In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Ao amin’ny Isaia toko faha-valo amby roapolo, ireo “olona mpaniratsira izay manapaka” ao “Jerosalema” dia aseho ho ireo “mamoan’i Efraima”, ary ho “satroboninahitry ny fiavonavonana.” Ny “satroboninahitra” dia maneho fitarihana, ary ny “fiavonavonana” dia maneho toetra satanika.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Ny mamo dia ampitahaina amin’ilay sisa (“residue”) izay tonga ho “satroboninahitry” ny voninahitr’Andriamanitra, satria mandritra ny orana farany dia manorina ny “fanjakan’ny voninahiny” ny Tompo, araka ny naseho mialoha tamin’ny nanorenany ny “fanjakan’ny fahasoavana” teo amin’ny hazo fijaliana. Ny fanjakan’ny fahasoavana teo amin’ny hazo fijaliana dia tandindon’ny fanjakan’ny voninahitra amin’ny lalàn’ny Alahady. Ny orana farany dia nanomboka tamin’ny 9/11, rehefa nanomboka ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo ary ny fitsarana ny velona.

“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

“Hitako fa ny zavatra rehetra dia mibanjina amim-pahazotoana lehibe sy maninjitra ny eritreriny amin’ilay krizy mananontanona eo anoloany. Ny fahotan’ny Isiraely dia tsy maintsy entina hotsaraina mialoha. Ny fahotana rehetra dia tsy maintsy eken-keloka ao amin’ny fitoerana masina, dia handroso ny asa. Tsy maintsy atao ankehitriny izany. Ny sisa amin’ny andro fahoriana dia hiantso hoe: Andriamanitro ô, Andriamanitro ô, nahoana no nahafoinao Aho?”

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Ny orana fara dia ho tonga amin’izay madio—amin’izay rehetra dia handray izany izy tahaka ny tamin’ny taloha.”

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Rehefa mamoaka ny tanany ireo anjely efatra, dia hanorina ny fanjakany Kristy. Tsy misy handray ny ranonorana fara any aoriana afa-tsy izay manao izay rehetra azony atao. Hanampy antsika Kristy. Samy afaka ny handresy avokoa ny rehetra amin’ny fahasoavan’Andriamanitra, amin’ny alalan’ny ran’i Jesosy. Liana amin’ny asa ny lanitra rehetra. Liana ny anjely.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Ny rivotra efatra ao amin’ny Apokalypsy dia asehon’i Isaia koa ho toy ny rivotra mahery izay voatana nandritra ny andro nisian’ny rivotra avy any atsinanana, tahaka ireo rivotra efatry ny fifandirana ao amin’ny Apokalypsy izay tazonin’ireo anjely efatra tsy hivoaka. Ireo rivotra efatra dia faritan-dRahavavy White ho “soavaly tezitra mitady hiala” izay mitondra “fahafatesana sy fandringanana.” Ireo rivotra efatra dia avoaka tsikelikely, manomboka amin’ny 9/11, avy eo ampitomboina be amin’ny lalàn’ny Alahady, ary avy eo vahana tanteraka rehefa mifarana ny fotoam-pitsapana ho an’ny olombelona.

Released and Restrained

Navotsotra sy Nofehezina

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Ny trompetra fahafito, izay ihany koa no loza fahatelo, izay manambara ny fahatanterahan’ny zava-miafin’Andriamanitra, dia notsofina ara-paminaniana tamin’ny 9/11, raha navotsotra ny Silamo, ary avy eo noferana ara-paminaniana tamin’ny alalan’i George W. Bush taorian’ny 9/11. Ny renin’ny Silamo, dia i Hagara, renin’i Ismaela, izay tandindon’ny fameperana sy ny famotsorana. Navotsotr’i Saraha izy mba hiteraka amin’i Abrahama noho ny nataon’i Saraha; avy eo, noho ny fialonana, dia noferan’i Saraha izy, ka nahatonga an’i Hagara handositra, mandra-pameperan’ny anjely an’i Hagara tsy handositra intsony ka nilazany azy hiverina. Taorian’ny nahaterahan’i Isaka, dia nitohy ny fifandirana teo amin’i Hagara sy i Saraha mandra-pandroahan’i Abrahama ilay mpanompovavy, ka nametra fameperana hafa indray taminy.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Ny anjely efatra amin’ny finoana silamo dia navotsotra tamin’ny fiandohan’ilay faminaniana telo amby sivifolo sy telonjato taona ary dimy ambin’ny folo andro ao amin’ny Apokalypsy toko faha-sivy andininy faha-dimy ambin’ny folo, ary avy eo dia noferana indray tamin’ny 11 Aogositra 1840.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Ary nitsoka ny anjely fahenina, ary reko ny feo iray avy tamin’ny tandroka efatra amin’ny alitara volamena izay eo anatrehan’Andriamanitra, nanao tamin’ilay anjely fahenina izay nanana ny trompetra hoe: Vahao ireo anjely efatra izay voafatotra ao amin’ny ony lehibe Eofrata. Ary novahana ireo anjely efatra, izay efa voaomana ho amin’ny ora iray sy andro iray sy volana iray ary taona iray, mba hamono ny ampahatelon’ny olona. Apokalypsy 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Rehefa navotsotra hanafika tamin’ny 11 Septambra ny finoana silamo, izay loza fahatelo, dia nanomboka ny ady maneran-tany nataony amin’ny fampihorohoroana i George W. Bush ary nametraka fameperana tamin’ny finoana silamo. Ny filazana voalohany an’i Ismaela, tandindon’ny finoana silamo, dia manambara fa ny taranak’i Ismaela dia hanohitra ny olona rehetra, ary ny olona rehetra kosa hanohitra azy ireo.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Ary hoy ny anjelin’i Jehovah taminy: Indro, manan’anaka ianao ka hiteraka zazalahy, ary ny anarany hataonao hoe Isimaela; fa Jehovah efa nandre ny fahorianao. Ary izy ho lehilahy dia; ny tànany hanohitra ny olona rehetra, ary ny tànan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Ny finoana silamo no hery amin’ny faran’izao tontolo izao izay “ny tanan’ny olona rehetra” no hanohitra azy, ary ny finoana silamo kosa hanohitra ny olona rehetra, araka ny fahatanterahany tanteraka amin’izao andro izao. Ny asa manokana an’ny finoana silamo amin’ny maha-tandindon’ny faminaniana azy dia ny hampisy ady lehibe maneran-tany. Ity lohahevitra ity dia hamafisin’ny tantaran’i Elia sy Jaona Mpanao Batisa, ary aseho ho “ny fahatezeran’ny firenena” ao amin’ny bokin’ny Apokalypsy.

“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“‘Ny fiandohan’izany fotoan-tsarotra izany,’ izay resahina eto, dia tsy manondro ny fotoana hanombohan’ny loza hovaliana, fa fotoana fohy mialoha indrindra ny handrotsahana azy, raha mbola ao amin’ny fitoerana masina Kristy. Amin’izany fotoana izany, raha eo am-pifaranana ny asam-pamonjena, dia hisy fahoriana hihatra amin’ny tany, ary ho tezitra ny firenena, nefa hotazonina tsy hihoatra ka tsy hahasakana ny asan’ny anjely fahatelo. Amin’izany fotoana izany no hahatongavan’ny ‘orana aoriana,’ na famelombelomana avy eo anatrehan’ny Tompo, hanome hery ny feo mahery an’ilay anjely fahatelo, sy hanomana ny olona masina hahajoro amin’ny fotoana handrotsahana ny loza fito farany.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Amin’ireo “andro” izay ilana ny ranon’orana farany, Kristy no manangana ny fanjakan’ny voninahiny araka ny aseho ao amin’ny bokin’i Daniela.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

