In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
Tamin’ny taona 1844, ny foto-pampianarana momba ny Sabata andro fahafito dia novahana tombo-kase, ary avy eo nasongadina tamin’i Rahavavy White rehefa nijery tao anatin’ny fiaran’ny fanekena izy. Noraketiny koa fa amin’ny andro farany dia nanana izany fanamafisana avy any an-danitra izany ihany koa ny foto-pampianarana momba ny fahatongavana ho nofo. Ny Sabata andro fahafito dia maneho ny fahazavana manokana avy amin’ny fiara rehefa nanomboka ny Andro Fanavotana tandindona, ary ny Sabata taona fahafito kosa dia maneho ny fahazavana manokana avy amin’ny fiara rehefa tonga amin’ny famaranana azy ny Andro Fanavotana tandindona.
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
Ny foto-pampianarana momba ny fahatongavana ho nofo dia aseho ara-tandindona ao amin’ilay fiantsoana masina farany ao amin’ny Levitikosy faha-telo amby roapolo; izy no omega mifandraika amin’ny Sabata andro fahafito, izay fiantsoana masina voalohany eo am-piandohan’ny Levitikosy faha-telo amby roapolo. Io Sabata voalohany io dia maneho ny herin’Andriamanitra amin’ny famoronana, ary ny Sabata farany kosa maneho ny heriny amin’ny famoronana indray. Io Sabata voalohany io dia asehon’ny isa “23” ary ny farany kosa asehon’ny isa “252.”
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
Ireo tandindona roa ireo no toy ny fanohanana amin’ny tendrony roa amin’ny Levitikosy telo amby roapolo, ary toy izany koa no maha-fanohanana amin’ny tendrony roa ny tantaran’ny Milerita. Ny taona 1798 no fahatanterahan’ny 2.520 taona nanamelohana ny fanjakan’i Isiraely avaratra, ary ny 2.300 taona kosa dia tanteraka tamin’ny 22 Oktobra 1844. Raha nentina niditra tao amin’ny fitoerana masina Sister White ka nibanjina ny Didy Folo, dia naneho an’ohatra ny vahoakan’Andriamanitra amin’ny andro farany izay manaraka an’i Kristy ao amin’ny Efitra Indrindra Masina izy, raha Izy mamita ny asany fampihavanana. Ny fizahan-toetra momba ny tempoly dia ny fizahan-toetry ny fanarahana ny Zanak’ondry na aiza na aiza alehany.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ireo no tsy mba voaloton’ny vehivavy; fa virijina izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho voaloham-bokatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:4.
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
Rahavavy White, amin’ny maha-mpaminany azy, dia nampiseho an-tsary ireo mahatoky tany am-piandohana izay niditra tao amin’ny Toerana Masina Indrindra tamin’ny finoana; ary tamin’ny fanaovany izany dia nanome ohatra ny amin’ireo mahatoky amin’ny farany izay miditra amin’ny finoana ao amin’ny Toerana Masina Indrindra, ary avy eo mibanjina ao anatin’ny fiara fanekena. Izay hitany voazava ao dia ny fotopampianaran’ny fahatongavana ho nofo, dia ny fahavitan’ny fampihavanana ho iray. Hitany ireo kerobima roa manarona, izay maneho ny Sabata roa, dia ny amin’ny famoronana sy ny famoronana indray. Hitany ny 252 eo amin’ny lafiny iray amin’ny fiara fanekena, ary ny 23 eo amin’ny lafiny ilany, ka fantany fa, mifanaraka amin’ny famoronana sy ny famoronana indray, ny 23 dia maneho ny fanambadian’ny maha-Andriamanitra amin’ny maha-olombelona; ary hitany ny 252 ho tandindon’ny fiovan’ny olombelona ho olona iray izay natambatra amin’ny maha-Andriamanitra.
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
Tsy tokony hesorina ny rakotry ny famindram-po, ka noho izany ny fijerin’i Rahavavy White ny tao anatiny dia fanambarana manokana; ary ara-paminaniana, ny sary aseho dia natao kokoa ho an’ny andro farany noho ny andro niainany. Amin’ny fijerena no anovana antsika. Ny fitsapana momba ny tempoly dia i Kristy mitarika ny vahoakany virjiny ho ao amin’ny tempoliny, tsikelikely. Ny fahamarinana ara-paminaniana dia maneho ireo dingana eo amin’ny lalana izay nohazavain’ny hafatry ny Antso amin’ny Mamatonalina.
The Millerite temple of forty-six years is a step.
Ny tempolin’ny Milerita nandritra ny enina amby efapolo taona dia dingana iray.
The human temple of “23,” (male and female, He created them) is a step.
Ny tempolin’olombelona amin’ny “23” dia dingana iray (lahy sy vavy no namoronany azy ireo).
Christ raising His temple in three days is a step.
Ny fananganan’i Kristy ny tempoliny ao anatin’ny telo andro dia dingana iray.
The storehouse is the temple of Malachi.
Ny trano firaketana dia ny tempolin’i Malakia.
Nehemiah cleansed the storehouse from the profanation of Tobiah.
Nohadiovin’i Nehemia tamin’ny fandotoan’i Tobia ny trano fitahirizana.
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
Io tempoly io no nahitan’i Hilkia mpisoronabe ny soratr’i Mosesy tamin’ny andro fifohazana nataon’i Josia mpanjaka.
