The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
Ny vesatry ny lohasahan’ny fahitana. Inona no mahazo anao ankehitriny, no niakaranao avokoa teny ambonin’ny tafon-trano? Hianao izay feno tabataba, tanàna mitabataba, tanàna ravoravo; ny olonao voavono tsy mba matin-tsabatra, na lavo tamin’ny ady. Ny mpanapaka rehetra ao aminao dia niara-nandositra, nefa voafatotry ny mpandefa zana-tsipìka; izay rehetra hita tao aminao dia samy voafatotra avokoa, na dia efa nandositra lavitra aza. Koa hoy izaho: Mialà amiko; hitomany mafy aho; aza misasatra hampionona ahy noho ny fandravana ny zanakavavin’ny oloko. Fa andron’ny fahoriana sy fanitsakitsahana ary fisavorovoroana avy amin’ny Tompo, Jehovah, Tompon’ny maro, ao amin’ny lohasahan’ny fahitana izy, dia fandravana ny manda sy fitarainana ho any an-tendrombohitra. Isaia 22:1–5.
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
Ao amin’ny bokin’i Isaia, ny teny hoe “fahoriana” dia hita in-valo ambin’ny folo. Ny iraika ambin’ny folo amin’ireo filazana ireo dia manondro mivantana faminaniana loza, ary ny fito ambiny kosa dia manondro enta-mavesatra toy ny zavatra entina eo an-tsoroka. Iray monja amin’ireo filazana nadika hoe “fahoriana” no manondro zavatra entina eo an-tsoroka sady faminaniana loza ihany koa. Mikasa hiresaka io filazana tokana io aho, dia ilay teny Hebreo izay manondro zavatra entina nefa faminaniana loza ihany koa; koa asehoko sahady hatrany am-piandohana izany fanavahana izany, na dia tsy hiverina amin’ireo zava-misy ireo aza isika raha tsy any aoriana.
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
Tsy manjavozavo ny toko momba ny famaritana ny “lohasahan’ny fahitana,” satria izy dia aseho ho ny “Tanànan’i Davida” ary koa ho “Jerosalema.” Ny lohasahan’ny fahitana dia fanondroana ny Advantisma Laodikiana mandritra ny tantaran’ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo. Napetrak’i Isaia ny tontolon-kevitra iorenan’ity loza ity amin’ny alalan’ny tantara aseho ao amin’ny toko faha‑roapolo, tamin’ny nilazany ny fandrosoan’ny fandresen’ny mpanjakan’i Asyria izao tontolo izao, dia ilay naniraka mpitari-tafika iray atao hoe Tartana hisambotra tanàna iray tany Egypta izay nantsoina hoe Asdoda.
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
Ny lalànan’ny Alahady dia voatondro ao amin’ny Daniela toko faha-11 andininy faha-41, ary izany no manondro ireo antoko telo izay “mandositra” ny tanan’ny fahefam-papa amin’ny fotoanan’ny lalànan’ny Alahady.
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
Tamin’ny taona nankanesan’i Tartana ho any Asdoda, (raha nirahin’i Sargona, mpanjakan’i Asyria, izy,) ka niady tamin’i Asdoda sy nahafaka azy, dia tamin’izany andro izany no nitenenan’i Jehovah tamin’ny alalan’i Isaia, zanak’i Amoza, hoe: Mandehana, esory ny lamba fisaonana amin’ny andilanao, ary esory ny kapanao amin’ny tongotrao. Dia nataony izany ka nandeha tsy nitafy sy tsy nikiraro izy. Ary hoy Jehovah: Tahaka ny nandehanan’i Isaia mpanompoko tsy nitafy sy tsy nikiraro nandritra ny telo taona ho famantarana sy fahagagana amin’i Egypta sy amin’i Etiopia, dia toy izany no hitondran’ny mpanjakan’i Asyria ny Egyptiana ho babo sy ny Etiopiana ho lasan-ko andevo, na ny tanora na ny antitra, tsy mitafy sy tsy mikiraro, sady miharihary ny fitanjahany, ho fahafaham-baraka ho an’i Egypta. Ary ho toran-kovitra sy ho menatra izy noho i Etiopia, izay nantenainy, sy i Egypta, izay reharehany. Ary ny mponina amin’ity nosy ity dia hilaza amin’izany andro izany hoe: Indro, toy izany ny amin’izay nantenaintsika, izay nitsoahantsika hangataham-pamonjena mba ho voavonjy amin’ny mpanjakan’i Asyria; ka hataontsika ahoana no fandositra? Isaia 20:1–6.
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
Ny fanontaniana atsangan’ny mponina amin’ilay nosy dia izao: ahoana no handosiran’izy ireo ny mpanjakan’i Asyria, izay aseho koa ho mpanjakan’ny avaratra ao amin’ny Daniela 11.
He [the king of the north] 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.
Ary izy [ilay mpanjakan’ny avaratra] hiditra koa ao amin’ny tany be voninahitra, ary firenena maro no ho resy; fa ireto kosa no ho afa-mandositra amin’ny tanany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona. Daniela 11:41.
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
Amin’ity andininy ity dia aseho mazava ny lalàn’ny Alahady any Etazonia, ary misy hevi-dalina madinidinika ao amin’ny andalan-tenin’i Daniela izay mendrika hodinihina. Misy andininy telo mifanesy ao amin’ny Daniela 11:40–43 izay samy manondro “firenena.” Ao amin’ny andininy faha-40, ireo firenena izay maneho ny Firaisana Sôvietika teo aloha dia nofafin’ny fahefana papaly sy i Etazonia tamin’ny taona 1989. Manamarina izany zava-misy izany ny mpahay tantara maoderina.
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
Ary ao amin’ny andininy faha-roa amby efapolo no ahitantsika ny teny hoe “firenena”, izay misolo tena ny firenena rehetra eto ambonin’ny tany, raha ny mpanjakan’ny avaratra (ny fahefana papaly) no mandresy an’i Egypta, izay misolo tena izao tontolo izao manontolo. Izany no iray amin’ireo hevitra an-kolaka ao anatin’izany. Ny iray hafa amin’ireo hevitra an-kolaka roa resahiko ao amin’ireo andininy telo ireo dia mahakasika ny teny hoe “ho afa-mandositra” ao amin’ny andininy faha-iray amby efapolo, ary avy eo indray ao amin’ny andininy faha-roa amby efapolo. Teny hebreo roa samy hafa ireo, na dia samy adika hoe “ho afa-mandositra” aza. Ny teny hebreo adika hoe “ho afa-mandositra” ao amin’ny andininy faha-roa amby efapolo dia midika hoe tsy misy famonjena hita, satria rehefa manaiky hanolotra ny fitondram-panjakana iray maneran-tany eo ambany fifehezan’ilay bibidia papaly ireo “mpanjaka folo” izay misolo tena ny Firenena Mikambana, dia tsy misy afa-mandositra—tsy misy famonjena.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
Ary ireo tandroka folo izay hitanao dia mpanjaka folo, izay mbola tsy nandray fanjakana; nefa hahazo fahefana ho mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Ireo dia iray saina, ka hanolotra ny heriny sy ny fahefany ho an’ilay bibidia. Ireo no hiady amin’ny Zanak’ondry, ary ny Zanak’ondry haharesy azy; fa Izy no Tompon’ny tompo sy Mpanjakan’ny mpanjaka; ary izay miaraka aminy dia ny voantso sy voafidy ary mahatoky. Ary hoy izy tamiko: Ny rano izay hitanao, izay ipetrahan’ilay vehivavy janga, dia olona sy vahoaka betsaka sy firenena ary samy hafa fiteny. Ary ireo tandroka folo izay hitanao teo amin’ilay bibidia, ireo no hankahala ilay vehivavy janga, ka hahatonga azy ho lao sy mitanjaka, ary hihinana ny nofony, sady handoro azy amin’ny afo. Fa Andriamanitra no nametraka tao am-pony ny hanatanterahany ny sitrapony, sy ny hiraisany hevitra, ary ny hanolorany ny fanjakany ho an’ilay bibidia, mandra-pahatanteraky ny tenin’Andriamanitra. Apokalypsy 17:12–17.