Ary amin’ny andron’ireo mpanjaka ireo no hanorenan’Andriamanitry ny lanitra fanjakana iray izay tsy ho levona mandrakizay; ary ny fanjakana dia tsy havela ho an’olona hafa, fa hanorotoro sy handringana ireo fanjakana rehetra ireo izy, ary haharitra mandrakizay. Daniela 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Amin’ny “andro” hanorenan’i Kristy ny fanjakan’ny voninahiny, ireo izay “satroboninahitry” ny voninahiny, izay an’i Kristy, dia ampitahaina amin’ireo mpimamo mitondra ny “satroboninahitry” ny fireharehana. Ny “fahitana” ao amin’i Habakoka, izay tokony hosoratana sy hazavaina mazava eo ambonin’ny “takela-bato”, dia maneho amin’ny fomba mazava ny fijoroana ho vavolombelona ara-tantara momba ireo fahamarinana fototra iorenan’ny Advantisma. Ao amin’ny fijoroana ho vavolombelon’i Habakoka, ireo sokajy roa ao amin’i Joela, dia ny “fireharehana” na ny “voninahitra”, no aseho ho sokajy izay—hamarinina amin’ny finoana, na izay—hasandratra amin’ny fireharehana. Ny andininy fahaefatra ao amin’ny toko faharoa dia miresaka ireo sokajy roa ireo, ary mifanaraka amin’ilay fanoharana malaza momba ny Fariseo sy ny Poblikana izany. Nody tany an-tranony efa nohamarinina ny Poblikana, ary ny “fanahin’ny” Fariseo dia “tsy mahitsy”, satria “nasandratra” izany.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Indro, ny fanahiny izay misandratra dia tsy mahitsy ao aminy; fa ny marina ho velona amin’ny finoany. Habakoka 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Ao amin’ny andininy manaraka dia ambaran’i Habakoka ho mamo ilay sokajin’olona izay miavonavona ny fony, ka ampifandraisiny amin’ny “avonavona” ireo mamo resahin’i Isaia sy i Habakoka.

Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

Eny tokoa, satria mandika lalàna amin’ny alalan’ny divay izy, dia lehilahy mpiavonavona izy ka tsy mitoetra ao an-tranony; manitatra ny faniriany tahaka ny Sheola izy, ary tahaka ny fahafatesana, ka tsy mety voky; fa manangona ny firenena rehetra ho eo aminy izy, ary mamory ny vahoaka rehetra ho azy. Habakoka 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Tsara hotsarovana fa ireo andininy ao amin’i Habakoka ireo dia tsy vitan’ny hoe tanteraka tao amin’ny tantaran’ny Millerita ihany, fa ny fahatanterahany koa dia lohahevitra noresahin’i Ellen White sy ireo mpisava lalana voalohan’ny Advantisma matetika. Ireo izay nohamarinina tamin’ilay finoana aseho ao amin’ny andininy fahefatra ao amin’ny tantaran’ny Millerita dia ireo izay niaritra ny krizin’ny fahadisoam-panantenana voalohany, izay nanamarika ny fotoan’ny fiandrasana sy ny fahatongavan’ny hafatry ny anjely faharoa izay nanambara ny fahalavoan’i Babylona. Takatry ny Millerita tao anatin’izany tantaram-pitsapana izany fa ny vahoakan’ny fanekena teo aloha, izay Protestanta ara-tantara, dia efa tonga zanakavavin’i Babylona. Ireo Protestanta ireo dia Protestanta asehon’ny fiangonan’i Sardisy, izay maneho vahoakan’ny fanekena; fa nanana “anarana” izy ireo, tandindon’ny toetra sy ny fifandraisan’ny fanekena, nefa maty izy.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

Ary soraty ho amin’ny anjelin’ny fiangonana any Sardisy hoe: Izao no lazain’izay manana ny Fanahy fito an’Andriamanitra sy ny kintana fito: Fantatro ny asanao, fa manana anarana ho velona ianao, nefa maty. Apokalypsy 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Tamin’ny fizotry ny fitsapana tamin’ny 1844 izay nanomboka tamin’ny 19 Aprily ary avy eo nifarana tamin’ny 22 Oktobra—ireo izay tsy nahazaka ny fizotry ny fitsapana dia nasandratry ny fireharehana; ary raha vakintsika fotsiny ny andininy manaraka ny andininy fahadimy, dia aseho ao ny toetra mampiavaka ny fireharehan’olombelona amin’ny alalan’ny fanoharana ny fieboeboan’ny fahefana papaly sy ny fanandratantena. Mifarana amin’ny andininy faha-roapolo izany, izay anambarana hoe: ao amin’ny tempoliny masina Jehovah; aoka hangina eo anatrehany ny tany rehetra.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Fa Jehovah dia ao amin’ny tempoliny masina; aoka hangina eo anatrehany ny tany rehetra. Habakoka 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Ny andininy faharoa ao amin’ny Habakoka toko faharoa dia manondro ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844, ary mifarana amin’ny andininy faha-roapolo ilay toko, izay manamarika mazava ny 22 Oktobra 1844, fony ny Tompo tonga tampoka tao amin’ny tempoliny.

Four Comings on October 22, 1844 (line upon line)

Avy In-efatra tamin’ny 22 Oktobra 1844 (tsipika mifanindran-dalana)

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Ny fahatongavan’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny fitoerana masina indrindra, ho fanadiovana ny fitoerana masina, araka izay aseho ao amin’ny Daniela 8:14; ny fahatongavan’ny Zanak’olona ho eo amin’ny Fahagola anie, araka izay ambara ao amin’ny Daniela 7:13; ary ny fahatongavan’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia famaritana ny tranga iray ihany; ary izany koa no asehon’ny fahatongavan’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ireo virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Andininy fahatelo sy fahefatra dia mamantatra ireo sokajy roa izay vokarina ao anatin’ilay fizotry ny fitsapana ao amin’ny andininy faharoa ka hatramin’ny andininy faha-roapolo, dia ilay fizotry ny fitsapana nanomboka ny 19 Aprily 1844 ka hatramin’ny 22 Oktobra 1844. Ny andininy fahefatra ka hatramin’ny fahasivy ambin’ny folo dia miresaka ny fahefan’ny papa, afa-tsy ny andininy faha-efatra ambin’ny folo, izay miresaka ny tantara manaraka ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo tamin’ny 9/11.

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

Fa ho feno ny fahalalana ny voninahitr’i Jehovah ny tany, tahaka ny anaronan’ny rano ny ranomasina. Habakoka 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Tao amin’ny fizotry ny fizahan-toetra mifandraika amin’ny anjely faharoa ao amin’ny tantaran’ny Millerita dia nipoitra ny sokajin’olona roa mpivavaka, ary taorian’izany dia naseho mazava tamin’ny fotoan-tsarotra tamin’ny 22 Oktobra 1844. Ny toetran’ny ratsy fanahy ao amin’ilay andininy dia ny toetran’ny fahefana papaly; ary tamin’izany vanim-potoanan’ny fizahan-toetra izany, ireo Millerita mahatoky dia tonga nitory, araka ny hafatry ny anjely faharoa, fa ny fiangonana Protestanta dia efa tonga zanakavavin’i Roma noho ny fandavany ny hafatra Millerita. Ny fifanandrinana izay niseho teo anelanelan’ny fiandohana tamin’ny 19 Aprily sy ny fiafarana tamin’ny 22 Oktobra no sehatra isehoan’ny toetra: na ho toy ny mpisotro amim-pireharehana ny divain’i Babylona tahaka an’i Belsazara, na ho toy ny olona iray izay, tahaka an’i Daniela teo anatrehan’i Belsazara, dia nohamarinina tamin’ny finoany. Ao amin’izany fifanandrinana izany no isehoan’ilay tantara lehibe izay manaitra izao tontolo izao ho amin’ireo zava-misy mandrakizay mifandray amin’ny hafatry ny anjely fahatelo. Ny sehatra iorenan’ny mamo mifanohitra amin’ny nohamarinina dia apetraka ao anatin’ny tontolon-kevitry ny adihevitra mikasika ny fomba anazavan’izao tontolo izao ireo raharaha, “Fa ho feno ny fahalalana ny voninahitry Jehovah ny tany, tahaka ny anaronan’ny rano ny ranomasina.” Nanomboka tamin’ny 9/11 izany fanazavana izany.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Tamin’ny famaranana ny tantara aseho ao amin’ny Habakoka toko faharoa, dia tonga tampoka tao amin’ny tempoliny ny Tompo tamin’ny 22 Oktobra 1844. Nanao izany Izy ho fahatanterahan’ny faminaniana izay napetrany amin’ny maha-Palmoni Azy ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela valo.

Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Tamin’ny andro fahafolon’ny volana fahafito amin’ny kalandrie ara-Baiboly, izay tamin’ny taona 1844 dia nifanojo tamin’ny andro faharoa amby roapolon’ny volana fahafolo, dia tanteraka ny Habakoka 2:20, ary ny isa an’ohatra hoe “220” dia hita ao amin’ny ‘toko sy andininy’ izay manondro fiovam-potoam-pitantanana eo amin’ny asan’i Kristy ao amin’ny fitoerana masina any an-danitra. Toetra ara-paminaniana iray mampiavaka ny iray hetsy sy efatra alina sy efatra arivo dia izao: izy ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ny fanarahana an’i Kristy dia midika hoe manaraka Azy ao amin’ny Teniny.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Ao amin’ny Teniny, ny isa “220” dia maneho ara-panoharana ny fitambaran’ny maha-Andriamanitra sy ny maha-olona, ary ny asa indrindra izay natombok’i Kristy tamin’izany daty izany dia ny asa fampiraisana ny maha-Andriamanitra Azy amin’ny maha-olona. Tamin’ny taona 1844, tamin’ny andro faharoa amby roapolo amin’ny volana fahafolo, na ara-panoharana hoe roa amby roapolo avo folo mitovy amin’ny “220” (22 X 10 = 220), na azo lazaina koa hoe tamin’ilay daty izay mitovy ara-panoharana amin’ny “220” mihitsy, dia tanteraka ny Habakoka “2:20” raha nifindra avy tao amin’ny fitoerana masina ho ao amin’ny fitoerana masina indrindra Kristy mba hanomboka ny fitsarana famotopotorana.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

I Palmoni, ilay Isa Mahagaga, dia mijoro ao anatin’ilay “fanontaniana sy valiny” izay andry fototra iorenan’ny Advantisma, ary ny ankamaroan’ny Advantista dia tsy mahafantatra tanteraka izany fahamarinana izany.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

Ny Soratra Masina izay, mihoatra noho ny hafa rehetra, no sady fototra no andry afovoan’ny finoana Advantista dia ilay fanambarana hoe: “Hatrizay amin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina.” [Daniela 8:14.] Ilay Hery Mifanandrina Lehibe, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Ny toko fahavalo amin’ny bokin’i Daniela, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo, dia maneho fanontaniana iray ao amin’ny andininy faha-telo ambin’ny folo izay arahina valiny ao amin’ny andininy faha-efatra ambin’ny folo. Ny teny hebreo hoe Palmoni dia adika hoe “ilay olo-masina anankiray” ao amin’ny andininy faha-telo ambin’ny folo, ary io anarana manokana an’i Kristy io dia midika hoe Ilay Mpanisa Mahagaga na Ilay Mpanisa ny Zava-miafina.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Rehefa lazain’i Ellen White fa ny andininy faha-efatra ambin’ny folo no andry afovoany sy fototry ny Advantisma, dia apetrany eo amin’ny fanontaniana sy valin’ireo andininy roa ireo ny fanamafisana avy amin’Andriamanitra, ka mitaky izany fa i Kristy, amin’ny maha-Mpanisa Mahagaga Azy, no tsy maintsy ho teboka fototra ianteherana indrindra. Imbetsaka i Rahavavy White no nanamafy ny maha-zava-dehibe ny fijerena an’i Kristy ho fahamarinana ivon’ny andalan-teny rehetra, ary ao amin’ny andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo dia misy fisehoana mivantana an’i Kristy—“io olo-masina anankiray io,”—izay Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Rehefa nolavin’ny Advantisma tamin’ny taona 1863 ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo, dia nanakimpy ny masony tamin’i Palmoni izy, fa ny rafitra ara-paminaniana ao amin’ilay fanontaniana sy valiny dia miorina eo amin’ny fifandraisan’ny “impito” an’i Mosesy sy ny “roa arivo sy telon-jato andro” an’i Daniela. Ny “impito” an’i Mosesy”, na roa arivo sy diman-jato amby roapolo taona, sy ny “roa arivo sy telon-jato hariva sy maraina” an’i Daniela, na roa arivo sy telon-jato taona, dia fifandraisana ara-paminaniana izay voaorina amin’ny fotoana, izay asehon’ny isa; ary ilay Mpandrefy Mahagaga dia eo afovoan’ilay fanontaniana sy valiny mihitsy, izay andry foiben’ny Advantisma. Ireo izay mety efa namaky ny asa soratr’i Josephus dia angamba mahatsiaro ny fandresen-dahatra ara-lojika nataony, izay nampahafantarany zavatra roa manokana noforonin’Andriamanitra. Ny iray dia ny teny hebreo ary ny iray hafa dia ny fotoana azo refesina, izay mitaky matematika kosa.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Angininy faha-telo ambin’ny folo dia manontany hoe: “Mandra-pahoviana?” Tsy manontany hoe: “Rahoviana?” io andininy io, fa manontany hoe: “Mandra-pahoviana?” Raha ny fanontaniana dia mikasika faharetana (mandra-pahoviana?) na raha ny fanontaniana dia mikasika teboka iray amin’ny fotoana (rahoviana?) dia zava-dehibe indrindra amin’ny fahatakarana marina. Ny valin’ilay fanontaniana ao amin’ny andininy faha-efatra ambin’ny folo dia mety manondro teboka iray amin’ny fotoana, na fe-potoana iray, ary angamba izy roa tonta koa; kanefa na inona na inona valiny dia tsy maintsy apetraka ao anatin’ny tontolon-kevitry ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo izany. Mba hizarana tsara ny teny, na hoe mba hahatakatra tsara ny valin’ny andininy faha-efatra ambin’ny folo, dia ilaina ny fahatakarana marina ny tontolon-kevitry ny fanontaniana. “Rahoviana” ve sa “mandra-pahoviana?”

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Ny mpimamo ao Efraima dia mampianatra amin’ny fomba manjavozavo fa ny andininy faha-efatra ambin’ny folo dia manondro fotoana iray voafaritra, izay lazainy ho 22 Oktobra 1844; ary rehefa manao izany izy, dia mety tokoa ny manondro ilay andalan-teny vao notanisaintsika avy ao amin’ny The Great Controversy, nefa ny Tenin’Andriamanitra tsy miova na oviana na oviana ary tsy mba diso velively. Ny fanontaniana hoe: “mandra-pahoviana” dia manondro faharetana, fa tsy fotoana iray voafaritra. Ny 22 Oktobra 1844 no nanomboka ny vanim-potoanan’ny fitsarana famotopotorana, ary ny fahamarinana mifandray amin’izany asa izany no maneho ny filazantsara mandrakizay, sady manan-danja lavitra noho ny daty nanombohany fotsiny ihany.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Mazava ny fitsipi-pitenenana hebreo, ary io heviny mitovy tanteraka io no nadika tao amin’ny King James Version. Tsy ny fitsipi-pitenenana ihany no mametraka mazava ny fanontaniana ao anatin’ny tontolon’ny faharetan’ny fotoana, fa ny fanontaniana hoe “mandra-pahoviana” koa dia tandindon’ny faminaniana ara-Baiboly. Azo aseho amin’ny alalan’ny vavolombelona maro fa ny fanontaniana hoe “mandra-pahoviana”, amin’ny maha-tandindona azy, dia maneho ny tantaran’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Hodinihintsika aloha ny tandindon’ny hoe “mandra-pahoviana” alohan’ny hiverenantsika amin’i Palmoni sy Joela.

