba hahitana ny fomba anoritsoritan’i James White sy Uriah Smith io tantara mitovy indrindra io izay vao nofaritan’i Ellen White. Miresaka ny vanim-potoana ara-paminaniana izy sy ny nanesoran’ny Tompo ny tànany ary ny fahitana ny fahadisoana, ary toy izany koa no ataon’ireto Mpisava lalana roa ireto.
Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.
I Ellen White dia tsy miteny hoe "2520" na "fito heny", fa i Uriah Smith sy i James White kosa no miteny izany. Ataon’izy ireo mazava tsara fa ny fe-potoana ara-paminaniana nekena tao amin’ity tantara ity dia ny 2520 sy ny 2300.
James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."
James White, Review and Herald, boky 1, 9 Jolay 1851: “Hoy ny mpanohitra iray hoe: ‘Tsy mino aho fa efa nomena ny antso amin’ny sasakalina.’ Izahay koa dia tsy mino fa ilay antso amin’ny sasakalina dia efa renay, na hoe mbola ho renay mandrakizay aza. Ny antso ao amin’ny Matio 25:6 hoe: ‘Indro, avy ny mpampakatra,’ dia ao amin’ny tantaran’ny fanambadiana tatsinanana. Kanefa tsy tokony holavin’ireo izay nanana fanandramana tao anatiny fa nisy antso iray nomena, ary neken’ny tenan’ny Advantista manontolo tamin’ny fararanon’ny taona 1844 tamin’ny fomba feno, izay azo ampitahaina tsara amin’ilay antso amin’ny sasakalina ao amin’ny fanoharana.”
James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.
I James White dia miresaka tantara iray izay andavan’ny olona ny Antsoantso tamin’ny Misasakalina ka mianjera hiala amin’ny lalana. Mamaly izany izy ary hiresaka io tantara io.
"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."
Tonga tamin’ny fotoana tokony ho izy izany. Ny antson’ilay fanoharana dia tonga avy hatrany taorian’ny fahatarana sy ny fitorimaso ary ny torimaso. Izany dia nanaraka ny fahatarantsika, rehefa diso fanantenana isika, ary tonga teo an-tsofintsika fony isika tao anatin’ny toetry ny faharendremana. Izany antso izany no nampifoha ireo virijina folo ka nitarika azy hanamboatra ny fanalany. Izany, niaraka tamin’ny herin’ny Fanahy, dia nanaitra ny vahoakan’ny Fiavian’ny Tompo, ka nitarika azy handinika ny Baiboly tahaka ny tsy mbola nataony hatrizay, sy hanokana tanteraka ny tenany mbamin’ny fananany araka izao tontolo izao ho an’ny Tompo. Ireo izay nanao ilay antso fa ho avy amin’ny volana fahafito amin’ny taona 1844 ny Tompo dia nahita mazava fa tonga hatreo amin’izany fotoana izany ireo fe-potoana ara-paminaniana; noho izany, ny porofo izay efa naseho avy tamin’ireo fe-potoana mba hanaporofoana fa amin’ny 1843 no hisian’ny Fiaviana, dia nanaporofo fa amin’ny 1844 izany. Tamin’izay dia hitantsika ny hadisoana tamin’izany fomba fanisana izany izay namarana ny 2300 andro tamin’ny 1843. Tsy nisy tamin’ireo izay nanoratra nanohitra ny Fiaviana nahita izany. Ny tanan’ny Fitondran’Andriamanitra no nanarona ilay hadisoana mandra-pahatongan’ny fotoana tokony hahitana azy. Ny hadisoana dia teo amin’ny fanalana taona feno 457 tamin’ny 2300, ka nahatonga ny 1843, nefa tsy nandray ho zavatra tokony ho isaina akory ilay ampahan’ny taona 457 tal. J.K. izay efa lasa tamin’ny fotoana nivoahan’ny didy, izay iantombohan’ny fanisana ireo herinandro 70.