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
Ny tempoly nodiovin’i Nehemia tamin’ny fanazimbazimbana dia ilay tempoly ihany izay nodiovin’i Kristy indroa tamin’ny “fanazimbazimbana masina” araka ny ambaran’i Rahavavy White.
The casket of Miller’s dream was a step.
Ang kabaong sa damgo ni Miller maoy usa ka ang-ang.
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
Rehefa tafiditr’i Kristy ho ao amin’ny Efitra Indrindra Masina ireo mahatoky Azy, dia tarihiny izy ireo, araka ny naseho tamin’ny alalan-dRahavavy White, ho eo amin’ny fiaran’ny fanekena, atsangany ny rakotra famindrampo, ary avelany hijery ao anatiny izy ireo. Rehefa mijery ao anatiny izy ireo dia hitany fa ny fampianarana momba ny fahatongavan’Andriamanitra ho nofo sy ny Sabata andro fahafito dia samy voahodidin’ny famirapiratana malefaka. Tsipika eo ambonin’ny tsipika, ireo izay manaiky ireo fampianarana izay “voahodidin’ny famirapiratana malefaka” dia miray laharana amin-dRahavavy White, miditra ao amin’ny Efitra Indrindra Masina amin’ny finoana ary mijery ao anatin’ny fiaran’ny fanekena.
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
Ny mpaminany fahiny dia niteny mazava kokoa momba ny andro farany noho ny andro izay niainany. Rehefa ireo mpaminany fahiny ireo ihany no tonga ampahany amin’ny fijoroana vavolombelona, dia misolo tena ny olon’Andriamanitra amin’ny andro farany izy ireo, ary ny olon’Andriamanitra amin’ny andro farany dia ny iray alina sy efatra arivo sy iray hetsy. Rahavavy White angamba no mpaminany fahiny manan-danja indrindra, satria ny fanoharana rehetra ataony dia misolo tena ny tantara alpha an’ny tantara omega an’ilay iray alina sy efatra arivo sy iray hetsy. Ny mpaminany rehetra dia maneho ny sisa, nefa Rahavavy White koa dia misolo tena tantara fanombohana iray izay tanteraka ao amin’ny tantara famaranana—hatramin’ny litera farany mihitsy.
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
Tamin’ny tantara fototra alfa, dia nalaina tao amin’ny Efitra Masina Indrindra ao amin’ny fitoerana masina any an-danitra, tao amin’ny fahitana, i Sister White. Raha vao tonga tao izy, dia nasandratra ny seza famindram-po teo ambonin’ny fiaran’ny fanekena, dia seza izay tsy tokony hesorina, mba hahafahan’i Sister White mibanjina ny tao anatiny, izay nahitany ny Didy Folo.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
«Tao amin’ny fitoerana masina indrindra dia nahita fiaran’ny fanekena aho; volamena madio indrindra no nandrakotra ny tampony sy ny sisiny. Teo amin’ny faran’ny fiara roa dia nisy kerobima tsara tarehy, samy naninjitra ny elany hivelatra hanarona azy. Nifampitodika ny tavany, sady nijery nidina izy. Teo anelanelan’ny anjely dia nisy fandoroana ditin-kazo manitra volamena. Ambonin’ny fiara, teo amin’izay nijoroan’ny anjely, dia nisy voninahitra mamirapiratra indrindra, izay tahaka ny seza fiandrianana itoeran’Andriamanitra. Jesosy nitsangana teo anilan’ny fiara; ary raha niakatra teo aminy ny vavak’ireo olona masina, dia nisavoana ny ditin-kazo manitra tao amin’ny fandoroana, ka natolony niaraka tamin’ny setroky ny ditin-kazo manitra ho eo amin’ny Rainy ny vavak’izy ireo. Tao anatin’ny fiara dia nisy ny siny volamena nisy mana, ny tehin’i Arona izay nitsimoka, ary ny takela-bato izay miforitra tahaka ny boky. Nosokafan’i Jesosy ireo, ka hitako teo aminy ny Didy Folo voasoratry ny rantsan-tànan’Andriamanitra. Teo amin’ny takela-bato iray dia nisy efatra, ary teo amin’ny iray hafa enina. Ireo efatra teo amin’ny takela-bato voalohany dia namirapiratra mihoatra noho ireo enina hafa. Fa ny fahefatra, dia ny didy momba ny Sabata, no namirapiratra ambonin’izy rehetra; fa ny Sabata dia natokana hotehirizina ho fanomezam-boninahitra ny anarana masin’Andriamanitra. Nahatalanjona ny Sabata masina—nisy faribolan’ny voninahitra manodidina azy rehetra. Hitako fa tsy nofantsihana tamin’ny hazo fijaliana ny didy momba ny Sabata. Raha izany no izy, dia nofantsihana koa ireo didy sivy hafa; ary afaka mandika azy rehetra isika, tahaka ny ahafahantsika mandika ny fahefatra. Hitako fa Andriamanitra tsy nanova ny Sabata, satria Izy tsy miova na oviana na oviana. Fa ny papa no nanova azy avy tamin’ny andro fahafito ho amin’ny andro voalohany amin’ny herinandro; satria izy no tokony hanova fotoana sy lalàna.» Early Writings, 32.