How Long? Isaiah Six

Hatraiza ny Hafiriana? Isaia Enina

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Ao amin’ny Isaia toko faha-enina andininy faha-telo, ny anjely dia manambara fa ny tany dia feno ny voninahitr’Andriamanitra.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Ary nifampiantso izy ka nanao hoe: Masina, masina, masina, Jehovah Tompon’ny maro; henika ny voninahiny ny tany rehetra. Isaia 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

I Sister White dia mampifandray ny fidinan’ilay anjely ao amin’ny Apokalypsy fahavalo ambin’ny folo amin’ireo anjely ao amin’ny andininy faha-telo.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

“Raha [ireo anjely] mahita mialoha ny ho avy, amin’ny fotoana izay hahafeno ny tany rehetra ny voninahiny, dia mifamaly akon-kira avy amin’ny iray ho amin’ny iray ny hiram-pandresena fiderana amin’ny feo mirindra hoe: ‘Masina, masina, masina, Jehovah Tompon’ny maro.’” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Isaia dia eo amin’ny 9/11, ary manontany izy hoe: “Mandra-pahoviana” no tsy maintsy hanolorany ny hafatry ny 9/11 amin’ny vahoaka Laodikiana izay tsy maniry hahita na handre. Ambara aminy fa tsy maintsy maharitra izy mandra-pandravan’ny tanàna, ary ny fandravana ny tanàna, izay manomboka amin’ny lalàna Alahady rehefa arahina faharavana nasionaly ny fihemorana nasionaly amin’ny finoana.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Dia hoy aho hoe: Tompo ô, mandra-pahoviana? Ary hoy Izy namaly: Mandra-paharavan’ny tanàna ka tsy hisy mponina, sy ny trano ka tsy hisy olona, ary ny tany ho lao indrindra; ary Jehovah hampanalavitra ny olona, ka ho lehibe ny fandaozana eo afovoan’ny tany. Kanefa mbola hisy ampahafolony ao aminy, ary hiverina izany, nefa ho levona; tahaka ny hazo teil sy tahaka ny ôka, izay mbola misy votoatiny ao anatiny, raha manintsana raviny izy; dia toy izany koa ny taranaka masina no ho votoatin’izany. Isaia 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Tamin’ny 9/11, raha nohazavain’ny voninahitr’Andriamanitra ny tany, dia nohosorana i Isaia hitondra ny hafatry ny ranonorana farany, ary manontany izy hoe: “Mandra-pahoviana” no tsy maintsy hanolorany ny hafatry ny 9/11 amin’ny olona izay matavy fo? Ny valiny dia hoe: “Mandra-”pahatongan’ny lalàna alahady, rehefa hisy “fahafoizana lehibe eo afovoan’ny tany.” Io “fahafoizana lehibe” io dia tanterahin’ny Advantisma Laodikia, izay asehon’i Isaia ao amin’ny toko faharoa amby roapolo ho Sebna.

Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

Indro, ny Tompo hitondra anao ho babo amin-kery lehibe, ary tsy isalasalana fa hosaronany ianao. Eny, hahodiny mafy ianao ka hatsipiny tahaka ny baolina ho any amin’ny tany malalaka; any no hahafatesanao, ary any ny kalesin’ny voninahitrao no ho fahafaham-barakan’ny tranon’ny tomponao. Ary handroaka anao hiala amin’ny fitoeranao Aho, ary hotsongoiny hiala amin’ny toerana maha-ambony anao ianao. Isaia 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Ny Advantista Laodiseana dia hahafoy ny fahamarinana amin’ny lalàn’ny Alahady, ary eo izy no “ho lavon-javatra”, araka ny aseho ao amin’ny Daniela toko faha-iraika ambin’ny folo andininy faha-iraika amby efapolo.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Hiditra ao amin’ny tany be voninahitra koa izy, ary firenena maro no ho ringana; nefa ireto kosa no ho afa-mandositra amin’ny tanany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona. Daniela 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Rehefa manontany hoe “mandra-pahoviana” i Isaia, dia ilazana izy mba hampita ny hafatra amin’ny Advantisma hatrany amin’ny lalàna alahady, amin’izay fotoana izay no “haroatsaka” ny “maro” ao amin’i Daniela toko fahiraika ambin’ny folo andininy faha-iraika amby efapolo, rehefa mahafoy ny Sabata sy Andriamanitra izy ireo. Amin’izany dia haloan’ny vavan’ny Tompo hivoaka izy, araka izay aseho ao amin’ny bokin’ny Apokalypsy, izay ihaonan’ny bokin’ny Baiboly rehetra sy iafarany, ary izay isehoan’i Isaia roa amby roapolo, i Sebna, ho “atsipy mafy” “tahaka ny baolina any amin’ny tany malalaka”, satria “esorina” “lavitra” izy ireo.

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Amin’izany vanim-potoana izany, ny sisa, aseho ho “ampahafolo” (izay ampahafolon-karena), dia “hiverina”; ary ao amin’ilay andalan-teny izy ireo dia oharina amin’ny hazo izay manana “votoatiny” mijanona rehefa mihintsana ny raviny. Ny “ravina” dia maneho fanambaràm-pinoana araka ny tandindona ara-paminaniana. Rehefa tonga eo amin’ny lalàna alahady ny Advantisma ka manaiky ny andro voalohany amin’ny herinandro ho solon’ny Sabatan’Andriamanitra, dia hariany ny ravin’ny “fanambaràm-pinoany”, ary tsy hitonona ho mitana ny Sabatan’Andriamanitra amin’ny andro fahafito intsony.

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

Ny fanozonana ny aviavy dia fanoharana naseho tamin’ny asa. Ilay hazo tsy mamoa, izay naneho ampahibemaso ny raviny feno fiangarana teo anatrehan’i Kristy mihitsy, dia tandindon’ny firenena Jiosy. Ny Mpamonjy dia naniry hampiharihary amin’ny mpianany ny antony sy ny fahamarinan’ny faharinganan’i Isiraely. Noho izany antony izany dia nomeny toetra ara-pitondran-tena ilay hazo, ka nataony mpanambara ny fahamarinana avy amin’Andriamanitra. Ny Jiosy dia niseho ho voatokana sy miavaka tamin’ny firenena rehetra, nilaza fa mahatoky amin’Andriamanitra. Efa notiaviny sy notsongoiny manokana izy ireo, ary nilaza ho manana fahamarinana mihoatra noho ny vahoaka rehetra. Kanefa dia simba noho ny fitiavana izao tontolo izao sy ny fitiavam-bola izy. Nirehareha tamin’ny fahalalany izy, nefa tsy nahalala ny fitakian’Andriamanitra, sady feno fihatsarambelatsihy. Tahaka ilay hazo tsy mamoa, dia naninjitra ny rantsany feno fiangarana ho any ambony izy, nahavokatra endrika, sady tsara jerena, nefa “ravina ihany no azony nateraka.” Ny fivavahana jiosy, miaraka amin’ny tempoliny kanto, ny alitarany masina, ny mpisorona mitondra satro-boninahitra, ary ny fombafombany manaitra, dia tena tsara tokoa raha ny endrika ivelany no jerena, kanefa tsy tao ny fanetren-tena sy ny fitiavana ary ny fanaovan-tsoa.