"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"
“Ny saintsika dia notarihina ho amin’io fotoana io, [1843,] noho ny zava-misy fa, rehefa atao miainga amin’ireo taona izay anendren’ireo mpandahatra fotoana tsara indrindra ny fahatanterahan’ireo zava-nitranga izay tokony hanamarika ny fiandohan’ireo vanim-potoana ara-paminaniana samihafa, dia hita fa samy nifarana tamin’io taona io avokoa izy rehetra.”
Now he tells us the prophetic periods they thought terminated in 1843.
Ankehitriny dia lazainy amintsika ireo fe-potoana ara-paminaniana izay noheverin’izy ireo fa nifarana tamin’ny 1843.
"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.
“Nefa dia hita ivelany ihany izany.” Hita ivelany ihany fa nifarana tamin’ny 1843 izy ireo. Ho hitan’izy ireo fa tamin’ny 1844 no nifaranany.
"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'
“Ny ‘fotoana fito’, na taona 2520, dia ataontsika manomboka amin’ny fahababoana nanjo an’i Manase, izay, araka ny firaisan-kevitra lehibe eo amin’ny mpandinika fanisan-taona, dia apetraka amin’ny 677 tal. J.K.” Ireo no fe-potoana ara-paminaniana izay noresahiny. “Io daty io no hany daty efa nisainantsika hatrizay ho fiandohan’io fe-potoana io; ary rehefa nesorina tamin’ny taona 2520 ny 677 tal. J.K., dia taona 1843 taor. J.K. no sisa tavela. Kanefa izahay tsy nahatsikaritra fa satria 677 taona feno tal. J.K. sy 1843 taona feno taor. J.K. no ilaina mba hahatanteraka ny taona 2520, dia tsy maintsy hanery anay koa izany hanitatra io fe-potoana io hatrany anatin’ny taona 1844, araka izay mety ho nanombohany taorian’ny fiandohan’ny 677 tal. J.K.”
The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.
Ny vanim-potoana ara-paminaniana izay “notanan’ny tanan’ny Fitahiana masina teo ambonin’ilay fahadisoana ny tanany,” dia nahitana ny 2520.
Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."
Uriah Smith: “Raha nitohy nihoatra ny taona 1843 ny fotoana, dia maro no nanomboka nanontany ny anton’ny fahadisoam-panantenany momba ny taona nandrasany ho fanafahana azy. Tamin’izay no hita fa, raha ampiasaina ho fiaingana ny vanim-potoana ara-paminaniana rehetra ao amin’ireo taona talohan’i Kristy, izay efa nametrahantsika hatrany ny fiandohany, dia tsy ho tanteraka tsirairay avy izy ireny, na dia amin’ny fiheverana aza fa marina ny kronôlôjiantsika sy ny datin’ny fiandohany, raha tsy amin’ny fotoana iray ao anatin’ny taona 1844. Koa izany, ny amin’ireo impito, na 2520 taona, manomboka amin’ny taona 677 talohan’i Kristy—ny jobily lehibe, na 2450 taona [tsy voasolo tena na amin’ny tabilao 1843 na amin’ny tabilao 1850.], manomboka amin’ny taona 607 talohan’i Kristy—ary ny 2300 taona ao amin’i Daniela, manomboka amin’ny taona 457 talohan’i Kristy—satria efa lasa ny ampahan’ireo taona tsirairay avy izay nanombohana nandrefesana ireo vanim-potoana ara-paminaniana ireo, talohan’ny nisehoan’ireo zava-nitranga samihafa izay nanamarika ny fiandohany, dia tsy maintsy hitarina ho any anatin’ny 1844 izy ireny, araka ny nanombohany avy taorian’ny fiandohan’ireo taona talohan’i Kristy izay anisany tsirairay avy, mba hahafeno na ny isan’ny taona ao amin’ny tsirairay, na mba hizahana toetra ny fahamarinan’ny kronôlôjiantsika. Kanefa tsy nisy tari-dalana momba ny fotoana, tao amin’ireo taona talohan’i Kristy tsirairay avy, izay nanombohan’ireo vanim-potoana samihafa; ary noho izany dia tsy azo nofaritana tamin’ny fahitsiana ny fotoana tao anatin’ny taona nifaranany.”
Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.
Samy nanamarina i Oria Smita sy i Jakoba White fa ireo fe-potoana ara-paminaniana nekena hifarana tamin’ny 1844 dia ny 2520 sy ny 2300 taona, amin’ny fampiasana ireo fiteny mitovy amin’izay nampiasain’i Ellen White ao amin’ny Early Writings, pejy 236 sy ny manaraka.
The Chain of Truth: William Miller's Commencement Points
Ny Rojoan’ny Fahamarinana: Ireo Teboka Fanombohan’i William Miller
Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"
Écrits précoces, page 230 : « Dieu envoya Son ange » — l’ange Gabriel — « pour agir sur le cœur d’un fermier » — William Miller — « qui n’avait pas cru la Bible, afin de le conduire à sonder les prophéties. Les anges de Dieu visitèrent à plusieurs reprises cet élu, pour diriger son esprit et ouvrir à son intelligence des prophéties qui avaient toujours été obscures pour le peuple de Dieu. Le commencement de la chaîne de la vérité lui fut donné, et il fut conduit à rechercher chaînon après chaînon, jusqu’à ce qu’il contemplât avec étonnement et admiration la Parole de Dieu. Il y vit une chaîne parfaite de vérité. Cette Parole qu’il avait regardée comme n’étant pas inspirée s’ouvrit alors devant sa vue dans sa beauté et sa gloire. Il vit là qu’une portion de l’Écriture en explique une autre, »
Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.
Nasehon’i Gabriela taminy ny fomba antsointsika hoe fanamafisana amin’ny andininy, didy anampy didy, andalana anampy andalana, kely aty ary kely aroa.
Gabriel gave him the commencement of the chain of truth and the method of proof-texting.
I Gabriela dia nanome azy ny fiandohan’ny rojo-mpampitohy ny fahamarinana sy ny fomba fampifandraisana andininy hanaporofoana izany.
William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."
William Miller, Advent Review and Sabbath Herald, 18 Aprily 1854: “Avy tamin’ny fandinihana lalindalina kokoa ny Soratra Masina dia tonga tamin’izao fehin-kevitra izao aho, fa ny fito andro fanjakan’ny Jentilisa dia tsy maintsy manomboka tamin’ny fotoana nitsaharan’ny Jiosy tsy ho firenena mahaleo tena tamin’ny fahababoana an’i Manase, izay natokan’ny mpahay fanisam-potoana tsara indrindra ho tamin’ny 677 tal. J.K.; fa ny 2300 andro dia nanomboka niaraka tamin’ny fito-polo herinandro, izay noheverin’ny mpahay fanisam-potoana tsara indrindra fa nanomboka tamin’ny 457 tal. J.K.; ary fa ny 1335 andro, izay manomboka amin’ny fanesorana ny fanatitra isan’andro sy ny fananganana ny fahavetavetana mahatonga fandravana, [Daniela 12:11] dia tokony ho isaina hatramin’ny fananganana ny fahefana tampon’ny Papa, taorian’ny fanesorana ireo fahavetavetana jentilisa, ary izay, araka ny voalazan’ireo mpahay tantara tsara indrindra azoko nohadihadiana, dia tokony hotononina ho tamin’ny manodidina ny taona 508.”
Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.
Ellen White dia milaza fa i Gabriela no nanome an’i William Miller ny fiandohana ho an’ny rojo-maranitra momba ny fahamarinana, ary i William Miller dia manambara fa ireo teboka fiandohana telo nomena azy dia ny 508, 677 tal. J.K., ary 457 tal. J.K. Nomen’ny anjely Gabriela azy ireo teboka fiandohan’ireo faminaniana ireo izay namokatra ny tantaran’ny Antsoantso Amin’ny Misasakalina.
The Last Deception: Rejecting the Spirit of Prophecy
Ny Famitahana Farany: Ny Fandavana ny Fanahin’ny Faminaniana
Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.