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
Ny fotopampianaran’ny Sabata andro fahafito no fotopampianarana alfa tamin’ny tantara fototra nanorenana ny hetsika Millerita, izay nanomboka tamin’ny maha-hetsika Millerita Filadelfiana azy, avy eo niova ho amin’ny maha-hetsika Millerita Laodiseana azy tamin’ny 1856, ary avy eo ho amin’ny Fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana tamin’ny 1863. Rahavavy White dia manondro koa ny fotopampianarana omega ao amin’ny tantaran’ny andro farany, rehefa miova ho amin’ny hetsika Filadelfianan’ny iray hetsy sy efatra arivo sy iray alina ny hetsika Laodiseanan’ny iray hetsy sy efatra arivo sy iray alina. Ny fahazavana alfa sy omega dia asehon’ny fotopampianaran’ny Sabata andro fahafito sy ny fotopampianaran’ny fahatongavana ho nofo.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Ireo izay miombona amin’Andriamanitra dia mandeha eo amin’ny fahazavan’ny Masoandron’ny Fahamarinana. Tsy manala baraka ny Mpanavotra azy ireo izy amin’ny fanimbana ny lalany eo anatrehan’Andriamanitra. Mamirapiratra aminy ny fahazavana avy any an-danitra. Arakaraka ny anatonany ny famaranana ny tantaran’ity tany ity no mampitombo indrindra ny fahalalany an’i Kristy sy ny faminaniana momba Azy. Sarobidy tsy manam-petra eo imason’Andriamanitra izy ireo; satria miray amin’ny Zanany. Aminy, ny tenin’Andriamanitra dia feno hatsaran-tarehy sy fahalemem-panahy mihoatra noho ny zavatra rehetra. Hitany ny maha-zava-dehibe azy. Aseho aminy ny fahamarinana. Ny fampianarana momba ny fahatongavana ho nofo dia rakotry ny famirapiratana malefaka. Hitany fa ny Soratra Masina no fanalahidy manokatra ny zava-miafina rehetra sy mamaha ny fahasarotana rehetra. Ireo izay tsy nety nandray ny fahazavana sy nandeha tao amin’ny fahazavana dia tsy ho afaka hahatakatra ny zava-miafin’ny toe-panahy araka an’Andriamanitra, fa ireo izay tsy nisalasala nitondra ny hazo fijaliana sy nanaraka an’i Jesosy kosa dia hahita fahazavana ao amin’ny fahazavan’Andriamanitra.” The Southern Watchman, 4 Aprily 1905.
The “doctrine of the incarnation” is also called the “mystery of godliness.”
Ny “fotopampianarana momba ny fahatongavana ho nofo” dia antsoina koa hoe “misterin’ny toe-panahy araka an’Andriamanitra.”
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Ary tsy azo lavina fa lehibe ny zava-miafin’ny toe-panahy araka an’Andriamanitra: Andriamanitra naseho tamin’ny nofo, nohamarinina tao amin’ny Fanahy, hitan’ny anjely, notorina tamin’ny jentilisa, ninoana teo amin’izao tontolo izao, nakarina ho any amin’ny voninahitra. 1 Timoty 3:16.
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
Ny “zava-miafina” dia miafina mandra-pahatongan’ny taranaka farany, amin’izay vao hitan’ny mahatoky fa ny fotopampianarana momba ny Fahatongavana ho nofo no omega amin’ny Sabata andro fahafito.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
Dia ny zava-miafina izay nafenina hatramin’ny fahagola sy hatramin’ny taranaka maro, nefa ankehitriny dia naseho tamin’ny olony masina; dia ireo no tian’Andriamanitra hampahafantarina ny haren’ny voninahitr’izao zava-miafina izao any amin’ny jentilisa, dia Kristy ao anatinareo, fanantenana ny amin’ny voninahitra. Kolosiana 1:26, 27.
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
Mety tokoa raha ny Kolosiana 1:26 no miresaka ny amin’ny “zava-miafina” iray izay “nafenina”, nefa io zava-miafina io dia “naharihary” amin’ny andro farany. Ny fahazavana ara-paminaniana dia aseho miharihary rehefa voavaha tombo-kase ny faminaniana, araka ny aseho ao amin’ny Daniela toko faha-roa ambin’ny folo, izay amin’ny faran’ny 1,260 andro, amin’ny andro farany, dia misy faminaniana voavaha tombo-kase. Ilay faminaniana izay nafenina hatramin’ny taranaka nifandimby dia voavaha tombo-kase, ary io faminaniana io no fahamarinana izay, rehefa voavaha tombo-kase, dia ilay “voninahitra” ampahafantarina amin’ny jentilisa amin’ny lalàn’ny Alahady. Io zava-miafina io dia Kristy ao anatinareo, fanantenana ny amin’ny voninahitra, izay tanterahina amin’ny andron’ny fanenoan’ny trompetra fahafito.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Fa amin’ny andron’ny feon’ny anjely fahafito, rehefa hanomboka hitsofoka izy, dia ho tanteraka ny zava-miafin’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Apokalypsy 10:7.
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
Mety tokoa raha nanomboka naneno tamin’ny andro fahafolon’ny volana fahafito ny feon’ny anjely fahafito, araka ny aseho ao amin’ny Apokalypsy 10:7. Ny anjely fahafito dia aseho koa ho ny loza fahatelo, ary ny loza roa voalohany dia ny Islama, ka izany no manome vavolombelona roa fa ny loza fahatelo dia ny Islama. Tapitra ny zava-miafin’Andriamanitra rehefa maneno ny trompetran’ny Islama.