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
Ireo “mpanjaka folo” ireto dia voaresaka miverimberina ao amin’ny Tenin’Andriamanitra, ary ao amin’ny tantaran’i Elia, Ahaba, mpanjakan’ny Isiraely, no lohan’ny foko folo, ary izy dia nanambady an’i Jezebela. Jezebela dia ny fahefan’ny papa amin’ny faran’izao tontolo izao, Elia dia ny iraky ny hafatry ny anjely fahatelo, ary Ahaba dia lohan’ny firaisan’ny mpanjaka folo. Ahaba dia maneho an’i Etazonia amin’ny maha-mpitarika ny Firenena Mikambana azy mandritra ny tantara ara-paminaniana momba ny lalàn’ny Alahady. Rehefa resin’i Asyria i Egypta, ny mpanjakan’ny avaratra ao amin’ny Daniela 11:42 dia vao avy nanery ireo mpanjaka folo hanaiky hanolotra ny fanjakany ho eo ambanin’ny fahefan’ny papa.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Rehefa manatona ny krizy farany isika, dia zava-dehibe indrindra ny hisian’ny firindrana sy ny firaisan-tsaina eo amin’ireo fitaovan’ny Tompo ampiasainy. Feno tafio-drivotra sy ady ary fifandirana izao tontolo izao. Kanefa eo ambanin’ny loha iray—dia ny fahefana papaly—no hiraisan’ny olona mba hanohitra an’Andriamanitra ao amin’ny tenan’ireo vavolombelony. Io firaisana io dia asiam-pamehezana amin’ilay mpihemotra lehibe. Raha mikatsaka ny hampiray ireo solontenany izy amin’ny ady atao amin’ny fahamarinana, dia hiasa koa izy hampisaraka sy hampiely ireo mpiaro azy. Ny fialonana, ny fiheverana ratsy, ny fitenenana ratsy, dia aingainy mba hiteraka tsy firindrana sy fisaratsarahana.” Testimonies, boky faha-7, 182.
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
Ao amin’ny andininy iraika amby efapolo no ahitantsika ny teny hoe “afa-mandositra,” ary hitantsika koa ny teny hoe “afa-mandositra” ao amin’ny andininy roa amby efapolo, nefa teny hebreo roa samy hafa ireo. Ny teny nadika hoe “afa-mandositra” ao amin’ny andininy iraika amby efapolo dia midika ho fandosirana toy ny hoe noho ny fahamalisahana. Ity no teny nadika hoe “afa-mandositra” ao amin’ny andininy fahaenina amin’ny Isaia toko faha-roapolo. “Amin’izany andro izany” no anontanian’“ny mponina amin’ity nosy ity” ny amin’ny fomba hahafahany afa-mandositra amin’ilay Asyriana izay, “amin’izany andro izany,” dia mandresy tsikelikely izao tontolo izao araka ny aseho ao amin’ny Daniela 11 sy andininy maro hafa ao amin’ny Soratra Masina.
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
Ao amin’ny Daniela toko fahiraika ambin’ny folo andininy faha-iraika amby efapolo, raha ny fahefana maha-papa, na araka ny anehoan’i Daniela azy, ny mpanjakan’ny avaratra, na araka ny anehoan’i Isaia azy, ny Asyriana, no mandresy ny “tany be voninahitra” izay maneho an’i Etazonia, dia misy antokon’olona roa voafaritra ao.
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 koa ao amin’ilay tany be voninahitra izy, ary firenena maro no ho rava; nefa ireto no ho afa-mandositra amin’ny tanany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona. Daniela 11:41.
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
Ny iray dia ireo “maro” izay ho resy, ary ny vondrona iray hafa kosa dia aseho ho “Edoma sy Moaba ary ny lohan’ny taranak’i Amona.” Amin’ny lalàn’ny Alahady, ny Apokalypsy toko fahavalo ambin’ny folo andininy fahaefatra dia miantso ireo izay mbola ao Babylona mba “hivoaka.”
And I heard another voice 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. Revelation 18:4.
Ary reko feo hafa avy tany an-danitra nanao hoe: Mivoaha aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny loza manjo azy ianareo. Apokalypsy 18:4.
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
Edoma, Moaba ary ny lohany amin’ny taranak’i Amona no ireo izay afa-mandositra amin’ny fitsoahana an-kafetsena, tahaka ny antenain’ny mponina amin’ny nosy hatao ao amin’ny Isaia toko faha-roapolo.
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
Ao amin’ny andininy faha-iraika amby efapolo, ny hevitra hafa tondroiko dia izao: ao amin’ny andininy faha-efapolo, faha-iraika amby efapolo, ary faha-roa amby efapolo dia hitantsika ny teny hoe “firenena”; kanefa ao amin’ny andininy faha-iraika amby efapolo dia teny nampiana izany, tsy ao amin’ny teny tany am-boalohany nosoratan’i Daniela, ary tsy tokony ho ao. Firenena maro no naongana ho fanatanterahana ny andininy faha-efapolo tamin’ny firodanan’ny Firaisana Sôvietika, ary firenena maro no baboina rehefa maka ny fitantanana ny Firenena Mikambana ny fahefana papaly. Fa amin’ny lalàn’ny Alahady any Etazonia, ireo “maro” izay naongana dia tsy firenena maro, fa tsy maintsy Advantista Mitandrina ny Andro Fahafito ihany.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
“Raha naseho taminao ny fahazavan’ny fahamarinana, ka nanambara taminao ny Sabatan’ny didy fahefatra, ary nampiseho fa tsy misy fototra ao amin’ny Tenin’Andriamanitra ho an’ny fitandremana ny Alahady, kanefa mbola mifikitra amin’ilay sabata sandoka ihany ianao, ka mandà tsy hanamasina ny Sabata izay antsoin’Andriamanitra hoe ‘androko masina,’ dia mandray ny mariky ny bibidia ianao. Rahoviana no mitranga izany? Rehefa mankatò ilay didy manambara aminao hitsahatra amin’ny asa amin’ny Alahady sy hivavaka amin’Andriamanitra ianao, nefa fantatrao fa tsy misy teny iray ao amin’ny Baiboly mampiseho ny Alahady ho zavatra hafa ankoatra ny andro fiasana mahazatra, dia manaiky handray ny mariky ny bibidia ianao, ary mandà ny tombo-kasen’Andriamanitra.” Review and Herald, July 13, 1897.
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
Ny mambra rehetra ao amin’ny Fiangonana Advantista Mitandrina ny Andro Fahafito dia nanaiky ny foto-pampianarana momba ny Sabata tamin’ny fotoana nanaovana batisa azy ho mambra tao amin’ny fiangonana, ary tompon’andraikitra izy ireo eo anatrehan’ny “fahazavan’ny fahamarinana” mikasika ny Sabata.
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Ny fanovana ny Sabata no famantarana na mariky ny fahefan’ny fiangonana Romana. Izay, rehefa mahatakatra ny fitakian’ny didy fahefatra, dia mifidy hitandrina ny sabata sandoka ho solon’ny marina, dia manome voninahitra amin’izany ilay fahefana izay izy irery ihany no nandidy izany. Ny mariky ny bibidia dia ny sabatan’ny papa, izay neken’izao tontolo izao ho solon’ny andro notendren’Andriamanitra.”
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
“Tsy mbola nisy olona naharay ny mariky ny bibidia. Tsy mbola tonga ny fotoam-pitsapana. Misy Kristiana marina ao amin’ny fiangonana rehetra, tsy ankoatra ny firaisam-pinoana Katolika Romana. Tsy misy voaheloka mandra-pahazoany ny mazava sy ahitany ny adidy takin’ny didy fahefatra. Fa rehefa hivoaka ny didy manery ny sabata sandoka, ary ny antso mafy ataon’ny anjely fahatelo hampitandrina ny olona ny amin’ny fiankohofana amin’ny bibidia sy ny sariny, dia ho voasintona mazava ny tsipika manasaraka ny sandoka sy ny marina. Amin’izany fotoana izany, izay mbola manohy ny fandikan-dalàna no handray ny mariky ny bibidia.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“Amin’ny dingana haingana no anatonantsika ity fotoana ity. Rehefa hiray amin’ny fahefana ara-panjakana ny fiangonana protestanta mba hanohanana fivavahana sandoka, izay nanoheran’ny razany ka niaretan’izy ireo fanenjehana mahery indrindra, dia amin’izany no hampanjakaina ny sabatan’ny papa amin’ny alalan’ny fahefana mitambatry ny fiangonana sy ny fanjakana. Hisy fihemorana ara-pirenena, izay hifarana amin’ny faharavana ara-pirenena ihany.” Manuscript 51, 1899.