Hafatra Voafantina, boky 1, pejy 48: “Satana dia . . . manosika tsy an-kijanona ny sandoka—mba hampivily hiala amin’ny fahamarinana. Ny fitaka farany indrindra ataon’i Satana dia ny hanafoana ny herin’ny fijoroana vavolombelon’ny Fanahin’Andriamanitra.” Ny fitaka farany ataon’i Satana dia ny handrava ny Fanahin’ny Faminaniana.
If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.
Raha lavinao ireo fahamarinana fototra ireo, dia lavinao miaraka amin’izay koa ny Fanahin’ny Faminaniana. Ellen White dia mametraka ny fanekeny amin’ny 2520. Raha lavinao ny 2520, dia arianao miaraka amin’izay ny zaza sy ny rano fanasana.
"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?
“I Satana dia . . . manizingizina lalandava hampiditra ny sandoka—mba hitarihana hiala amin’ny fahamarinana. Ny famitahana farany indrindra ataon’i Satana dia ny hanafoana ny herin’ny fijoroana vavolombelon’ny Fanahin’Andriamanitra. ‘Raha tsy misy fahitana, dia very ny olona’ (Ohabolana 29:18).” Miresaka momba ny fandavana ny Fanahin’ny Faminaniana izy, ary mifandray amin’izany dia milaza fa raha mandà ny Fanahin’ny Faminaniana ianao, raha tsy misy fahitana dia very ny olona. Inona moa izany fahitana izany? Raha mandà ny Fanahin’ny Faminaniana ianao, inona ilay fahitana tsy anananao?
"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).
“அந்த தரிசனத்தை எழுது; ஓடுகிறவனும் அதை வாசிக்கும்படியாக அதைப் பலகைகளின்மேல் தெளிவாக எழுதுவாயாக.” ஆபக்கூக் 2:2 (KJV).
If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.
Raha lavinao ny Fanahin’ny Faminaniana, dia holavinao ny Tabilao 1843; ary, raha lavinao ity Tabilao ity, dia lavinao ny Fanahin’ny Faminaniana.
"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.
Hiasa amim-pahakingana i Satana, amin’ny fomba samihafa sy amin’ny alalan’ny fitaovana isan-karazany, mba hampihorohoro ny fitokisan’ny sisa vahoakan’Andriamanitra amin’ny fijoroana ho vavolombelona marina. Hisy fankahalana hovelomina hanohitra ny Testimonies, izay avy amin’i Satana. Indraindray isika mihevitra ny hoe “satanika” ho asa maizina sy mampivarahontsana; kanefa ao amin’ny Patriarchs and Prophets dia ambara amintsika fa miasa amin’ny fampidirana fisalasalana i Satana. Izany no fanafihana satanika atao amin’ny Fanahin’ny Faminaniana sy amin’ireo fahamarinana fototra ireo. Amin’ny alalan’ny olona izay heverintsika fa tokony hatokintsika no ampidirana ireo fisalasalana ireo.
"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.
“Hisy fankahalana hampirehetina hanohitra ny Testimonies izay satanika. Ny asan’i Satana dia ny hampihontsona ny finoan’ny fiangonana momba azy ireny, noho izao antony izao: Satana tsy afaka hanana lalana mazava toy izany hampidirany ny fitaka ataony sy hamatorany ny fanahy ao anatin’ny famitahany, raha toa ka hajaina ny fampitandremana sy ny fananarana ary ny torohevitrin’ny Fanahin’Andriamanitra.” Selected Messages, boky 1, 48.
As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.