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
Ao amin’ny tantaran’ny trompetra fahafito, ny foto-pampianarana momba ny Fahatongavana ho nofo, izay zava-miafin’i Kristy ao anatinareo, na ny fampiraisana ny maha-Andriamanitra sy ny maha-olombelona, araka ny nasehon’i Kristy fony Izy nitafy nofo maha-olombelona ho eo Aminy; ireo kandidà izay ho isan’ny iray hetsy sy efatra arivo sy iray alina dia hosedraina raha manana ny diloilo sy ny finoana ilaina izy mba hiditra ao amin’ny Toerana Masina Indrindra. Raha misalasala izy, dia hilatsaka aminy ny aizina; raha manaraka ny Zanak’ondry any amin’izay alehany izy, dia hotarihina hijery ao anatin’ny fiara. Ao anatin’ny fiara no hahitany ny foto-pampianarana momba ny Sabata andro fahafito sy ny foto-pampianarana momba ny Fahatongavana ho nofo.
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
Na dia manan-danja tokoa aza ireo foto-pampianarana roa ireo, ny ifantohako dia tsy ny fahazavan’ny alfa sy omega, fa ny nanehoan’ilay mpaminanivavy ny vahoakan’Andriamanitra miditra ao amin’ny fitoerana masina any an-danitra sy mibanjina ao anatin’ny fiaran’ny fanekena. Tsy maintsy misy teboka iray ao amin’ny tantaran’ireo efatra alina amby efatra arivo sy iray hetsy, amin’ny andro farany, izay itondrana ireo efatra alina amby efatra arivo sy iray hetsy ho ao amin’ny Efitra Masina Indrindra mba hibanjinany ny fiara misokatra.
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
Raha manana ny finoana hino fa ny mpaminany dia maneho ny vahoakan’Andriamanitra amin’ny andro farany ianao, ary koa manana ny finoana fa i Rahavavy White dia nahazo tsindrimandry tahaka ny mpaminany hafa rehetra ao amin’ny Baiboly amin’ny lafiny rehetra—dia tsy maintsy ekena ho marina ny fampiharana izay vao nambarako. Ny iray hetsy sy efatra arivo amby efatra alina dia tsy maintsy manaraka an’i Kristy, amin’ny finoana, ho ao amin’ny Efitra Indrindra Masina, araka ny lazain’i Rahavavy White fa nataon’ny mahatoky tamin’ny 22 Oktobra 1844. Nisy sokajy roa naseho tamin’izany, dia ireo izay nandà tsy hiditra amin’ny finoana, ary ireo izay niditra.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Naverina niverina tamin’ny fitoriana ny fiavian’i Kristy voalohany aho. Jaona dia nirahina tamin’ny fanahy sy ny herin’i Elia hanomana ny lalan’i Jesosy. Ireo izay nandà ny fijoroana vavolombelon’i Jaona dia tsy nahazo tombontsoa tamin’ny fampianaran’i Jesosy. Ny fanoherany ny hafatra izay naminany mialoha ny fihaviany no nametraka azy teo amin’ny toerana izay tsy hahafahany handray mora foana ny porofo matanjaka indrindra fa Izy no Mesia. Satana no nitarika ireo izay nandà ny hafatr’i Jaona handroso lavidavitra kokoa ihany koa, ka handà sy hanombo hazo fijaliana an’i Kristy. Tamin’ny nanaovany izany dia nametraka ny tenany teo amin’ny toerana izay tsy hahafahany mandray ny fitahiana tamin’ny andro Pentekosta, izay tokony hampianatra azy ny lalana mankany amin’ny fitoerana masina any an-danitra. Ny fahatriaran’ny efitra lamba tao amin’ny tempoly dia naneho fa ny fanatitra sy ny fombafomba jiosy dia tsy horaisina intsony. Efa natolotra ny Fanatitra lehibe sady efa nekena, ary ny Fanahy Masina izay nidina tamin’ny andro Pentekosta no nitondra ny sain’ny mpianatra hiala tamin’ny fitoerana masina ety an-tany ho any amin’ilay fitoerana masina any an-danitra, izay nidiran’i Jesosy tamin’ny rany ihany, mba handrotsahany amin’ny mpianany ny soa azo avy amin’ny fanavotany. Fa ny Jiosy kosa dia navela tao anatin’ny aizina tanteraka. Very taminy ny mazava rehetra izay nety ho azony momba ny drafi-pamonjena, nefa mbola nitoky tamin’ny fanatitra sy ny fanomezany tsy misy ilana azy ihany izy. Efa naka ny toeran’ilay fitoerana masina ety an-tany ny fitoerana masina any an-danitra, kanefa tsy nanana fahalalana momba izany fiovana izany izy. Koa noho izany dia tsy nahazo tombontsoa tamin’ny fanelanelanan’i Kristy tao amin’ny fitoerana masina izy.