“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

“Ny hazo rehetra tao amin’ny saha aviavy dia tsy nanam-bokatra; nefa ireo hazo tsy nisy raviny dia tsy nampisy fanantenana, ary tsy niteraka fahadisoam-panantenana. Ireo hazo ireo no nanehoana ny Jentilisa. Izy ireo dia tena tsy nanana toe-panahy araka an’Andriamanitra tahaka ny Jiosy koa; kanefa tsy nilaza ho manompo an’Andriamanitra izy. Tsy nanao fitakiana mirehareha ho amin’ny fahatsarana izy. Jamba tamin’ny asa sy ny lalàn’Andriamanitra izy. Ho azy ireo dia mbola tsy tonga ny fotoan’ny aviavy. Mbola niandry andro iray izay hitondra fahazavana sy fanantenana ho azy izy. Ny Jiosy kosa, izay nandray fitahiana lehibe kokoa avy tamin’Andriamanitra, dia natao tompon’andraikitra noho ny fanararaotany ireny fanomezana ireny. Ny tombontsoa izay nireharehany dia vao mainka nampitombo ny helony.” Ilay Fitiavan’i Jesosy. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Amin’ny lalàn’ny Alahady, dia levona ny filazan’ny Advantisma Laodiseana ho vahoakan’ny faneken’Andriamanitra, satria ekeny ny mariky ny fanekena amin’ny fahafatesana ary laviny ny tombo-kasen’ny fanekena amin’ny fiainana. Avy eo dia ariany ny ravin’ny filazany, ka izay aseho eo anoloana dia sisa tavela iray asehon’i Isaia, izay tamin’ny 9/11 dia “niverina” ho amin’ny lalan-drazana taloha, avy eo nampietrena ho amin’ny vovoka raha nahatsapa izy ireo (Isaia) ny fahalotoan’ny fanandramany, ary taorian’izany dia nodiovina tamin’ny vainafo nalaina teo amin’ny alitara. Sister White dia mampahafantatra antsika fa ny vainafo avy eo amin’ny alitara dia maneho fanadiovana, kanefa ny fanadiovana dia izay tanterahin’ny fikasihan’ny vainafo ny molotr’i Isaia ihany.

“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

“Ny vainafo velona dia tandindon’ny fanadiovana. Raha mikasika ny molotra izy, dia tsy hisy teny maloto hivoaka avy aminy. Ny vainafo velona koa dia tandindon’ny herin’ny ezaka ataon’ny mpanompon’ny Tompo.” Review and Herald, 16 Oktobra 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

Ny “arina” avy eo ambonin’ny alitara izay ariana etỳ an-tany amin’ny andro farany dia ilay arina ariana etỳ an-tany rehefa voasokatra ny tombo-kase fahafito sy farany ao amin’ny andininy dimy voalohany amin’ny Apokalypsy toko faha-valo. Isaia, ary noho izany koa ny iray hetsy sy efatra amby efatra alina, dia diovina amin’ny alalan’ny arina mikasika ny molony, kanefa hafatra izany “arina” izany. Mikasika ny molony izany rehefa raisiny avy eo an-tanan’ilay anjely ny boky ka haniny.

Sanctify them through thy truth: thy word is truth. John 17:17.

Hamasino amin’ny fahamarinanao izy; ny teninao no fahamarinana. Jaona 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Ireo izay “miverina” ka tonga sisa (ambiny) dia aseho ho ireo hazo ôka sy hazo teala; ary tahaka ny nanaovan’i Kristy hoe “nampitafy ny hazo toetra ara-pitondrantena ka nanao azy ho mpanazava ny fahamarinana avy amin’Andriamanitra,” ny hazon’i Isaia koa dia manana izany “toetra ara-pitondrantena” izany ao anatiny, araka izay asehon’ny “fototra” ao aminy. Ny fototra dia mitoetra ao amin’ireo hazo, na dia esorina aza ireo izay ravin’ny fanekem-pinoana ivelany ihany. Ny “voa masina” no “fototra,” ary Kristy no “voa masina” ao amin’ny faminaniana. Ireo hazo izay aseho ho ny sisa, ary asehon’i Isaia tenany ao amin’ny toko fahenina, dia maneho olona, ka noho izany dia maha-olombelona; ary ny voa masina kosa dia maneho ny maha-Andriamanitra. Koa noho izany, Isaia toko fahenina dia manondro ny fanadiovana ny Advantisma hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ary ny antsipiriany izay ampidirin’i Isaia ao anatin’izany tantara ara-paminaniana izany dia samy asehon’ny fanontaniany hoe “mandra-pahoviana”. Ho an’i Isaia, ny valin’ny hoe “mandra-pahoviana” dia hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady.

How Long? 1840–1844

Hafiriana ny Ela? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

Ny 11 Aogositra 1840 dia naneho mialoha ny 9/11, ary tao anatin’ny tantara ara-paminaniana nanomboka ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844 no nitrangan’ny ady tao an-Tendrombohitra Karmela teo amin’i Elia sy ny mpaminanin’i Jezebela. Tamin’ny farany dia naseho ho mpaminany sandoka ireo mpaminanin’i Bala ka novonoin’i Elia, kanefa teo amin’ny fiandohan’ilay fifanandrinana indrindra dia nametraka ity fanontaniana ity i Elia: “mandra-pahoviana” no hiainganareo eo anelanelan’ny hevitra roa?

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

Dia nankeo amin’ny vahoaka rehetra Elia ka nanao hoe: Mandra-pahoviana no hiaretanareo mikoy sy miambakavaka eo anelanelan’ny hevitra roa? Raha Jehovah no Andriamanitra, dia manaraha Azy; fa raha Bala kosa, dia manaraha azy. Ary tsy namaly azy akory ny vahoaka. Dia hoy Elia tamin’ny vahoaka: Izaho, dia izaho irery ihany, no sisa mpaminanin’i Jehovah; fa ny mpaminanin’i Bala kosa dia efa-jato sy dimam-polo lahy. 1 Mpanjaka 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