Eo am-panakatonana izao, rehefa milaza i Rahavavy White fa tsy misy tokony hatahorantsika momba ny ho avy afa-tsy ny hanadinoantsika ny fitarihan’ny Tompo, dia lazaiko fa ilay fitarihan’ny Tompo resahiny dia ny tantara hatramin’ny Fotoan’ny Fiandrasana ka hatramin’ny varavarana mihidy—dia ilay tantara asehon’ny voambolana hoe, Ny Antso Amin’ny Mamatonalina. Tsy misy tokony hatahorantsika momba ny ho avy afa-tsy ny hanadinoantsika ny fomba nitarihan’ny Tompo antsika tao amin’ny fanandraman’ny Antso Amin’ny Mamatonalina, ary koa ny fampianarana mifandray amin’izany fitarihana izany. Ny fampianarana izay namokatra izany fanandramana izany dia ireo faminanianam-potoana telo, izay manomboka amin’ireo daty nomen’ny Anjely Gabriela an’i William Miller. Tsy misy tokony hatahorantsika momba ny ho avy afa-tsy ny hanadinoantsika ireo fampianarana ireo, anisan’izany ny 2520, izay namokatra ny fanandraman’ny Antso Amin’ny Mamatonalina raha nitarihan’ny Tompo ny Millerita namakivaky ny tampon’ny Filazantsara Mandrakizay.
"One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit."
Zavatra iray no azo antoka: ireo Advantista Mitandrina ny Andro Fahafito izay mijoro eo ambanin’ny fanevan’i Satana dia hiala voalohany amin’ny finoany ny amin’ireo fampitandremana sy fananarana voarakitra ao amin’ny Testimonin’ny Fanahin’Andriamanitra.
You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.
Raha lavinao ny Fanorenana, dia lavinao ny Fanahin’ny Faminaniana. Raha lavinao ny Fanahin’ny Faminaniana, dia lavinao ny Fanorenana. Miara-mandeha izy ireo. Izay tsy misy ny Fanahin’ny Faminaniana, dia tsy misy fahitana.
"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
Antso ho amin’ny fanokanana bebe kokoa sy fanompoana masina kokoa no atao, ary mbola hotohizina hatao. Ny sasany izay miloa-bava ankehitriny hilaza ny soso-kevitr’i Satana dia ho tonga saina. Misy ireo mitana toerana lehibe iankinana fitokisana izay tsy mahatakatra ny fahamarinana ho an’izao andro izao. Tsy maintsy omena azy ireo ny hafatra. Raha mandray izany izy, dia horaisin’i Kristy izy, ary hataony mpiara-miasa aminy. Fa raha mandà tsy hihaino ny hafatra izy, dia hijoro eo ambanin’ny faneva maintin’ny Andrianan’ny Haizina.
"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
Voairaka aho hilaza fa ny fahamarinana sarobidy ho an’izao andro izao dia misokatra mazava hatrany bebe kokoa ao an-tsain’ny olombelona. Amin’ny heviny manokana dia tokony hihinana ny nofon’i Kristy sy hisotro ny rany ny lehilahy sy ny vehivavy. Hisy fitomboan’ny fahatakarana, satria ny fahamarinana dia mahazaka fanitarana tsy an-kijanona. Ilay Mpamorona masina ny fahamarinana dia hiditra amin’ny firaisana akaiky kokoa sy mbola akaiky kokoa amin’ireo izay manohy hahalala Azy. Rehefa mandray ny teniny ho mofon’ny lanitra ny olon’Andriamanitra, dia hahafantatra izy fa ny fivoahany dia voaomana tahaka ny maraina. Handray hery ara-panahy izy, tahaka ny andraisan’ny tena hery ara-batana rehefa hohanina ny sakafo.
"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
Tsy takatsika akory na dia amin’ny ampahany aza ny drafitry ny Tompo tamin’ny nitondrany ny zanak’Israely hiala tamin’ny fanandevozana tany Egypta sy nitarany azy ireo namakivaky ny efitra ho any Kanana.
"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305, 306.