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Maro no mijery amin-tahotra lalina ny nataon’ny Jiosy tamin’ny nandavany sy nanombohany an’i Kristy; ary rehefa mamaky ny tantaran’ny fampahoriana mahamenatra nahazo Azy izy, dia mihevitra fa tia Azy, ary tsy ho nandà Azy tahaka ny nataon’i Petera, na ho nanombo Azy tahaka ny nataon’ny Jiosy. Fa Andriamanitra, Izay mamaky ny fon’ny olona rehetra, dia nampahatra fitsapana ilay fitiavana an’i Jesosy izay nolazainy fa tsapany. Ny lanitra rehetra dia nijery tamin’ny fahalianana lalina indrindra ny fandraisana ny hafatry ny anjely voalohany. Nefa maro tamin’izay nilaza fa tia an’i Jesosy, ary nandatsa-dranomaso rehefa namaky ny tantaran’ny hazo fijaliana, no naneso ny filazantsara mahafaly momba ny fihaviany. Raha tokony handray ny hafatra tamin-kafaliana izy, dia nambaran’izy ireo fa fitaka izany. Halany izay tia ny fisehoany, ary noroahiny hiala tao amin’ny fiangonana ireo. Izay nandà ny hafatra voalohany dia tsy afaka nahazo tombontsoa tamin’ny faharoa; ary tsy nahazo tombontsoa tamin’ilay antso tamin’ny misasakalina koa izy, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny finoana ho ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary noho ny nandavany ireo hafatra roa teo aloha, dia nanamaizina ny fahalalany izy ka tsy mahita hazavana ao amin’ny hafatry ny anjely fahatelo, izay mampiseho ny lalana mankany amin’ny fitoerana masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy no nanomboan’ireo fiangonana ara-dalàna anarana fotsiny ireo hafatra ireo koa, ka noho izany dia tsy manana fahalalana ny amin’ny lalana mankany amin’ny fitoerana masina indrindra izy, ary tsy afaka handray tombontsoa amin’ny fanelanelanan’i Jesosy ao. Tahaka ny Jiosy, izay nanolotra ny fanatiny tsy misy ilana azy, dia manolotra ny vavaka tsy misy ilana azy ho any amin’ilay efitra izay efa nialan’i Jesosy izy; ary Satana, faly amin’izany fitaka izany, dia mitondra toetra ara-pivavahana, ka mitarika ny sain’ireo milaza tena ho Kristiana ireo ho any aminy, ka miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga, mba hampiraikitra azy ao amin’ny fandriky ny tenany.” Early Writings, 259–261.
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
Ny Rahavavy White dia manondro ny fizotry ny fitsapana miandalana teo amin’ny tantaran’i Jaona Mpanao-batisa sy Kristy, izay nifarana tamin’ny firodanan’ny Jiosy ho ao anatin’ny aizina tanteraka, mba hanehoana ilay tantara mitovy amin’izany tamin’ny andron’ny Millerita, izay tantara alfa an’ny Rahavavy White, ilay mpaminanivavy fahiny ho an’ny andro farany. Ny fitsapana momba ny aina na ny fahafatesana tany am-piandohana dia mikasika ny fidirana ao amin’ny Efitra Masina Indrindra na ny fandavana hanao izany. Ny fandavana hanao izany dia niteraka ilay aizina mitovy tamin’izay tonga tamin’ireo mpikomy tao amin’ny tantaran’ny Millerita, tahaka ilay tonga tamin’ireo Jiosy mpikomy tao amin’ny tantaran’i Kristy.
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
I Jesosy dia mandrakariva mampiseho ny fiafaran’ny zavatra iray miaraka amin’ny fiandohan’izany zavatra izany; koa rehefa nentina ho ao amin’ny Efitra Masina Indrindra i Rahavavy White ka nibanjina ny fiara misy ny fanekena misokatra, mifandray amin’ny fitsapana tamin’ny 22 Oktobra 1844, dia manondro izany fa ny iray hetsy sy efatra arivo amby efa-polo sy efatra dia hosedraina amin’ny fanarahana ny Zanak’ondry ho ao amin’ny Efitra Masina Indrindra na ny fidirana ao amin’ny haizina mandrakizay tonga lafatra. Io zava-misy io dia miorina amin’ny finoana iray izay mahatakatra fa ireo mpaminany fahiny dia maneho ny olon’Andriamanitra amin’ny andro farany rehefa izy ireo ihany no tonga anisan’ny fijoroana voarakitra. Rahavavy White dia maneho ireo sokajy roa tonta.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Raha tao anatin’izao toetry ny fahakiviana izao aho, dia nanonofy nofy izay nanao fahatsapana lalina tao an-tsaiko. Nanonofy aho fa nahita tempoly iray, izay nalehan’olona maro nitangorona. Izay ihany no hovonjena amin’ny hifaranan’ny andro izay hialoka ao anatin’izany tempoly izany. Izay rehetra nijanona tany ivelany dia ho very mandrakizay. Ny vahoaka maro tany ivelany, izay samy nandeha tamin’ny lalany avy, dia naneso sy nanaraby ireo izay niditra tao amin’ny tempoly, ka nilaza taminy fa fitaka fetsy ity drafi-pamonjena ity, ary raha ny marina dia tsy nisy loza na dia kely akory aza tokony hialana. Nisy aza tamin’izy ireo nisambotra ny sasany mba hisakanana azy tsy hirohotra hiditra ao anatin’ny manda.”