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
Amin’ny lalàn’ny Alahady dia ny Advantista Mitandrina ny Andro Fahafito ihany no hotanana ho tompon’andraikitra amin’ny fahazavan’ny anjely fahatelo, satria amin’izay fotoana izay ihany no haseho amin’ireo ivelan’ny Advantisma ny fitsapan’ny anjely fahatelo. Ireo “maro” ho lavo amin’ny lalàn’ny Alahady dia ireo Advantista Laodiseana, satria “ny fitsarana dia manomboka ao amin’ny tranon’Andriamanitra.”
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Koa ny farany no ho voalohany, ary ny voalohany no ho farany; fa maro no antsoina, nefa vitsy no fidina. Matio 20:16.
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
Isaia dia “famantarana sy fahagagana” ho an’i Egypta sy Etiopia momba ny fandresena miandalana ataon’ny fahefana papaly an’izao tontolo izao. Egypta dia ny Firenena Mikambana; Etiopia dia i Etazonia ary Asyria dia ny fahefana papaly. Ao anatin’ny sehatry izany tantara ara-paminaniana izany no anombohan’i Isaia mamelabelatra andiana faminaniana momba ny loza sy fandringanana. Ny toko faharoa amby roapolo dia momba ny Laodiseana izay ho resy amin’ny lalàn’ny Alahady sy ny Filadelfiana izay miantso an’i “Edoma sy Moaba ary ny lohan’ny taranak’i Amona” hivoaka avy ao Babylona.
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
Ny Advantista Laodikeana dia tsy manana ny toetra ilaina mba hovonjena, ary aloa avy ao am-bavan’ny Tompo izy ireo amin’ny fotoanan’ny lalàn’ny Alahady. Marihiko io zava-misy io mba hanasongadinana ihany ny teboka manaraka. Isaia toko faha-roa amby roapolo dia maneho antony iray hafa mahatonga an’i Laodikia ho very, satria ny faminanian’ny loza dia manohitra ny lohasahan’ny “fahitana.” Misy teny hebreo roa lehibe adika hoe “fahitana.” Ny iray dia maneho ny filaharan’ny toe-javatra ara-paminaniana, ary ny iray kosa maneho fahitana an’i Kristy. Ny iray dia ivelan’ny fiangonana, ary ny iray kosa ao anatin’ny fiangonana. Ny teny ao amin’ny toko faha-roa amby roapolo dia ilay fahitana maneho ny toe-javatra ara-paminaniana, ary io ihany no teny adika hoe “fahitana” ao amin’ny bokin’ny Ohabolana.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia ringana ny vahoaka; fa izay mitandrina ny lalàna no sambatra. Ohabolana 29:18.
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
Ny “entana momba ny lohasahan’ny fahitana” dia faminaniana manondro antokon’olona roa mpivavaka ao amin’ny fiangonan’Andriamanitra amin’ny faran’izao tontolo izao. Ny antoko iray, izay asehon’i Sebna, dia i Laodikia, ary ny antoko iray kosa dia i Filadelfia, asehon’i Eliakima, zanak’i Hilkia. Ny fanavahana ireo antoko roa ao amin’ilay toko dia mazava ho azy fa ilay fanavahana ihany koa ao amin’ny fanoharana ny amin’ny virijina folo. Ny antoko iray manana ny diloilo amin’ny misasakalina, ary ny antoko iray kosa tsy manana izany. Ny “diloilo” amin’ny maha-tandindona azy dia maneho fahamarinana samihafa arakaraka ny teny manodidina izay isehoany, nefa ao amin’ny Isaia roa amby roapolo, ny “diloilo” an’ireo virijina folo dia asehon’ny teny hoe “fahitana.” Ny antoko iray manana ny “diloilo”; ny antoko iray kosa tsy manana izany.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ny voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny tamin’ny naha-keroba mpiaro azy. Amin’ny alalan’ireo zava-manan’aina masina manodidina ny seza fiandrianany no itohizan’ny Tompo fifandraisana tsy tapaka amin’ny mponin’ny tany. Ny diloilo volamena dia maneho ny fahasoavana izay anohanan’Andriamanitra ny jiron’ny mino, mba tsy hihozongozona sy ho faty. Raha tsy izany diloilo masina izany no arotsaka avy any an-danitra amin’ny alalan’ny hafatry ny Fanahin’Andriamanitra, dia ho eo ambany fanapahana tanteraky ny herin’ny ratsy ny olona.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Manala-baràka an’Andriamanitra isika rehefa tsy mandray ireo hafatra ampitainy amintsika. Amin’izany no andavantsika ny menaka volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa ho tonga ny antso hoe: “Indro, avy ny mpampakatra; mivoaha hitsena azy,” ireo izay tsy nandray ny menaka masina, izay tsy nitahiry ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hitsena ny Tompony izy. Tsy manana hery ao amin’ny tenany izy hahazoana ny menaka, ka potika ny fiainany. Fa raha angatahina ny Fanahy Masin’Andriamanitra, raha mifona isika tahaka izay nataon’i Mosesy hoe: “Asehoy ahy ny voninahitrao,” dia harotsaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitana amintsika ny menaka volamena. “Tsy amin-kery, na amin-tanjaka, fa amin’ny Fanahiko, hoy Jehovah Tompon’ny maro.” Amin’ny fandraisana ireo taratra mamirapiratra avy amin’ny Masoandron’ny Fahamarinana no anamiratan’ny zanak’Andriamanitra tahaka ny fanazavana eo amin’izao tontolo izao.” Review and Herald, July 20, 1897.
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
Mifanaraka ny fanahin’ny mpaminany, ary ireo voahosotra roa ao amin’i Zakaria dia ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo ihany koa.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
“Mikasika ireo vavolombelona roa dia mbola ambaran’ny mpaminany hoe: ‘Ireo no hazo oliva roa sy fanaovan-jiro roa, izay mitsangana eo anatrehan’Andriamanitry ny tany.’ ‘Ny teninao,’ hoy ny mpanao Salamo, ‘dia jiro ho an’ny tongotro sy fanazavana ho an’ny lalako.’ Apokalypsy 11:4; Salamo 119:105. Ireo vavolombelona roa ireo dia maneho ny Soratra Masina ao amin’ny Testamenta Taloha sy ny Testamenta Vaovao. Samy vavolombelona manan-danja izy roa tonta ny amin’ny niavian’ny lalàn’Andriamanitra sy ny faharetany mandrakizay. Samy vavolombelona koa izy roa ny amin’ny drafitry ny famonjena. Ny tandindona sy ny fanatitra ary ny faminaniana ao amin’ny Testamenta Taloha dia manondro mialoha Mpamonjy iray izay ho avy. Ny Filazantsara sy ny Epistily ao amin’ny Testamenta Vaovao kosa dia milaza ny amin’ny Mpamonjy iray izay efa tonga araka indrindra izay nambara mialoha tamin’ny tandindona sy ny faminaniana.” Ny Hery Mifanandrina, 267.
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
Ny voahosotra roa ao amin’i Zakaria dia maneho ny fizotry ny fifandraisana izay aseho ao amin’ny Apokalypsy toko voalohany. Ny “menaka”, izay “fahitana” ara-paminaniana ny zava-mitranga ara-tantara, dia ampitaina amin’ny alalan’ny Testamenta Taloha sy ny Testamenta Vaovao. Ao amin’ny Apokalypsy 11 dia fantatra, araka ny tontolon-kevitra, fa i Mosesy sy Elia ireo vavolombelona roa ireo. I Mosesy sy Elia dia tandindona ho an’ny tenany ihany.