“Rehefa angonintsika ny taratra avy amin’Andriamanitra izay mamirapiratra avy amin’ny filazantsara, dia hanana fahatakarana mazava kokoa momba ny fitondrana jiosy isika, ary hankasitraka lalindalina kokoa ny fahamarinana lehibe ao aminy. Tsy mbola feno ny fikarohantsika ny fahamarinana. Taratra vitsivitsy monja no voaangontsika. Izay tsy mpianatra isan’andro ny Teny dia tsy hahavaha ny olana momba ny fitondrana jiosy. Tsy hahatakatra ny fahamarinana ampianarin’ny fanompoam-pivavahana tao amin’ny tempoly izy. Voasakana ny asan’Andriamanitra noho ny fahatakarana araka izao tontolo izao ny drafiny lehibe. Ny fiainana ho avy no hampiharihary ny hevitry ny lalàna izay nomen’i Kristy ny olony, raha voasarona tao amin’ny andry rahona Izy.” Spalding and Magan, 305, 306.
Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.
Ireo Advantista izay mandray ny mariky ny bibidia ka mijoro eo ambanin’ny fanevan’i Satana, dia mandà aloha ny Fanahin’ny faminaniana.
There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.
Misy vondrona roa ao amin’ity andalan-teny ity: ireo izay manohy mba hahalala ny Tompo, mbola mihinana ny nofony sy misotro ny ràny, ary mbola mandalina ny Tenin’Andriamanitra, ary ireo izay tsy manao izany. Tsy mbola vita ny fivelaran’ny fahamarinana; hanana zavatra holazaina momba ny fanompoam-pivavahana ao amin’ny Fitoerana Masina izy ireo, izay mbola tsy voalaza. Hanasongadina ny fiovan’ny fitantanan’andro tamin’ny andron’i Kristy izy ireo, izay tandindon’ny fiovana tamin’ny andron’ny Millerita, ka manondro mialoha ny fitantanan’andro izay hiovan’i Kristy hiala amin’ny Fitsarana ny Maty ho amin’ny Fitsarana ny Velona. Hanana zavatra holazaina momba ny Fitoerana Masina koa izy ireo sy ny amin’ny fomba amarikan’ny Tompo ny fihetsiny amin’ireo fiovan’ny fitantanan’andro ireo amin’ny alalan’ny fandatsahany ny Fanahiny.
A couple more quotes and we are almost done.
Teny notsongaina vitsivitsy indray, ary saika vita isika.
Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.
Ireo Advantista Mitandrina ny Andro Fahafito izay mandà ny Antsoantso amin’ny Misasakalina dia miala amin’ny lalana, ka mandà ny fitarihan’ny Tompo sy ireo fampianarana ara-pampianarana izay niteraka ny tantaran’ny Antsoantso amin’ny Misasakalina. Izany no tokony hatahorantsika—ny handà ireo fampianarana ireo sy ny tsy hahatakatra izany fanandramana izany. Amin’ny fanaovana izany dia mandà ny Fanahin’ny Faminaniana isika.
Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.
Apetak’i White dia mametraka ny tombo-kase fankatoavany eo amin’ny 2520. Hasehontsika ny fomba ametrahany ny tombo-kase fankatoavany eo amin’ireo fahamarinana hafa ao amin’ny Sarintanin’ny 1843.
At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.
Amin’ny faran’izao tontolo izao, rehefa tonga amin’ny fara tampony eo amin’ny tantarantsika izany rehetra izany ao amin’ny Filazantsara Mandrakizay, ny Advantisma dia hiatrika ilay fizotry ny fitsapana misy dingana telo izay efa nanehoana mialoha, araka ny hita tamin’ny fanandraman’i William Miller.
William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.
Nanao fahadisoana telo i William Miller: (1) Nolaviny ny Antso amin’ny Misasakalina ka nianjera niala tamin’ilay lalana ho any amin’izao tontolo ratsy etsy ambany. (2) Niantehitra tamin’ny herin’olombelona izy taorian’izany, dia i Joshua Himes. (3) Nolaviny ny Sabata.
A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.
Nipoitra ny fanontaniana iray: “Nolaviny va ny Sabata sa ny Toerana Masina?” Ny fampianarana izay niova avy tamin’ny fitoerana masina teto an-tany ho amin’ny Toerana Masina any an-danitra tamin’izany vanim-potoana izany dia mety tsy mbola takatr’i Miller tamin’ny fahafenoany. Rehefa notarihina hiditra tao amin’ny Efitra Masina Indrindra i Ellen White, dia hitany tao anatin’ny fiaran’ny fanekena ny Didy Folo, ary nisy famirapiratana masina nanodidina ny Didin’ny Sabata.