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Noho ny fahatahorako ny hohenjehin’ny fanesoana, dia nihevitra aho fa tsara kokoa ny niandry mandra-piparitahan’ny vahoaka betsaka, na mandra-pahafahako miditra tsy ho hitan’izy ireo. Kanjo nitombo ny isan’izy ireo fa tsy nihena, ary noho ny tahotra sao tratra aoriana loatra aho, dia niala haingana tao an-tranoko ka nanosika namakivaky ny vahoaka. Noho ny tebitebiko te-ho tonga ao amin’ny tempoly, dia tsy nahamarika na niraharaha ny hamaroan’ny olona nanodidina ahy aho. Raha vao niditra tao amin’ilay trano aho, dia hitako fa ny tempoly lehibe dia notohanan’ny andry tokana iray goavana indrindra, ary teo no namatorana zanak’ondry iray, efa voaviravira sy nandeha ra. Izahay izay teo dia toa nahalala fa io zanak’ondry io dia noviraviraina sy notorotoroina noho ny aminay. Izay rehetra niditra tao amin’ny tempoly dia tsy maintsy nandalo teo anoloany ka niaiky ny fahotany.
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Teo anoloan’ny Zanak’ondry dia nisy seza avo, ary teo amboniny no nipetrahan’ny antokona olona iray, izay hita ho feno hafaliana indrindra. Toa namirapiratra teo amin’ny tavany ny fahazavan’ny lanitra, ary nidera an’Andriamanitra izy ka nihira hiran’ny fisaorana feno fifaliana, izay toa ny feon-kiran’ny anjely. Ireo no tonga teo anoloan’ny Zanak’ondry, niaiky ny fahotany, nandray famelan-keloka, ary ankehitriny niandry tamim-pifaliana lehibe ny hisian’ny zava-nitranga mahafaly iray.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
“Na dia efa tafiditra tao anatin’ilay trano aza aho, dia nisy tahotra namely ahy, sy fahatsapam-pahamendrehana very fa tsy maintsy hanetry tena eo anatrehan’ireo olona ireo aho. Kanefa dia toa voatery nandroso ihany aho, ary niadana tamin’ny fivezivezena nanodidina ilay andry mba hiatrika ilay zanak’ondry, raha naneno ny trompetra, nihorohoro ny tempoly, nisy antsoantso fandresena nipoitra avy tamin’ireo olo-masina tafangona, famirapiratana mahatahotra no nanazava ilay trano, dia tonga haizina lalina ny zavatra rehetra. Efa nanjavona niaraka tamin’ilay famirapiratana avokoa ireo olona sambatra rehetra, ary izaho sisa no tavela irery tao anatin’ny fampanginana mahatsiravina tamin’ny alina. Nifoha tamin’ny fijalian-tsaina aho ka saiky tsy naharesy lahatra ny tenako akory fa nanonofy aho. Toa efa voafaritra ny lozako, fa efa nandao ahy ny Fanahin’ny Tompo ka tsy hiverina intsony mandrakizay.
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
“Tsy ela taorian’izany dia nanana nofy hafa indray aho. Toa nipetraka tao anatin’ny famoizam-po lalina indrindra aho, ny tavako nafeniko tao an-tanako, sady nieritreritra toy izao: Raha teto an-tany Jesosy, dia ho any Aminy aho, hianjera eo an-tongony, ary hilaza Aminy ny fahoriako rehetra. Tsy handà ahy Izy, fa hamindra fo amiko, ary ho tiako sy hotompoiko mandrakariva Izy. Tamin’izay indrindra dia nivoha ny varavarana, ary niditra ny olona iray tsara endrika sy tsara tarehy. Nijery ahy tamim-pangorahana izy ka nanao hoe: ‘Te-hahita an’i Jesosy va ianao? Eto Izy, ary azonao jerena raha maniry izany ianao. Ento ny zavatra rehetra anananao, ka manaraha ahy.’”
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
“Tamin’ny hafaliana tsy hay tenenina no nandrenesako izany, ka tamin-kafaliana no nanangonako ny fananako madinika rehetra, ny zavatra kely sarobidy rehetra notiaviko, ary nanaraka ny mpitari-dalana ahy aho. Nentiny ho eo amin’ny tohatra mideza sady toa mora vaky aho. Raha vao nanomboka niakatra ireo ambaratonga aho, dia nampitandrina ahy izy mba hitandrina tsy hiala any ambony ny masoko, fandrao fanina aho ka ho lavo. Maro koa ny hafa izay niakatra tamin’izany fiakarana mideza izany no lavo, talohan’ny nahatongavany teo an-tampony.”
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
“Farany dia tonga teo amin’ilay dingana farany izahay ka nijoro teo anoloan’ny varavarana iray. Teo no nandidian’ny mpitari-dalana ahy hamela ny zavatra rehetra izay nentiko niaraka tamiko. Tamim-pifaliana no nametrahako izany; dia novohany ny varavarana, ka nasainy niditra aho. Vetivety dia nijoro teo anatrehan’i Jesosy aho. Tsy nisy fomba hahadiso azy io endrika tsara tarehy io. Io fanehoam-pahatsaram-panahy sy fiandrianana io dia tsy mety ho an’iza na iza afa-tsy Azy ihany. Raha vao niantefa tamiko ny fijeriny, dia fantatro niaraka tamin’izay fa fantany ny toe-javatra rehetra teo amin’ny fiainako sy ny eritreritro lalina rehetra ary ny fihetseham-poko rehetra.