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
Rehefa mitambatra izy ireo tahaka ny teo amin’ny Tendrombohitra Fiovan-tarehy na ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia tandindon’ny fahamarinana roa samy hafa izy. Teo an-tendrombohitra dia maneho ny maritiora mandritra ny krizin’ny lalàn’ny Alahady sy ny iray hetsy sy efatra arivo amby efatra alina izy ireo, fa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo kosa dia maneho ny Testamenta Taloha sy ny Testamenta Vaovao. Kanefa ho an’ny Advantisma dia mbola mihoatra noho izany aza no asehon’izy ireo. Ny vavolombelona roa ho an’ny Jiosy dia ny “lalàna sy ny mpaminany” izay maneho ny Testamenta Taloha, ary ny vavolombelona roa ho an’ny Kristiana dia ny Testamenta Taloha sy ny Testamenta Vaovao, fa ho an’ny Advantisma kosa ny vavolombelona roa dia ny tenin’Andriamanitra sy ny filazan’i Jesosy. Izany no antony naha tany Patmo an’i Jaona.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Izaho Jaona, izay rahalahinareo koa, sady namanareo amin’ny fahoriana sy amin’ny fanjakana ary amin’ny faharetan’i Jesosy Kristy, dia tany amin’ny nosy atao hoe Patmo noho ny tenin’Andriamanitra sy ny filazana an’i Jesosy Kristy. Apokalypsy 1:9.
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
Ao amin’ny Isaia roa amby roapolo dia aseho ireo vavolombelona roa, dia Mosesy sy Elia, na dia tsy ho fantatra aza izany raha tsy ampiharinao amin’ilay toko ny foto-kevitry ny Alfa sy Omega. Diniho izay nanombohan’i Jesosy ny fanazavany ny “fahitana” momba ireo zava-nitranga ara-paminaniana tamin’ny mpianany teny an-dalana ho any Emaosy.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
“Manomboka tamin’i Mosesy, izay Alfa tokoa amin’ny tantaran’ny Baiboly, no nanazavan’i Kristy tao amin’ny Soratra Masina rehetra ny zavatra momba ny tenany.” Desire of Ages, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
Elia no mpaminany izay miseho alohan’ny andro lehibe sady mahatahotra an’i Jehovah, mitondra hafatra miorina amin’ny foto-kevitry ny Alfa sy Omega, mampitodika ny fon’ny ray (alfa) ho amin’ny zanaka (omega). Mosesy sy Elia dia misolo tena ny alfa sy omega ao amin’ny faminanian’ny Baiboly. Raha afaka mandre izany ianao, Mosesy dia i William Miller. Samy maty na i Mosesy na i Miller, ary samy nohamarinin’ny tsindrimandry ho voavonjy izy roa tonta. Mosesy dia mazava ho azy fa natsangana tamin’ny maty avy hatrany taorian’ny nahafatesany, fa ny anjely kosa dia miandry manodidina ny fasan’i Miller mandra-pahatongan’ny fitsanganany amin’ny maty. Elia no misolo tena ny iraka farany alohan’ny fihavian’ny andro lehibe sady mahatahotra an’i Jehovah.
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
Niezaka ny hanakana ny fitoriana ny hafatra izay efa nambaran’ny Tenin’Andriamanitra mialoha ny Jiosy; nefa tsy maintsy tanteraka ny faminaniana. Hoy ny Tompo: “Indro, Izaho haniraka an’i Elia mpaminany ho aminareo, dieny tsy mbola tonga ny andro lehibe sy mahatahotra an’i Jehovah” (Malakia 4:5). Hisy olona ho avy amin’ny fanahy sy ny herin’i Elia, ary rehefa miseho izy, dia mety hiteny ny olona hoe: “Mafy loatra ny fahazotoanao, tsy adikao amin’ny fomba tokony ho izy ny Soratra Masina. Avelao aho hilaza aminao ny fomba hampianaranao ny hafatrao.”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
“Maro no tsy mahay manavaka ny asan’Andriamanitra sy ny an’ny olona. Hilaza ny marina aho araka izay omen’Andriamanitra ahy, ary lazaiko ankehitriny fa, raha mbola manohy mitsikera sy mitahiry toe-panahin’ny fifandirana ianareo, dia tsy hahalala ny fahamarinana mihitsy. Hoy Jesosy tamin’ny mpianany: ‘Mbola maro koa no zavatra holazaiko aminareo, nefa tsy zakanareo ankehitriny’ (Jaona 16:12). Tsy tao anatin’ny toe-piainana hahafahany mankasitraka ny zavatra masina sy mandrakizay izy ireo; kanefa nampanantena Jesosy fa haniraka ny Mpananatra, Izay hampianatra azy ny zavatra rehetra sy hampahatsiaro azy ny zavatra rehetra izay nolazainy taminy. Ry rahalahy, tsy tokony hametraka ny fiankinantsika amin’ny olona isika. ‘Aza matoky ny olona, izay fofonaina eo am-bavorony; fa inona moa no maha-zava-dehibe azy?’ (Isaia 2:22). Tsy maintsy ahantona amin’i Jesosy ny fanahinareo tsy manan-kery. Tsy mety amintsika ny misotro amin’ny loharanon-dohasaha, raha misy loharano any an-tendrombohitra. Aoka havelantsika ny rano mikoriana any ambany; aoka ho any amin’ny loharano avo no hanatonantsika. Raha misy lafin’ny fahamarinana tsy takatrareo, izay tsy ifanarahanareo, dia diniho izany, ampitahao amin’ny Soratra Masina ny Soratra Masina, alefaso lalina ao amin’ny fitrandrahana ny Tenin’Andriamanitra ny vavan-tsokajin’ny fahamarinana. Tsy maintsy mametraka ny tenanareo sy ny hevitrareo eo ambonin’ny alitaran’Andriamanitra ianareo, manaisotra ny hevitra efa voaomana mialoha, ary mamela ny Fanahin’ny Lanitra hitarika anareo ho amin’ny fahamarinana rehetra.” Selected Messages, boky 1, 412.
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
Ao amin’ny Isaia faha-roa amby roa-polo, Sebna sy Eliakima dia maneho ny hendry sy ny adala ao anatin’ny Advantisma amin’ny faran’izao tontolo izao, rehefa miakatra hamely an’i Jerosalema ny mpanjakan’ny avaratra. Eliakima, zanak’i Hilkia, no nanana ny “fahitana,” fa Sebna kosa tsy nanana izany.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia levona ny vahoaka; fa sambatra izay mitandrina ny lalàna. Ohabolana 29:18.
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
Ny hafatra ara-paminaniana, izany hoe ny “fahitana” ao amin’ity andininy ity, dia miresaka zavatra roa. Takatrao ny fitomboan’ny fahazavana ara-paminaniana ka velona ianao; ary raha tsy izany—dia maty ianao. Raha tsy mahazo izany ianao, dia tsy ho voaomana hitandrina ny Sabata amin’ny fitsapana momba ny lalàn’ny Alahady. Ho “tara loatra” izany. Rehefa resy ireo Advantista Laodikiana amin’ny lalàn’ny Alahady, dia laviny ny lalàna satria nolaviny ny “fahitan’ny fahamarinana.” Tsy manana solika izy ireo, ary tsy takany ny fitomboan’ny fahalalana izay voasokatra tombo-kase fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
Satria hoy ianao hoe: Manankarena aho, ary nitombo fananana, ka tsy manan-java-mahory ahy; nefa tsy fantatrao fa ianao no fadiranovana sy mahonena sy mahantra sy jamba ary mitanjaka. Apokalypsy 3:17.