The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.
Ny zavatra nolavin’i Miller dia ny Lalàn’Andriamanitra—ny Sabata. Koa nolavin’i Miller ny Antso Mamatonalina, dia niankina tamin’ny nofo izy, ary avy eo dia nandray ny mariky ny bibidia. Averina indray izany amin’ny faran’izao tontolo izao.
Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."
Témoignages, volume 5, page 211 : « Ici nous voyons que l’Église — le sanctuaire du Seigneur — fut la première à ressentir le coup de la colère de Dieu. Les anciens, ceux à qui Dieu avait accordé une grande lumière et qui s’étaient tenus comme gardiens des intérêts spirituels du peuple, avaient trahi leur mandat. »
She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.
Izy dia manazava ny amin’i Ezekiela 8 sy 9, dia ny fanisiana tombo-kase. Hoy Rahavavy White fa ny fanisiana tombo-kase ao amin’i Ezekiela 9 dia mitovy amin’ny fanisiana tombo-kase ao amin’ny Apokalypsy 7. Miresaka ny vanim-potoanan’ny fanisiana tombo-kase ny 144,000 izy. Lazainy fa ireo izay tokony ho mpiambina dia efa namadika ny fitokisana napetraka taminy.
"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."
“Efa nandray izao toerana izao izy ireo fa tsy ilaintsika ny mitady fahagagana sy ny fanehoana miavaka ny herin’Andriamanitra tahaka ny tamin’ny andro fahiny. Niova ny fotoana.” Ny hadisoana voalohany nataon’izy ireo dia ny nanohitra ny Antsoantso tamin’ny misasakalina, tamin’ny filazana hoe: “Izay nitranga tao amin’ity tantaran’ny Antsoantso tamin’ny misasakalina ity dia tsy averina intsony.”
They are falling off the path.
Mivily hiala amin’ny lalana izy ireo.
"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.
Ireo teny ireo dia manamafy ny tsy finoany, ary hoy izy ireo: Tsy hanao ny tsara ny Tompo, ary tsy hanao ny ratsy koa Izy. Be famindrampo loatra Izy ka tsy hamangy ny olony amin’ny fitsarana. Koa ny hoe: “Fiadanana sy filaminana” no antso avo ataon’ny olona izay tsy hanandratra intsony ny feony tahaka ny trompetra mba haneho amin’ny olon’Andriamanitra ny fahadisoany sy amin’ny taranak’i Jakoba ny fahotany. Ireo amboa moana izay tsy nety nivovo ireo no mahatsapa ny famalian’Andriamanitra marina noho Izy voahelingelina. Ny lehilahy, ny zatovovavy, ary ny zaza madinika dia samy levona avokoa miaraka. Testimonies, volume 5, 211.
Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.
I Jeremia, raha nilaza momba ny tsy fahombiazan’i William Miller fanindroany, dia nanao hoe: “Izao no lazain’i Jehovah: Ho voaozona anie ny olona izay matoky ny olona, ka manao ny nofo ho sandriny, ary ny fony miala amin’i Jehovah.” Jeremia 17:5. Raha matoky olona ianao, dia miala amin’i Jehovah ny fonao.
The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.
Ny fandavana voalohany amin’ny farany dia ny Antso amin’ny Misasakalina, famerenana ny fanehoana ny herin’Andriamanitra. Ny faharoa dia ny fiankinana amin’ny nofo. Ny fahatelo dia ny Lalàn’ny Alahady.
"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.