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
“Niezaka niaro tena tsy ho tratran’ny fijeriny aho, satria nahatsapa ho tsy mahazaka ny masony mandinika ahy lalina; nefa nanatona Izy tamim-pitsikiana, ary nametraka ny tanany teo ambonin’ny lohako ka nanao hoe: ‘Aza matahotra.’ Ny feon’ny vavany mamy dia nampihetsi-po ny foko tamin’ny fahasambarana izay tsy mbola niainany hatrizay. Faly loatra aho ka tsy afaka niloa-bava akory; fa resin’ny fihetseham-po aho ka niankohoka teo an-tongony. Raha nandry teo aho, tsy manan-kery, dia nandalo teo anatrehako ny zava-niseho feno hatsarana sy voninahitra, ary toa tonga teo amin’ny fiarovana sy ny fiadanan’ny lanitra aho. Farany dia niverina ny heriko, ka nitsangana aho. Mbola nibanjina ahy ihany ny mason’i Jesosy feno fitiavana, ary ny tsikiny dia nameno ny fanahiko fifaliana. Ny fanatrehany dia nameno ahy tahotra masina sy fitiavana tsy hay lazaina.”
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
“Nisokatra ny varavarana izao ny mpitari-dalako, ary niara-nivoaka izahay. Nandidy ahy izy mba haka indray ny zavatra rehetra izay navelako tany ivelany. Rehefa vita izany, dia nomeny ahy tady maitso iray voahodidina tsara. Nasainy napetrako teo akaikin’ny foko izany, ary rehefa maniry hahita an’i Jesosy aho, dia esoriko avy ao an-tratrako izany ka ahinjitro hatramin’ny fara-fetrany. Nampitandrina ahy izy mba tsy hamelako azy hitoetra voahodidina ela loatra, fandrao hifamatotra ka ho sarotra ahitsy. Napetrako teo akaikin’ny foko ilay tady, ary nidina tamim-pifaliana tamin’ilay tohatra tery aho, nidera ny Tompo sy nilaza tamin’izay rehetra hitako izay hahitany an’i Jesosy. Io nofy io dia nanome fanantenana ahy. Ilay tady maitso dia naneho ny finoana tao an-tsaiko, ary ny hatsarana sy ny fahatsoran’ny fitokiana amin’Andriamanitra dia nanomboka nazava tamin’ny fanahiko.” Testimonies, boky 1, 27–29.
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
Nanomboka tamin’ny fiafaran’ny fivorian’ny toby tao Exeter tamin’ny 17 Aogositra ka hatramin’ny 22 Oktobra 1844 dia enina amby enimpolo andro. Ireo enina amby enimpolo andro ireo dia maneho ny vanim-potoanan’ny fanambarana ny Antso tamin’ny Mamatonalina, ary eo amin’ny tontolon-kevitry ny fanoharana ny amin’ny virijina folo, ireo izay nitory izany hafatra izany tamin’izany fotoana izany dia maneho ireo izay nanana menaka, ary ireo izay tsy nitory izany hafatra izany tamin’izany fotoana izany dia tsy nanana menaka.
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
Tamin’ilay fanoharana, ny fanambadiana dia nitranga teo am-piandohan’ny fotoana niandrasana. Efa tanteraka ny fanambadiana ara-dalàna, ary avy eo samy nody ny rehetra ka niandry mandra-panapahan’ny rain’ny mpampakatra raha azo ekena ny hanatanterahana tanteraka ny fanambadiana. Ny tsy fahatokiana teo anelanelan’ny fanambadiana voalohany sy ny lanonana faharoa tamin’ny misasakalina dia noheverina ho fijangajangana. Ny fotoana niandrasana dia nifototra tamin’ny fiandrasan’ny rain’ny mpampakatra hahita izay nitranga tamin’ny ampakarina tao anatin’ny fe-potoana iray. Moa va izy bevohoka?
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
Rehefa nanapa-kevitra ny raim-pianakaviana fa efa voalamina tsara ny zavatra rehetra, dia nanomboka ny filaharana amin’ny misasak’alina; ary tamin’ny alina no nanombohany azy mba hialana amin’ny hafanana mavesatra amin’ny antoandro any Palestina. Noho izany antony izany, ireo mpanotrona ny ampakarina, dia ireo virijina ao amin’ny fanoharana, dia tsy maintsy nanana ny fanilony avy sy tahirin-tsolika ho am-piandrasana ny antso tamin’ny misasak’alina izay nanambara fa efa manomboka ny filaharana mankany amin’ny fampakaram-bady, satria amin’ny alina no hanatanterahana izany. Tany Exeter dia tonga ny antso tamin’ny misasak’alina, ary na nanana solika ampy vonona ho amin’ilay filaharana ianao na tsy nanana.