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
Ang tandind ni Isaias mao nga siya naglakaw nga hubo ug walay sapin sulod sa tulo ka tuig. Gibuhat niya kini aron pasidan-an kadtong modawat sa pahimangno pinaagi sa iyang mensaheng mapanagnaon, nga kon dili ninyo masabtan ang panan-awon sa mga hitabo nga mapanagnaon, moabot kamo sa balaod sa Dominggo ug mamahimong mga bihag nga pagadad-on nga anaa sa usa ka makalolooy, makasusubo, kabus, buta, ug hubo nga kahimtang. Si Isaias maoy usa ka tandâ ug katingalahan alang sa kasaysayan ni Isaias, apan labi pa gayud alang sa katapusan sa kalibotan.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ary izany zavatra rehetra izany dia nanjo azy ho fanoharana; ary voasoratra ho fampitandremana antsika izany, dia isika izay tratran’ny faran’izao tontolo izao. 1 Korintiana 10:11.
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
Ao amin’ny andininy dimy voalohan’ny toko faharoa amby roapolo, Jerosalema, tanànan’i Davida, dia aseho ho “tanàna be tabataba,” “tanàna ravoravo” sady feno “korontana.” Fiteny ara-Baiboly malaza iray, izay ampiasain’ny olona araka izao tontolo izao aza, no ampiasaina ato amin’ity toko ity hanehoana ilay tanàna “ravoravo” sy “be tabataba” izay feno “korontana,” raha ireo ao amin’ny andininy faha-telo ambin’ny folo no milaza amim-piravoravoana hoe: “aoka isika hihinana sy hisotro; fa rahampitso dia ho faty isika.” Kanefa, na dia ravoravo aza izy ireo, dia voavono ny lehilahiny, nefa tsy tamin’ny sabatra, na tamin’ny ady, ka noho izany dia mametraka izao fanontaniana izao i Isaia: “Inona no mahazo anao?”
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
Na inona na inona mampahory azy ireo, dia nahatonga azy hiakatra eny an-tampon-trano izany. Ny tampon-trano dia tandindon’ny fanompoana ny masoandro sy ny volana ary ny kintana; tandindon’ny fivavahana amin’ny fanahy izany. Ao amin’io andalan-teny io, ny Advantisma dia eo ambanin’ny fitaka ara-panahy.
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
Ary izay miankohoka amin’ny antokon’ny lanitra eny an-tampon-trano; ary izay miankohoka ka mianiana amin’i Jehovah, sady mianiana amin’i Malkama; ary izay nihemotra niala tamin’i Jehovah; mbamin’izay tsy nitady an’i Jehovah, na nanontany Azy.
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
Mangina eo anatrehan’i Jehovah Tompo; fa efa antomotra ny andron’i Jehovah; fa Jehovah efa nanomana fanatitra, ary efa nanasa ny vahininy Izy. Ary amin’ny andron’ny fanatitr’i Jehovah dia izao no hiseho: hovaliako ny andriana sy ny zanaky ny mpanjaka ary izay rehetra mitafy fitafiana hafa firenena. Ary amin’izany andro izany koa dia hovaliako izay rehetra mitsambikina eo ambonin’ny tokonam-baravarana, dia ireo izay mameno ny tranon’ny tompony amin’ny herisetra sy ny fitaka. Zefania 1:5–9.
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
Amin’ny krizin’ny lalàn’ny Alahady, ny Advantisma, izay aseho ho Jerosalema, dia ao amin’“ny lohasahan’ny fahitana.” Ireo izay mandà ny hafatra ara-paminaniana izay asehon’ny “menaka” na ny “fahitana” dia mampihatra spiritisma, izay resahin’i Paoly ao amin’ny Tesaloniana Faharoa. Ao koa no ahitantsika ireo (Shebna) izay tsy nandray ny fitiavana ny fahamarinana.
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.
Ary noho izany antony izany dia handefa fitaka mahery vaika ho aminy Andriamanitra, mba hinoany lainga; mba hohelohina izy rehetra izay tsy nino ny fahamarinana, fa nankafy ny tsy fahamarinana. 2 Tesaloniana 2: 11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
Mazava ho azy fa ny teny hoe “fahamarinana” ampiasain’i Paoly dia ilay teny grika izay nalaina avy amin’ny teny hebreo hoe “fahamarinana,” izay noforonina tamin’ny fampifangaroana ireo litera hebreo telo izay maneho ny Alfa sy ny Omega. Ny fandavana ny “fahamarinana,” aseho ho toy ny foto-kevitry ny Alfa sy ny Omega, dia mitondra fitaka mahery amin’ny Laodiseana, ary izany fitaka izany dia spiritisma.
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
Hoy ny mpaminany Isaia hoe: “Ary raha hoy izy aminao: Mitadiava amin’izay manana fanahy mahazatra sy amin’ny mpanao ody izay mibitsibitsika sy mimenomenona; moa tsy ny olony va no hitady amin’Andriamaniny? Moa ny velona va no hitady amin’ny maty? Ho amin’ny lalàna sy ny fanambarana; raha tsy miteny araka izany teny izany izy, dia satria tsy misy mazava ao aminy.” Isaia 8:19, 20. Raha nanaiky handray ny fahamarinana izay voalaza mazava tsara ao amin’ny Soratra Masina momba ny toetry ny olombelona sy ny toetry ny maty ny olona, dia ho hitany ao amin’ny fitakiana sy ny fisehoan’ny spiritisma ny asan’i Satana miaraka amin-kery sy famantarana ary fahagagana mandainga. Kanefa, toy izay hilefitra ka handao ny fahafahana izay tena mahafinaritra ny fo araka ny nofo, sy handà ny ota izay tiany, dia maro be no manakimpy ny masony tsy hijery ny mazava ka mandroso mahitsy ihany, tsy miraharaha ny fampitandremana, raha manenona ny fandriky ny tenany manodidina azy i Satana, ka tonga remby eo am-pelatanany izy. “Satria tsy nandray ny fitiavana ny fahamarinana izay hahazoany famonjena” izy, dia “Andriamanitra no handefa fampiviliana mahery ho aminy, mba hinoany lainga.” 2 Tesaloniana 2:10, 11. The Great Controversy, 559.
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
Ao amin’i Isaia toko faharoa amby roa-polo, ny lehilahin’ny tanàna falifaly dia novonoina, nefa tsy tamin’ny ady na tamin’ny sabatra; nofatorana niaraka izy ireo ka novonoina mbamin’ny mpitarika izay nandositra.
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
“Raha ny fiangonana manaraka làlana mitovy amin’ny an’izao tontolo izao, dia hiara-hizaka ny anjara farany aminy izy. Tsia, fa satria efa nandray fahazavana lehibe kokoa izy, dia ho lehibe kokoa noho ny an’ny tsy mibebaka ny saziny.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Isika amin’ny maha-vahoaka antsika dia milaza fa manana ny fahamarinana mialoha noho ny vahoaka rehetra etỳ ambonin’ny tany. Koa ny fiainantsika sy ny toetrantsika dia tokony hifanaraka amin’ny finoana tahaka izany. Efa antomotra amintsika izao ny andro izay hanangonana ny marina ho toy ny voam-bary sarobidy fehezina ho amboara ho an’ny trano fitahirizana any an-danitra, raha ny ratsy fanahy kosa dia angonina tahaka ny tsimparifary ho amin’ny afon’ilay andro lehibe farany. Fa ny vary sy ny tsimparifary dia ‘miara-maniry mandra-pahatongan’ny fijinjana.’” Testimonies, volume 5, 100.
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
Ny fitarihana ao amin’ny Isaia roa amby roa-polo dia nafatotry “ny mpandefa zana-tsipìka.” I Sebna dia fantatra ho mpitarika eo amin’ny trano, ary ny toerany dia homena an’i Eliakima, zanak’i Hilkia. Ao amin’ny Isaia roa amby roa-polo, ny hafatra ara-paminaniana asehon’ny “fahitana” momba ireo zava-mitranga ara-paminaniana dia namokatra sokajin’ny mpivavaka roa tao Jerosalema raha manakaiky ny mpanjakan’ny avaratra. Ny sokajy iray dia afatotra ho amin’ny trano fitahirizam-bokatra any an-danitra, ary ny iray kosa ho amin’ny afon’ny andro farany. Izay namatotra ny ratsy fanahy dia “ny mpandefa zana-tsipìka,” izay iray amin’ireo marika maro an’ny finoana silamo ao amin’ny Tenin’Andriamanitra.