I Elia dia eo amin’ny 11 Aogositra 1840, manontany io taranaka io raha marina ny hafatry ny Millerita sa diso izany. Hafatra iray hafa ho an’i Laodikia izany, tahaka ny Isaia toko fahenina.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Olona an’arivony no voatarika handray ny fahamarinana notorin’i William Miller, ary mpanompon’Andriamanitra no natsangana tamin’ny fanahy sy ny herin’i Elia mba hanambara ny hafatra. Tahaka an’i Jaona, ilay mpialoha làlan’i Jesosy, ireo izay nitory izany hafatra manetriketrika izany dia nahatsapa ho voatery hametraka ny famaky eo amin’ny fakan’ny hazo ka hiantso ny olona hamoa voa mendrika ny fibebahana. Ny fijoroany ho vavolombelona dia natao hanaitra sy hisy fiantraikany mahery amin’ny fiangonana ary hampiseho ny tena toetrany. Ary raha nanakoako ilay fampitandremana manetriketrika handositra ny fahatezerana ho avy, maro tamin’ireo izay niray tamin’ny fiangonana no nandray ilay hafatra manasitrana; hitany ny fialany an-dalana, ka tamin’ny ranomason’ny fibebahana mangidy sy ny fijalian’ny fanahy lalina no nanetre-tena teo anatrehan’Andriamanitra izy. Ary raha nitoetra teo aminy ny Fanahin’Andriamanitra, dia nanampy tamin’ny fanandratana ilay antso izy hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Tao amin’ny tantaram-pitsapana nanomboka tamin’ny 1840 ka hatramin’ny 1844, ny Protestanta izay nandà ny hafatr’i Elia dia tonga zanakavavin’i Roma ka nanolotra ny lamban’akanjon’ny Protestantisma ho an’ny Adventisma Millerita. Miaraka amin’i Isaia sy Elia, dia manana vavolombelona roa isika izay manamarina ny zava-misy fa ny fanontaniana hoe “mandra-pahoviana” dia tandindon’ny tantara izay manomboka amin’ny 9/11 ary mifarana amin’ny lalàna Alahady. Ao amin’ny tantara Millerita, ny 11 Aogositra 1840 dia mifanandrify amin’ny 9/11, ary ny 22 Oktobra 1844 dia mifanandrify amin’ny lalàna Alahady. Rehefa nidina avy tany an-danitra ny afo ka nandany ny fanatitr’i Elia, dia nohazavain’ny fanatitra avokoa ireo vato roa ambin’ny folo, ka izany no nanamarika ny iray hetsy sy efatra arivo amby efatra alina ho famantarana aseho ho vato voazava. Avy eo dia novonoin’i Elia ireo mpaminany sandoka, tahaka ny namonoana an’i Etazonia, ilay mpaminany sandoka, amin’ny maha-fanjakana fahenina azy amin’ny lalàna Alahady.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Isaia toko fahenina dia manasongadina fomba fizahan-toetra sy fanadiovana ary fanamasinana eo anivon’ny olon’Andriamanitra hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Elia dia miresaka ny toe-tsaina Laodikean’ny olon’Andriamanitra, nefa koa manome porofo mampiavaka ny mpaminany marina sy ny mpaminany sandoka, ary vokatr’izany ny hafatra marina na hafatra sandoka. Koa manomboka amin’ny 11 Aogositra 1840 ary mifarana amin’ny 22 Oktobra 1844, dia nisy fizahan-toetra ara-paminaniana nentina tamin’ny Protestanta tamin’ny vanim-potoanan’i Sardisy; ary tahaka ny namokaran’ny afo teo an-tendrombohitra Karmela fisarahana ho sokajy roa, dia niseho ho sokajy roa koa ny olona tamin’ny 1844. Ny sokajy iray tao amin’izany fizahan-toetra izany dia ilay vahoakan’ny fanekena izay “ho taloha tsy ho ela intsony”, ary ny sokajy iray hafa dia ny Advantisma Millerita izay hidiran’Andriamanitra amin’ny fanekena amin’ny 22 Oktobra 1844. Ny vanim-potoanan’ny fizahan-toetra sy ny fisarahana dia ny tantaran’ny tanim-boaloboka, satria naseho ho ilay mpaminany marina ny Advantisma Millerita tamin’io fotoana io ihany izay nanombohan’ny Protestantisma Sardiana nanatanteraka ny anjara asany amin’ny maha-Protestantisma nihemotra tamim-pivadiham-pinoana azy. Tahaka ny nampiharihariana ireo mpaminanin’i Bala ho sandoka, dia toy izany koa no nampiharihariana ilay vahoakan’ny fanekena teo aloha, ary avy eo dia nofaritan’ny Millerita ho zanakavavin’i Roma izy. Ny tantaran’ny Tendrombohitra Karmela, ary koa ny fahatanterahan’izany tantara izany tamin’ny andron’ny Millerita, dia manome vavolombelona faharoa ho an’ny Isaia toko fahenina fa ny fanontaniana hoe: “mandra-pahoviana” dia tandindon’ny fe-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady.

“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

“‘Ry Tompo Andriamanitry ny Abrahama sy Isaka ary ny Isiraely,’ hoy ny fitalahoan’ilay mpaminany, ‘aoka ho fantatra anio fa Hianao no Andriamanitra ao amin’ny Isiraely, ary izaho no mpanomponao, sady noho ny teninao no nanaovako izao zavatra rehetra izao. Valio aho, Tompo ô, valio aho, mba ho fantatr’ity firenena ity fa Hianao no Jehovah Andriamanitra, ary Hianao no nampiverina indray ny fony ho aminao.’”

“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

“Mangina iray, mavesatra amin’ny fahamatorany manetriketrika, no manenika ny rehetra. Mangovitra amin’ny tahotra ireo mpisoron’i Bala. Fantany ny helony, ka miandry famaizana haingana izy.”

“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

“Vao tsy tapitra akory ny vavak’i Elia, dia nidina avy tany an-danitra teo ambonin’ilay alitara efa naorina ny lelafo, tahaka ny famirapiratan’ny tselatra mamirapiratra, ka nandany ny fanatitra, nitelina ny rano tao anaty hady, ary nandany hatramin’ny vaton’ny alitara aza. Ny famirapiratan’ilay afo dia nanazava ny tendrombohitra sady nampanjambena ny mason’ny vahoaka maro. Tany amin’ny lohasaha ambany, izay nijeren’ny maro tamin-tebiteby sy fiahiahiana ny fihetsik’ireo tany ambony, dia hita mazava tsara ny fidinan’ny afo, ka gaga avokoa izy rehetra tamin’izany fahitana izany. Mitovy amin’ilay andry afo izay nampisaraka ny zanak’Isiraely tamin’ny tafik’i Egypta teo amin’ny Ranomasina Mena izany.”

“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

“Ny vahoaka teo an-tendrombohitra dia miankohoka amim-pahatahorana lalina eo anatrehan’ilay Andriamanitra tsy hita maso. Tsy sahiny ny mbola mijery hatrany ilay afo nalefa avy any an-danitra. Matahotra izy sao dia ho levona izy tenany; ary, voaheloky ny adidiny hanaiky ny Andriamanitr’i Elia ho Andriamanitry ny razany, Izay tokony hankatoaviny, dia miara-mihiaka toy ny feo iray hoe: ‘Jehovah, Izy no Andriamanitra; Jehovah, Izy no Andriamanitra.’ Amin’ny fahazavana manaitra indrindra no anakoakoan’izany hiaka izany manerana ny tendrombohitra ka miverimberina any amin’ny lemaka eo ambany. Farany dia mifoha i Isiraely, tsy voafitaka intsony, mibebaka. Farany dia hitan’ny vahoaka ny halehiben’ny nanalany baràka an’Andriamanitra. Ny toetran’ny fanompoana an’i Bala, raha oharina amin’ny fanompoam-pivavahana ara-drariny takin’ilay Andriamanitra marina, dia miharihary tanteraka. Eken’ny vahoaka ny fahamarinana sy ny famindram-pon’Andriamanitra tamin’ny nitazonany ny ando sy ny ranonorana mandra-pahatonga azy hiaiky ny Anarany. Vonona izy ankehitriny hanaiky fa ny Andriamanitr’i Elia dia ambonin’ny sampy rehetra.” Mpaminany sy Mpanjaka, 153.

How Long? Moses

Mandra-pahoviana? Mosesy

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Ny fotoana voalohany isehoan’ilay fanontaniana ara-panoharana hoe: “mandra-pahoviana” ao amin’ny Teny faminaniana dia tao amin’ny loza fahavalo namely ny Egyptiana tamin’ny andron’i Mosesy. Ny loza fahavalo dia “valala” (mariky ny finoana silamo), izay nentin’ny “rivotra avy any atsinanana” (mariky ny finoana silamo).

And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

Dia Mosesy sy Aarona dia niditra teo amin’i Farao ka nanao taminy hoe: Izao no lazain’i Jehovah, Andriamanitry ny Hebreo: Mandra-pahoviana no handavanao tsy hanetry tena eo anatrehako? Alefaso ny oloko mba hanompo Ahy. Fa raha mandà tsy handefa ny oloko ianao, indro, rahampitso dia hampiditra valala ao amin’ny taninao Aho; ary handrakotra ny tavan’ny tany izany, ka tsy ho azo jerena ny tany; ary hohaniny ny sisa tavela izay afa-nandositra, dia izay sisa tavela ho anareo tamin’ny havandra, ary hohaniny ny hazo rehetra izay maniry ho anareo eny an-tsaha; ary hofenoiny ny tranonao sy ny tranon’ny mpanomponao rehetra ary ny tranon’ny Egyptiana rehetra, dia zavatra izay tsy mbola hitan’ny rainao na ny rain’ny rainao hatramin’ny andro naha-teo ambonin’ny tany azy mandraka androany. Dia nitodika izy ka nivoaka niala teo amin’i Farao.