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
Rehefa niala tao Exeter izy ireo niaraka tamin’ny hafatra, dia naneho vahoaka iray izay voaisy tombo-kase. Ny sasany nanana diloilo ampy mba hahafahany miditra amin’ny fanambadiana tamin’ny 22 Oktobra 1844, ary ny sasany kosa tsy nanana. Ireo enimpolo sy enina andro ireo dia maneho vanim-potoana iray izay ametrahana tombo-kase ny vahoakan’Andriamanitra ho amin’ny varavarana mihidy amin’ny lalàn’ny Alahady. Raha nanana ny habetsahan’ny diloilo tokony ho izy izy ireo, dia niditra tamin’ny finoana ho ao amin’ny Fitoerana Masina Indrindra. Nasehon-dRahavavy White tamin’ny fanoharana ny fidiran’ny vahoakan’Andriamanitra ho ao amin’ny Fitoerana Masina Indrindra amin’ny andro farany, ary tamin’ny tantara alpha-niny dia fitsapana mahakasika aina na fahafatesana no voatohina tamin’izany fidirana amin’ny finoana ho ao amin’ny Fitoerana Masina Indrindra izany. Amin’ny andro farany, ny iray hetsy sy efatra amby efapolo sy arivo dia hotsapaina raha hiditra amin’ny finoana ho ao amin’ny Fitoerana Masina Indrindra izy ireo na tsia. Fitsapana mahakasika aina na fahafatesana indray izany.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
“Tamin’ny fanadiovana ny tempoly, Jesosy dia nanambara ny iraka nanendrena Azy amin’ny maha-Mesia Azy, ka niditra teo amin’ny fanatanterahana ny asany. Io tempoly io, izay naorina ho fonenan’ny Fanatrehan’Andriamanitra, dia nokendrena ho lesona hita maso ho an’ny Isiraely sy ho an’izao tontolo izao. Hatramin’ny mandrakizay dia fikasan’Andriamanitra ny hahatonga ny voary rehetra, hatramin’ny serafima mamirapiratra sy masina ka hatramin’ny olombelona, ho tempoly honenan’ny Mpahary ao anatiny. Noho ny ota, ny maha-olona dia nitsahatra tsy ho tempolin’Andriamanitra. Nohamaizin’ny ratsy sy voaloton’ny faharatsiana, ny fon’ny olombelona dia tsy naneho intsony ny voninahitry Ilay Masina. Kanefa tamin’ny nahatongavan’ny Zanak’Andriamanitra ho nofo dia tanteraka ny fikasan’ny Lanitra. Andriamanitra mitoetra ao amin’ny maha-olona, ary amin’ny alalan’ny fahasoavana mamonjy dia tonga indray ho tempoliny ny fon’ny olombelona. Nokasain’Andriamanitra ny tempoly tao Jerosalema ho vavolombelona maharitra momba ilay anjara ambony misokatra ho an’ny fanahy rehetra. Nefa ny Jiosy dia tsy nahatakatra ny hevitra lalina nentin’ilay trano izay noheveriny tamin’ny fireharehana lehibe toy izany. Tsy nanolotra ny tenany ho tempoly masina ho an’ny Fanahy Masina izy ireo. Ny kianjan’ny tempoly tao Jerosalema, feno ny tabataban’ny varotra tsy masina, dia tena naneho marina loatra ny tempolin’ny fo, voaloton’ny fisian’ny filàna ara-nofo sy ny fisainana tsy masina.”
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Tamin’ny nanadiovan’i Jesosy ny tempoly tamin’ireo mpividy sy mpivarotra avy amin’izao tontolo izao, dia nanambara ny iraka nataony Izy mba hanadio ny fo hiala amin’ny fahalotoan’ny ota,—dia amin’ireo faniriana etỳ an-tany, ireo filàna feno fitiavan-tena, ireo fahazarana ratsy, izay manimba ny fanahy. Malakia 3:1–3 notsongaina.” Ilay Fitiavan’i Kristy, 161.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Hoy ny mpaminany hoe: “Nahita anjely iray hafa nidina avy tany an-danitra aho, nanana hery lehibe; ary ny tany dia nohazavain’ny voninahiny. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava, rava Babylona lehibe, ary efa tonga fonenan’ny demonia” (Apokalypsy 18:1, 2). Io no hafatra iray ihany izay nomen’ilay anjely faharoa. Rava Babylona, “satria nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany izy” (Apokalypsy 14:8). Inona izany divay izany?—Ny fampianarany diso. Nomeny an’izao tontolo izao sabata sandoka ho solon’ny Sabatan’ny didy fahefatra, ary naveriny indray ilay lainga izay nolazain’i Satana tamin’i Eva voalohany tany Edena—dia ny tsy fahafatesan’ny fanahy araka ny maha-voajanahary azy. Fahadisoana maro mitovy amin’izany no naeliny patrana sy nanerana ny tany, ka “mampianatra ny didin’olona ho fampianarana” (Matio 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Rehefa nanomboka ny asa fanompoany ampahibemaso Jesosy, dia nodioviny ny Tempoly tamin’ny fandotoana manevateva sy masina tsy nohajaina natao taminy. Anisan’ny asa farany tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, amin’ny asa farany ho fampitandremana izao tontolo izao, dia antso roa miavaka no atao amin’ireo fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava ilay tanàna lehibe, satria nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany izy’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy amin’ny hafatry ny anjely fahatelo dia re ny feo avy any an-danitra manao hoe: ‘Mivoaha aminy, ry oloko, mba tsy handray anjara amin’ny fahotany hianareo, ary mba tsy handraisanareo ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary tsaroan’Andriamanitra ny helony’ (Apokalypsy 18:4, 5).” Selected Messages, boky 2, 118.