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
Ary ny sisa amin’ny isan’ny mpandefa zana-tsipìka, dia ny lehilahy mahery amin’ny taranak’i Kedara, dia hihena; fa Jehovah Andriamanitry ny Isiraely no efa nilaza izany. Isaia 21:17
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Ary izao no anaran’ny zanakalahin’Ismaela, araka ny anarany sy araka ny taranany: Nebajota, lahimatoa tamin’Ismaela; ary Kedara sy Adbeela sy Mibsama, ary Misma sy Doma sy Masa, Hadara sy Tema, Jetora sy Nafisy ary Kedema: ireo no zanakalahin’Ismaela, ary ireo no anarany, araka ny vohiny sy araka ny toby mimandany; andriana roa ambin’ny folo araka ny fireneny. Genesisy 25:13–16.
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
Ny fitarihan’ny Advantisma dia nofatoran’ny mpandefa zana-tsipìka rehefa nandà ny hafatra fa ny Islam no nanafika an’i Etazonia tamin’ny 11 Septambra 2001, ho fahatanterahan’ny faminanian’ny Baiboly. Ny fanafihana tamin’ny 9/11 no fanamafisana ilay hafatra izay nesorina tombo-kase tamin’ny 1989, tamin’ny firodanan’ny Firaisana Sovietika. Ny fanafihan’ny Islam tamin’ny 9/11 dia nifanaraka tamin’ny 11 Aogositra 1840, rehefa ny faminaniana momba ny fanakanana ny Islam no nanome hery ny hafatry ny anjely voalohany tamin’ny fanamafisana ny fitsipika fototry ny faminaniana nambaran’i Miller, fa ny andro iray dia misolo taona iray. Ny 11 Aogositra 1840 dia fahatanterahan’ny zava-nitranga iray efa voalaza mialoha izay nifototra tamin’ny fitsipiky ny andro ho taona. Rehefa tanteraka izany, dia nentina tany amin’ny tobim-piasan’ny misiona rehetra eran-tany ny hafatry ny anjely voalohany.
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
Ny 9/11 dia nanamafy ilay fitsipika fototra amin’ny “fahitana” nomena ny Advantisma hotorina. Izany fitsipika izany dia izao: miverimberina ny tantara. Rehefa nohamafisina tamin’ny 11 Aogositra 1840 ny fitsipika hoe andro iray ho taona iray, dia nidina ilay anjely mahery ao amin’ny Apokalypsy folo ka nanamarika ny fanomezam-pahefana ny hafatry ny ora fitsaran’i Miller; ka izany no tandindon’ny fotoana nidinan’ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo tamin’ny 9/11.
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Aiza no ipoiran’ny teny izay nolazaiko fa hofafan’ny onjan-drano mahery i New York? Tsy mbola nilaza izany mihitsy aho. Izao no nolazaiko, raha nijery ireo trano lehibe natsangana tany aho, rihana ambonin’ny rihana: ‘Endrey ny toe-javatra mahatahotra hitranga rehefa hitsangana ny Tompo hampihorohoro mafy ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho avy amin’ny tany. Kanefa tsy manana fanazavana manokana aho momba izay hanjo an’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia harodana ireo trano lehibe any noho ny fihodinan’ny herin’Andriamanitra sy ny famadihany. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireo rafitra goavana ireo. Hisy toe-javatra hitranga izay tsy azontsika saintsainina akory ny hamafin’ny fahatahorana ao aminy.” Review and Herald, 5 Jolay 1906.
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
Mazava ho azy fa mbola betsaka lavitra no azo lazaina momba ny Islam, kanefa i Shebna dia maneho ireo izay mandà ny “fahitana” ny tantara ara-paminaniana izay miorina amin’ny fiverimberenan’ny tantara, miaraka amin’ilay fahamarinana fototra momba ny fiverimberenan’ny tantara—fa ny fiandohan’ny zavatra iray dia manazava ny fiafaran’ny zavatra iray. Ny famerana ny Islam tamin’ny 11 Aogositra 1840 dia nampidina ilay anjely ao amin’ny Apokalypsy toko faha‑10, ary ny famotsorana ny Islam tamin’ny 9/11 dia nampidina ilay anjely ao amin’ny Apokalypsy toko faha‑18.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
Ary hoy aho hoe: Mba henoy, ry lohan’i Jakoba sy ry andrianan’ny taranak’Isiraely; moa tsy anareo va no mahalala ny rariny? Hianareo izay mankahala ny tsara ka tia ny ratsy, izay manendaka ny hodiny hiala aminy sy ny nofony hiala amin’ny taolany; izay mihinana koa ny nofon’ny oloko sy manendy ny hodiny hiala aminy ary manorotoro ny taolany sy manapaka azy madinika tahaka ny ho ao anaty vilany sy tahaka ny nofo ao anatin’ny handroana. Amin’izany dia hiantso an’i Jehovah izy, nefa tsy hihaino azy Izy; eny, hafeniny aminy ny tavany amin’izany andro izany, satria nanao ratsy tamin’ny asany izy. Izao no lazain’i Jehovah ny amin’ireo mpaminany izay mampivily ny oloko, izay manaikitra amin’ny nifiny ka miantso hoe: Fiadanana; ary izay tsy mametraka ao am-bavany kosa dia omaniny ady. Koa izany no hahatonga ny alina ho aminareo, ka tsy hahita fahitana hianareo; ary ho maizina aminareo izany, ka tsy hanao sikidy hianareo; ary hilentika amin’ny mpaminany ny masoandro, ary ho maizina aminy ny andro. Dia ho menatra ny mpahita, ary ho very hevitra ny mpanao sikidy; eny, samy hanarona ny molony avokoa izy rehetra, fa tsy misy valin-tenin’Andriamanitra. Fa izaho kosa dia feno hery tokoa amin’ny Fanahin’i Jehovah sy fitsarana ary faherezana, mba hanambara amin’i Jakoba ny fahadisoany sy amin’Isiraely ny fahotany. Mba henoy izao, ry lohan’ny taranak’i Jakoba sy ry andrianan’ny taranak’Isiraely, izay mankahala ny rariny sy mamadika ny hitsiny rehetra. Manorina an’i Ziona amin’ny rà hianareo, ary an’i Jerosalema amin’ny heloka. Ny lohany dia mitsara noho ny valim-pitia, ary ny mpisorony mampianatra noho ny karama, ary ny mpaminaniny manao sikidy noho ny vola; kanefa miantehitra amin’i Jehovah izy ka manao hoe: Moa tsy eo amintsika va Jehovah? Tsy hisy loza hahazo antsika. Mika 3:1–11.
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
Ary ho toy ny nofy amin’ny fahitana amin’ny alina ny hamaroan’ny firenena rehetra miady amin’i Ariela [Jerosalema], dia izay rehetra miady aminy sy amin’ny fiarovany mafy ary mampahory azy. Eny, ho toy ny rehefa manonofy ny lehilahy noana, ka indro, mihinana izy; nefa mifoha izy, ka foana ny fanahiny; na toy ny rehefa manonofy ny lehilahy mangetaheta, ka indro, misotro izy; nefa mifoha izy, ka indro, reraka izy, ary mbola maniry ihany ny fanahiny: toy izany no ho hamaroan’ny firenena rehetra izay miady amin’ny tendrombohitra Ziona. Miandrasa, ka gaga; miantsoa mafy, eny, miantsoa mafy: mamo izy, nefa tsy avy amin’ny divay; mivembena izy, nefa tsy avy amin’ny zava-pisotro mahery. Fa Jehovah efa nandatsaka taminareo ny fanahin’ny torimaso lalina, ary efa nanakimpy ny masonareo Izy; ny mpaminany sy ny mpanapaka anareo, dia ny mpahita, no efa nosaronany. Ary ny fahitana rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotra ho an’ny olona mahay mamaky teny ka lazaina hoe: Vakio ange ity, miangavy anao aho; fa hoy izy: Tsy azoko vakina, satria voaisy tombo-kase izy; ary atolotra ho an’izay tsy mahay mamaky teny kosa ny boky ka lazaina hoe: Vakio ange ity, miangavy anao aho; fa hoy izy: Tsy mahay mamaky teny aho. Koa hoy Jehovah: Satria ity firenena ity manakaiky Ahy amin’ny vavany sy manome voninahitra Ahy amin’ny molony, nefa mampanalavitra ny fony amiko, ary ny fahatahorany Ahy dia didin’olona nampianarina fotsiny ihany, dia, indro, mbola hanao asa mahagaga eo amin’ity firenena ity Aho, dia asa mahagaga sady fahagagana; fa ho levona ny fahendren’ny olon-kendriny, ary hafenina ny fahalalan’ny olon-malalany saina. Loza ho an’izay mikendry lalina hanafina ny fisainany amin’i Jehovah, ary ny asany atao ao amin’ny maizina, ka hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Hianareo manodina ny zavatra! Moa hatao tahaka ny tanimanga eo an-tanan’ny mpanefy vilany va ianareo? Fa moa ny asa va hanao amin’izay nanao azy hoe: Tsy izy no nanao ahy? Na ny zavatra voaforona va hanao amin’izay namorona azy hoe: Tsy nanana fahalalana izy? Isaia 29:7–16.