And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

Dia hoy ny mpanompon’i Farao taminy hoe: Mandra-pahoviana ity lehilahy ity no ho fandrika ho antsika? Alefaso handeha ireo lehilahy mba hanompoany an’i Jehovah Andriamaniny; tsy mbola fantatrao ihany va fa efa rava Egypta?

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

Ary Moses sy Arona dia nentina indray teo anatrehan’i Farao; ary hoy izy taminy: Mandehana, manompoa an’i Jehovah Andriamanitrareo; fa iza avy moa no handeha?

And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

Ary hoy Moses hoe: Handeha izahay mbamin’ny zanakay lahy sy ny zanakay vavy, mbamin’ny tanoranay sy ny anti-panahinay, mbamin’ny ondrinay sy ny ombinay; fa tsy maintsy hitandrina fety ho an’i Jehovah izahay.

And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

Ary hoy izy taminy hoe: Aoka ny Tompo homba anareo tahaka ny hamelako anareo sy ny zanakareo madinika handeha; tandremo izany; fa eo anoloanareo ny loza. Tsy izany akory; mandehana ankehitriny ianareo lehilahy, ka manompoa ny Tompo; fa izany no notadiavinareo. Dia noroahina hiala teo anatrehan’i Farao izy ireo.

And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Ary hoy Jehovah tamin’i Mosesy hoe: Ahinjiro eo ambonin’ny tany Egypta ny tananao noho ny valala, mba hiakarany eo ambonin’ny tany Egypta ka hihinanany ny zava-maniry rehetra amin’ny tany, dia izay rehetra navelan’ny havandra aza. Dia nahinjitr’i Mosesy teo ambonin’ny tany Egypta ny tehiny; ary Jehovah nampitsoka rivotra avy any atsinanana tamin’ny tany mandritra izany andro rehetra izany sy izany alina rehetra izany; ary nony maraina dia nitondra ny valala ny rivotra avy any atsinanana. Ary niakatra nanerana ny tany Egypta rehetra ny valala ka nipetraka tamin’ny fari-tanin’i Egypta rehetra; loza mafy dia mafy ireo; talohany tsy mbola nisy valala tahaka azy ireny, ary aoriany tsy hisy tahaka azy intsony. Fa nandrakotra ny tavan’ny tany rehetra izy, ka dia tonga maizina ny tany; ary nohaniny ny zava-maniry rehetra tamin’ny tany sy ny voan’ny hazo rehetra izay navelan’ny havandra; ka tsy nisy tavela na inona na inona maitso teo amin’ny hazo, na teo amin’ny zava-maniry any an-tsaha, eran’ny tany Egypta rehetra.

Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

Dia niantso haingana an’i Mosesy sy Arona Farao ka nanao hoe: Efa nanota tamin’i Jehovah Andriamanitrareo aho sy taminareo. Koa ankehitriny, mifona aminao aho, mamelà ny fahotako amin’ity indray mitoraka ity ihany, ary mivavaha amin’i Jehovah Andriamanitrareo mba hanalany amiko izao fahafatesana izao ihany. Dia niala teo amin’i Farao izy ka nifona tamin’i Jehovah. Ary Jehovah nampifofofofo rivotra mahery indrindra avy any andrefana, ka nitondra ny valala niala ary nanipy azy tao amin’ny Ranomasina Mena; tsy nisy valala iray akory sisa tavela tamin’ny faritra rehetra tany Egypta. Eksodosy 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Voalohany, “Jehovah Andriamanitry ny Hebreo” dia manontany hoe: “Mandra-pahoviana no handavanao hanetry tena eo anatrehako?” ary avy eo dia nanontany an’i Farao indray ny mpanompony hoe: “Mandra-pahoviana no hahatongavan’ity lehilahy ity ho fandrika amintsika?” Io fanontaniana io dia apetraka mandritra ny loza fahavalo, izay mifanandrify amin’ny 9/11 noho ny antony maro. Ny loza fahafolo dia ny famonoana ny lahimatoa, izay mifanandrify amin’ny hazo fijaliana ary arahin’ny fahadisoam-panantenana teo amoron’ny Ranomasina Mena, izay ampifandraisin’ny fanahy tsindrimandry amin’ny fahadisoam-panantenan’ny mpianatra teo amin’ny hazo fijaliana, izay mifanandrify amin’ilay fahadisoam-panantenana lehibe nanjo ny Millerita tamin’ny 1844. Ireo vavolombelona telo ireo dia mifanandrify avokoa amin’ny lalàna alahady. Ny loza fahafolo dia ny lalàna alahady, ary loza roa talohan’izany dia nitondra ny “valala” tamin’ny “rivotra avy any atsinanana” ny loza fahavalo. Nameno ny tany rehetra ny “valala”, tahaka ny anozongozonan’ny finoana silamo izao tontolo izao ankehitriny, satria efa nampiely ny haiziny tamin’ny alalan’ny fifindra-monina an-tery izy. Ny anarana latina iantsoana ny “valala an-tany efitra” dia “locusta migratoria,” izay maneho ny fielezan’ny finoana silamo amin’ny alalan’ny fifindra-monina, izay aseho ho tandindona ao amin’ny tontolo voajanahary amin’ny maha-fifindra-monina azy.

The ninth plague was a darkness that could be felt.

Ny loza fahasivy dia haizina azo tsapain-tanana.