Misy sokajy roa ihany. Ny antoko tsirairay dia voamarika mazava tsara, na amin’ny tombokasen’Andriamanitra velona, na amin’ny mariky ny bibidia na ny sariny. Ny zanakalahy sy zanakavavy rehetra avy amin’i Adama dia mifidy na Kristy na Barabasy ho lohany. Ary izay rehetra mametraka ny tenany eo anilan’ny tsy mahatoky dia mijoro eo ambanin’ny saina maintin’i Satana, ary heverina ho mandà sy manevateva an’i Kristy. Izy ireo dia heverina ho manombo amin’ny hazo fijaliana an-tsitrapo ny Tompon’ny fiainana sy ny voninahitra. Review and Herald, 30 Janoary 1900.
One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.
Zavatra iray no azo antoka: ireo Advantista mitandrina ny andro fahafito izay mijoro eo ambanin’ny sainan’i Satana dia hahafoy aloha ny fitokisany amin’ny Fanahin’ny Faminaniana.
Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.
Ny Advantisma dia mamerina ilay fizotry ny fitsapana misy dingana telo izay tsy nahombiazan’i William Miller. Kanefa ny anjely dia miandry ny hanangana an’i Miller sy hitondra azy hody any amin’ny Mpamonjy azy. Fa ho an’ireo Advantista izay handray ny mariky ny bibidia, tsy ireo anjely ireo no miandry azy.
"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.
Imbetsaka aho no naseho fa ny zavatra niainan’ny vahoakan’Andriamanitra tamin’ny lasa dia tsy tokony hoheverina ho zava-misy maty. Tsy tokony hitondra ny firaketana momba ireo fanandramana ireo tahaka ny itondrantsika ny alimanaka tamin’ny taon-dasa isika. Tokony hotanana ao an-tsaina izany firaketana izany, fa hamerina ny tenany ny tantara. Publishing Ministry, 175.
Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.
Nahoana no ilaintsika hahatsiaro ny Antso tamin’ny Mamatonalina? Satria haverina indray ny tantara. Ao anatin’ity tantara ity, ny hafatra izay hiteraka ny fihovitrovitra dia ny 2520 sy ny 2300; izany no handroaka ny olona hiala ao amin’ny fiangonana noho izany.
But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:
Nefa haverina tokoa ve ity tantara ity, dia ny Antso Amin’ny Misasakalina, sa tantara fotsiny ihany? Mariho ity teny nindramina manaraka ity:
"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.
Misy izao tontolo izao mandry ao amin’ny faharatsiana, ao amin’ny fitaka sy ny fahadisoan-kevitra, ao amin’ny aloky ny fahafatesana indrindra—matory, matory. Iza no mahatsapa fijalian’ny fanahy mba hanaitra azy ireo? Feo inona no mahatratra azy? Nentina ho amin’ny hoavy ny saiko, rehefa homena ny famantarana. “Indro, avy ny Mpampakatra; mivoaha ianareo hitsena azy.” Kanefa ny sasany dia ho tara amin’ny fahazoana ny diloilo hamenoana indray ny jirony, ary tara loatra vao ho hitany fa ny toetra, izay asehon’ny diloilo, dia tsy azo afindra. Review and Herald, February 11, 1896.
The history of the Midnight Cry is repeated to the very letter.
Ny tantaran’ny Antso Amin’ny Misasakalina dia averina indray amin’ny antsipiriany rehetra.
Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.
Fantatr’i Ellen White fa faminaniana ara-potoana manan-kery ny 2520, ary nampiasain’ny Tompo izany mba hampisy ny fotoana niandrasana, dia ilay fahadisoam-panantenana izay namorona ilay fanandramana nanomana ny lehilahy sy ny vehivavy hiroso amim-pinoana miaraka amin’i Kristy ho ao amin’ny Efitra Masina Indrindra.
We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.
Mbola tsy niezaka nanaporofo ny 2520 avy ao amin’ny Baiboly isika. Ao amin’ity fandalinana ny Tabilaon-droa ao amin’i Habakoka ity, dia tianay aloha hazava tsara fa i Ellen White dia manohana ireo fotopampianarana ireo izay lavin’ny Advantisma ankehitriny; avy eo vao hiroso amin’ny fandalinana ara-Baiboly isika.