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
Ny lohasahan’ny fahitana, araka an’i Isaia, dia “andro fahoriana sy fanitsakitsahana ary fahaverezan-kevitra avy amin’i Jehovah, Tompon’ny maro, ao amin’ny lohasahan’ny fahitana, fandravana ny manda, ary fitarainana any amin’ny tendrombohitra.” Koa mitomany mafy i Isaia, tahaka an’i Jesosy koa.
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
“Tsy ny fisaintsainana mialoha ny amin’ny fijaliany manokana no nahatonga ny ranomason’i Jesosy. Teo anoloany indrindra i Getsemane, izay tsy ho ela dia hanarona Azy ny horohoron’ny haizina lehibe. Hita teo koa ny vavahadin’ondry, izay nampidirana nandritra ny taonjato maro ireo biby ho fanatitra sorona. Tsy ho ela io vavahady io dia hivoha ho Azy, Ilay tena tandindon-javatra lehibe, izay efa notondroin’ireo fanatitra rehetra ireo ny amin’ny sorony noho ny fahotan’izao tontolo izao. Teo akaiky teo i Kalvary, toerana hisehoan’ny fijaliany efa antomotra. Kanefa tsy noho ireo fampahatsiarovana ny fahafatesany feno habibiana ireo no nitomanian’ny Mpanavotra sy nisentosentoiny noho ny fangirifirian’ny fanahy. Tsy alahelo feno fitiavan-tena no Azy. Ny eritreritra ny amin’ny fijaliany manokana dia tsy nampitahotra izany fanahy mendri-kaja sy mahafoy tena izany. Ny fahitana an’i Jerosalema no nandefona ny fon’i Jesosy—Jerosalema izay nandà ny Zanak’Andriamanitra sy nanamavo ny fitiavany, izay tsy nety ho resy lahatry ny fahagagana lehibe nataony, ary efa saiky hanaisotra ny ainy. Hitany izay naha-izy azy tao amin’ny helony noho ny nandavany ny Mpanavotra azy, ary izay mety ho nahatonga azy raha nandray Ilay hany afaka hanasitrana ny feriny izy. Tonga hamonjy azy Izy; ahoana no hahafoizany azy?”
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
“Ny Isiraely dia vahoaka nankasitrahana; nataon’Andriamanitra fonenany ny tempoliny; ‘tsara toerana sady fifalian’ny tany rehetra’ izany.” Salamo 48:2. Tao no nisy ny firaketana ny fikarakarana mpiaro sy ny fitiavana malefak’i Kristy nandritra ny arivo taona mahery, tahaka izay entin’ny ray ho an’ny zanany tokana. Tao amin’izany tempoly izany no nanambaran’ny mpaminany ny fampitandremany manetriketrika. Tao no nanofahofan’ny fitondrana emboka mirehitra, raha ny emboka manitra, mifangaro amin’ny vavak’ireo mpivavaka, niakatra ho any amin’Andriamanitra. Tao no nikoriana ny ran’ny biby fanatitra, tandindon’ny ran’i Kristy. Tao no nanehoan’i Jehovah ny voninahiny teo ambonin’ny sezan’ny famindram-po. Tao no nanatanterahan’ny mpisorona ny fanompoany, ary ny fiandrianan’ny tandindona sy ny fombafomba dia nitohy nandritra ny taona maro nifandimby. Nefa tsy maintsy nisy fiafarany izany rehetra izany.
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
“Jesosy nanandratra ny tànany,—izay efa matetika nitso-drano ny marary sy ny ory,—ary nanofahofa izany ho any amin’ilay tanàna voaheloka Izy, ka tamin’ny teny vakivaky noho ny alahelo dia nanao hoe: ‘Raha mba fantatrao, dia ianao koa, indrindra amin’izao andronao izao, ny zavatra izay momba ny fiadananao!—’ Teo no nijanona ny Mpamonjy, ka navelany tsy voalaza izay mety ho toetry Jerosalema raha nekeny ny fanampiana izay nirian’Andriamanitra homena azy,—dia ny fanomezana ny Zanany malalany. Raha mba fantatr’i Jerosalema izay tombontsoa tokony ho fantany, ka nibaiko ny fahazavana izay nalefan’ny Lanitra ho azy izy, dia ho afaka nijoro tamin’ny reharehan’ny fanambinana izy, mpanjakavavin’ny fanjakana, afaka tamin’ny herin’ny fahefana nomen’Andriamanitra azy. Tsy hisy miaramila mitam-piadiana ho nitsangana teo am-bavahadiny, tsy hisy saina romana ho nanofahofa teny ambonin’ny mandany. Ny anjara toerana be voninahitra izay mety ho fitahiana ho an’i Jerosalema raha nekeny ny Mpanavotra azy dia nitsangana mazava teo anoloan’ny Zanak’Andriamanitra. Hitany fa tamin’ny alalany no mety ho nahasitrana azy tamin’ny aretiny mafy, nanafahana azy tamin’ny fanandevozana, ary nampiorenana azy ho renivohitra lehibe sy mahery indrindra amin’ny tany. Avy teo amin’ny mandany no hivoahan’ny voromailalan’ny fiadanana ho any amin’ny firenena rehetra. Izy no ho satro-boninahitry ny voninahitr’izao tontolo izao.”
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
“Kanefa ny sary mamirapiratra momba izay nety ho nahatongavan’i Jerosalema dia manjavona tsy ho eo imason’ny Mpamonjy. Tsapany ny toetrany ankehitriny eo ambanin’ny ziogan’ny Romana, mitondra ny fahatezeran’Andriamanitra, voatendry ho amin’ny fitsarany famaliana. Raisiny indray ny kofehy tapaka tamin’ny fisaonany hoe: ‘Fa ankehitriny dia miafina amin’ny masonao izany. Fa ho avy aminao ny andro, izay hananganan’ny fahavalonao hady manodidina anao ka hanodidina anao izy sy hanery anao amin’ny lafiny rehetra; dia hampitovina amin’ny tany ianao sy ny zanakao ao anatinao; ary tsy havelany hisy vato iray hitoetra eo ambonin’ny vato iray ao aminao; satria tsy fantatrao ny fotoan’ny famangianao.’”