And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

Ary hoy Jehovah tamin’i Mosesy: Ahinjiro mankany an-danitra ny tananao, mba hisian’ny aizina amin’ny tany Egypta, dia aizina izay azo tsapain-tanana. Dia nahinjitr’i Mosesy nankany an-danitra ny tanany; ary nisy aizim-pito eran’ny tany Egypta rehetra hateloana: tsy nifankahita izy ireo, sady tsy nisy niala tamin’ny fitoerany hateloana; fa ny Zanak’Isiraely rehetra kosa nanana fahazavana tao amin’ny fonenany. Eksodosy 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Ao amin’ny tandindon’ny hoe “mandra-pahoviana” izay asehon’ny Tendrombohitra Karmela sy Elia dia misy fanavahana iray miseho rehefa midina avy any an-danitra ny afo. Ny Andriamanitr’i Elia no nanao izay tsy hain’i Bala atao. Tamin’ny tantaran’ny Millerita, dia natao ny fanavahana teo amin’ny Protestantisma Sardiana lavo sy ny Adventisma Millerita. Tamin’i Mosesy, ny fanavahana dia ny haizina na ny mazava. Nisy mazava tao an-tranon’ny Hebreo. Mampahafantatra antsika koa i Isaia fa ireo izay tsy manana mazava eo amin’ny tsipik’i Mosesy, izay izy ireo ihany koa no ravan’i Elia, ary ireo izay very ny lamban’akanjon’ny Protestantisma tamin’ny vanim-potoana Millerita, dia “vahoaka” izay “mandre” “marina tokoa, nefa tsy mahalala; ary mahita” “marina tokoa, nefa tsy mahatsinjo.” Avy eo dia misy fanambaràna atao momba ireo olona ireo izay milaza hoe: “Ataovy matavy ny fon’ity vahoaka ity, ary ataovy mavesatra ny sofiny, ary tampeno ny masony; fandrao hahita amin’ny masony izy, sy handre amin’ny sofiny, ary hahalala amin’ny fony, ka hiova fo, dia ho sitrana.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Vonona hanao ny asa izy, nefa safotry ny hamafin’ny iraka hitory amin’ireo izay tsy hihaino; ka Isaia dia “nanao hoe: Tompo ô, mandra-pahoviana?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Ny telo farany amin’ireo loza folo namely an’i Egypta dia manome porofo momba ireo dingana telo miainga avy amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Tamin’ny 11 Aogositra 1840 dia nomena hery ny hafatry ny anjely voalohany, ary tamin’ny 19 Aprily 1844 dia tonga ny anjely faharoa ka nomena hery tao amin’ny fivorian’ny toby tao Exeter ny 12–17 Aogositra, ary ny anjely fahatelo dia tonga tamin’ny 22 Oktobra 1844. Ny anjely fahatelo dia mifanaraka amin’ny lalàn’ny Alahady, ary noho izany dia manondro fizotran-javatra misy dingana telo, fa tsy azo hisy ny fahatelo raha tsy misy ny voalohany sy ny faharoa.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Ny hafatra voalohany sy faharoa dia nomena tamin’ny taona 1843 sy 1844, ary ankehitriny isika dia eo ambanin’ny fanambaràna ny hafatra fahatelo; nefa mbola tsy maintsy hambara avokoa ireo hafatra telo ireo. Zava-dehibe tahaka ny tamin’ny fotoana rehetra teo aloha izao ny hamerenana izany amin’ireo izay mitady ny fahamarinana. Amin’ny alalan’ny soratra sy ny feo no tsy maintsy hampanenoantsika ny fanambaràna, ka hanehoantsika ny filaharany sy ny fampiharana ireo faminaniana izay mitondra antsika ho amin’ny hafatry ny anjely fahatelo. Tsy misy ny fahatelo raha tsy eo aloha ny voalohany sy ny faharoa. Ireo hafatra ireo no tsy maintsy omentsika izao tontolo izao amin’ny alalan’ny boky sy gazety ary amin’ny toriteny, ka asehontsika eo amin’ny lalan’ny tantaran’ny faminaniana ireo zavatra izay efa nisy sy ireo zavatra izay mbola ho avy.” Selected Messages, boky 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Ny loza fahafolo tao Egypta dia nampifandraisin’ny tsindrimandrin’Andriamanitra amin’ny hazo fijaliana sy ny fahadisoam-panantenana manaraka izay mifandray aminy. Koa ny loza fahafolo dia ny hafatra fahatelo, izay noho ny filàn’ny faminaniana dia tsy maintsy ialohavan’ny hafatra voalohany sy faharoa. Tamin’ny 9/11 ny Tompo dia nanontany an’i Farao hoe: “mandra-pahoviana?” ary avy hatrany taorian’izany dia nanontany koa ny mpanompon’i Farao hoe: “mandra-pahoviana?” Rehefa avy nampita tamin’i Farao ny fanontanian’Andriamanitra hoe: “mandra-pahoviana?” i Mosesy, ary talohan’ny hamerenan’ny mpanompo ny fanontanian’i Mosesy tamin’i Farao, dia nanamarika teboka fiovàna i Mosesy tamin’izao teny izao: “dia nitodika izy ka nivoaka avy teo anatrehan’i Farao.” Eksodosy 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 dia teboka fiovam-potoana ara-paminaniana, izay nosoloan-tandindona rehefa nampiaka ny lozan’ny valala tonga tamin’ny rivotra avy any atsinanana i Mosesy.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

“Misy vanim-potoana izay teboka manan-danja mampiova ny fizotry ny tantaran’ny firenena sy ny fiangonana. Ao amin’ny fitondran’Andriamanitra, rehefa tonga ireo krizy samihafa ireo, dia omena ny mazava ho an’izany fotoana izany.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Ny loza manaraka dia niteraka haizina na fahazavana arakaraka ny sokajy nisy anao. Ny 9/11 dia “kihon-dalana teo amin’ny tantaran’ny firenena sy ny fiangonana.” Tamin’izay fotoana izay dia nantsoina ny olon’Andriamanitra mba hiverina sy handeha amin’ny lalana taloha, nefa nandà tsy handeha amin’izany izy ireo ary tsy nihaino ny feon’ny trompetra. Nisy fisarahana teo amin’ny haizina sy ny fahazavana tanteraka taorian’i Elia, ary Mosesy nanontany hoe: “mandra-pahoviana?” Mbola ambarany ao amin’ilay andalan-teny koa izao:

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

“Misy vanim-potoana izay teboka mivadika eo amin’ny tantaran’ny firenena sy ny fiangonana. Ao amin’ny fitondran’Andriamanitra, rehefa tonga ireo krizy samihafa ireo, dia omena ny fahazavana ho an’izany fotoana izany. Raha raisina izany, dia misy fandrosoana ara-panahy; raha lavina kosa izany, dia manaraka ny fihemorana ara-panahy sy ny faharavan-tsambo.” Bible Echo, 26 Aogositra 1895.

We will continue the subject of “how long” in the next article.

Hotohizantsika ao amin’ny lahatsoratra manaraka ny lohahevitra momba ny hoe “mandra-pahoviana.”

“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘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.’ Habakkuk 2:2.

Tamin’ny volana Mey, 1842, dia nisy Fihaonambe Ankapobeny natao tany Boston, Massachusetts. Tamin’ny fanokafana izany fivoriana izany, dia nasehon’ny Rahalahy Charles Fitch sy Apollos Hale, avy any Haverhill, ireo faminaniana an-tsary ao amin’i Daniela sy Jaona, izay nosoratan’izy ireo tamin’ny lamba, niaraka tamin’ireo isa ara-paminaniana, mampiseho ny fahatanterahany. Raha nanazava tamin’ny alalan’ny tabilao teo anoloan’ny Fihaonambe ny Rahalahy Fitch, dia nilaza izy fa, teo am-pandinihana ireo faminaniana ireo, dia nieritreritra izy fa raha afaka mamoaka zavatra mitovitovy amin’ity aseho eto ity, dia hanamora ny lohahevitra izany ary hahatonga azy ho mora kokoa aminy ny hanolotra izany eo anatrehan’ny mpihaino. Nisy fahazavana bebe kokoa teo amin’ny lalanay eto. Ireo rahalahy ireo dia nanao izay efa nasehon’ny Tompo tamin’i Habakoka tao amin’ny fahitany, 2 468 taona talohan’izany, tamin’ny filazany hoe: “Soraty ny fahitana, ary ataovy mazava eo ambonin’ny tabilao, mba hihazakazahan’izay mamaky azy. Fa ny fahitana dia mbola ho amin’ny fotoana voatendry.” Habakoka 2:2.

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Rehefa nisy dinika vitsivitsy mikasika io lohahevitra io, dia nolaniana tsy nisy mpanohitra ny hanaovana lithographie dika telonjato mitovy amin’ity iray ity, ary vetivety dia tontosa izany. Nantsoina hoe ‘ireo tabilao ’43’ izy ireny. Fihaonambe tena lehibe izany.” The Autobiography of Joseph Bates, 263.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Nahita ko nga ang tsart sang 1843 ginmandoan sang kamot sang Ginoo, kag nga indi ini pag-ilisdan; nga ang mga numero amo gid ang Iya ginbuot; nga ang Iya kamot yara sa ibabaw sini kag nagtago sang isa ka sayop sa pila ka mga numero, agod wala sing may makakita sini tubtob nga ginkuha ang Iya kamot.” Early Writings, 74.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

«Izany no fijoroana vavolombelon’ny mpampianatra sy ny gazetin’ny Fiavian’i Kristy Fanindroany, raha nijoro teo amin’ny “finoana tany am-boalohany” izy ireo, fa ny famoahana ny tabilao dia fahatanterahan’ny Habakoka 2:2, 3. Raha lohahevitra nambaran’ny faminaniana ny tabilao (ary izay mandà izany dia miala amin’ny finoana tany am-boalohany), dia manaraka avy amin’izany fa ny 457 tal. J.K. no taona hanombohana ny fanisana ny 2300 andro. Ilaina ny naha-1843 ny fotoana voalohany navoaka, mba hahatonga “ny fahitana” “haharitra,” na mba hisian’ny fotoana fiandrasana, izay tokony hatory sy hatoritory amin’ilay lohahevitra lehibe momba ny fotoana ny antokon’ny virijina, fotoana fohy mialoha ny hamoha azy ireo amin’ny Antso amin’ny Mamatonalina.» Second Advent Review and Sabbath Herald, Boky I, Laharana 2, James White.