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
Tonga Kristy mba hamonjy an’i Jerosalema sy ny zanany; nefa ny fireharehana fariseo, ny fihatsarambelatsihy, ny fialonana ary ny lolompo no nisakana Azy tsy hahatanteraka ny fikasan’Andriamanitra. Fantatr’i Jesosy ny famaizana mahatsiravina izay hihatra amin’ilay tanàna voaozona. Hitany i Jerosalema voahodidin’ny tafika, ny mponina voageja tao anatiny atosiky ny hanoanana sy ny fahafatesana, ny reny mihinana ny fatin’ny zanany manokana, ary ny ray aman-dreny sy ny zanaka mifampilanja ny sombin-kanina farany eo amin’izy samy izy, satria ny fitiavana voajanahary dia ringanin’ny fangidian’ny hanoanana manaikitra. Hitany fa ny hamafin’ny fon’ny Jiosy, araka ny niseho tamin’ny nandavany ny famonjeny, dia hitarika azy koa handà ny hilefitra amin’ny tafika mpanafika. Nibanjina an’i Kalvary Izy, izay hanandratana Azy, feno hazo fijaliana betsaka tahaka ny hazo any an’ala. Hitany ireo mponina ory fadiranovana mijaly amin’ny fampijaliana eo amin’ny fanantonana sy amin’ny hazo fijaliana, ireo lapa tsara tarehy rava, ny tempoly tonga korontam-bato, ary amin’ireo rindrina vaventy dia tsy hisy vato iray hitoetra eo ambonin’ny vato iray, fa ny tanàna kosa hovoasa tahaka ny saha. Koa marina tokoa raha nitomany tamin’ny fijaliana lalina ny Mpamonjy teo anoloan’izany fahitana mahatahotra izany.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
«Jerosalema dia zanaky ny fikarakarany, ary tahaka ny ray malemy fanahy mitomany noho ny zanaka mania, dia toy izany no nitomanian’i Jesosy noho ilay tanàna malala. Hataoko ahoana no hahafoiko anao? Hataoko ahoana no hahitako anao hatolotra ho amin’ny fandringanana? Tsy maintsy avelako handeha va ianao mba hameno ny kapoaky ny helokao? Ny fanahy iray dia sarobidy tokoa ka, raha oharina aminy, dia latsaka ho zava-poana izao tontolo izao; nefa eto dia firenena iray manontolo no ho very. Rehefa hilentika tsy ho hitan’ny maso any an-danitra ny masoandro mianavaratra ho any andrefana, dia hifarana ny andron’ny fahasoavana ho an’i Jerosalema. Raha mbola nijanona teo an-tampon’i Oliva ilay filaharana, dia mbola tsy tara loatra ho an’i Jerosalema ny hibebaka. Tamin’izany fotoana izany, ilay anjelin’ny famindram-po dia namoritra ny elany mba hidina avy eo amin’ny seza fiandrianana volamena ka hanome toerana ny rariny sy ny fitsarana haingana ho avy. Nefa ny fon’i Kristy lehibe feno fitiavana dia mbola nifona ho an’i Jerosalema, izay nanamavo ny famindram-pony, naniratsira ny fampitandremany, ary saika handoto ny tanany amin’ny rany. Raha mba hibebaka ihany Jerosalema, dia mbola tsy tara loatra. Raha mbola nitaredretra teo ambonin’ny tempoly sy ny tilikambo ary ny tampon-trano ny tara-pahazavana farany avy amin’ny masoandro milentika, moa tsy hisy anjely tsara iray va hitarika azy ho amin’ny fitiavan’ny Mpamonjy ka hampiala ny loza hanjo azy? Ry tanàna tsara tarehy nefa tsy masina, izay nitora-bato ny mpaminany, izay nandà ny Zanak’Andriamanitra, izay namatotra ny tenany tamin’ny fatoran’ny fanandevozana noho ny tsy fibebahany,—efa saiky lany ny andron’ny famindram-po ho azy!» Ilay Fitiavana Mandresy, 576–578.
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
Araka ny ambaran’i Isaia ao amin’ny toko faharoa amby roa-polo ny amin’ny ady atao amin’i Jerosalema, ireo mpanafika dia “nilahatra teo am-bavahady.” Elama sy Kira no teo am-bavahady, efa vonona ny fiadiany, ary avy eo dia hitan’izy ireo ny fisaronan’i Jerosalema. Ao amin’i Isaia, ny “fisarona” izay hitan’ny fahavalo teo am-bavahady dia ny aloky ny Egypta.
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
Loza ho an’ireo zanaka mpikomy, hoy Jehovah, izay maka saina, nefa tsy avy amiko; ary izay misaron-tava amin’ny fisarona, nefa tsy avy amin’ny Fanahiko, mba hanampiany ota amin’ny ota; dia ireo izay mizotra hidina ho any Egypta, nefa tsy nanontany tamin’ny vavako; mba hampahery ny tenany amin’ny herin’i Farao sy hatoky ao amin’ny alok’i Egypta! Isaia 30:1, 2.
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
Fantatry ny fahavalon’i Jerosalema fa izay asehon’i Sebna dia nametraka ny fitokisany tamin’i Egypta, ka nihevitra fa hiaro azy Egypta; fa izay asehon’i Eliakima, zanak’i Hilkia, kosa dia tsy mitoky amin’ny “alokalok’i Egypta”, fa rakotra ny rakotry ny Fanahin’Andriamanitra ary matoky amin’ny “alokalok’Ilay Avo Indrindra.”
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
Izay mitoetra ao amin’ny miafinafon’ny Avo Indrindra dia honina eo ambanin’ny aloky ny Tsitoha. Hiteny ny amin’i Jehovah aho hoe: Izy no fialofako sy fiarovako mafy; Andriamanitro Izy; Izy no hitokiako. Salamo 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
Amin’ny krizy momba ny lalàn’ny Alahady, ireo virijina hendry izay asehon’i Eliakima zanak’i Hilkia dia miantehitra amin’ny aloky ny Avo Indrindra, ary ireo virijina adala izay asehon’i Sebna kosa dia miantehitra amin’ny alok’i Egypta. Ny teny nadika hoe “naharihary” dia midika hoe manala fitafiana ka mitondra ho amin’ny fahababoana. Fantatr’ireo fahavalo eo am-bavahady fa nesorina ny fiarovana an’i Jerosalema, ary i Sebna sy ny namany dia manomboka miezaka hamonjy ny tenany; fa hitany “ny triatra amin’ny tanànan’i Davida,” ary hitany fa maro ireo triatra izay hahafahan’ny fahavalo miditra. Noho ny tahotra mafy, araka ny aseho ao amin’ny fanoharana ny amin’ny virijina folo, ireo adala dia manomboka mitady fiarovana, nefa tsy manana izany izy.
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
I Shebna dia mitodika amin’“ny fiadian’ny ala” mba hamonjy azy, nefa efa tara loatra izany. Manisa ny trano ao Jerosalema izy ka manomboka mandrava azy ireny mba hanamafisana ny manda, nefa efa tara loatra izany. Angonin’izy ireo ny rano avy amin’ny farihy ambany ka miezaka mampifandray izany amin’ny ranon’ny farihy taloha, nefa efa tara loatra izany. Noho ny rano izay famantarana voalohany ny Fanahy Masina, dia hita fa mitady diloilo fatratra izy ireo, nefa efa tara loatra izany. Tamin’ny ezaka rehetra nataony dia nanadino ny Mpamorona ny farihy izy ireo, sy ny nanaovany ireny “farihy” fahamarinana ireny hatry ny ela. Nanadino izy ireo fa ny Vatolampin’ny taona rehetra no nanome ny hafatra tamin’ny andro taloha. Nifidy ny tsy handeha amin’ny lalana fahiny izy ireo, izay asehon’ny fanorenana natsangana tamin’ny alalan’ny asan’i William Miller.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Mitady hampivily ny sain’ireo rahalahy sy anabavintsika hiala amin’ny asa fanomanana vahoaka iray hijoro amin’izao andro farany izao ny fahavalo. Ny fireharehany feno fitaka dia natao hitarihana ny saina hiala amin’ny loza sy ny adidy amin’izao fotoana izao. Ataony ho tsinontsinona ny fahazavana izay nidinan’i Kristy avy any an-danitra homena an’i Jaona ho an’ny olony. Ampianariny fa ny toe-javatra izay eo anoloantsika indrindra dia tsy manan-danja ampy ka tokony homena fiheverana manokana. Foanany ny herin’ny fahamarinana avy any an-danitra, ary robainy ny olon’Andriamanitra amin’ny fanandramany taloha, ka soloany siansa sandoka izany.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Izao no lazain’i Jehovah: Mijanòna eo amin’ny làlana ianareo, ka jereo, ary anontanio ny amin’ny làlana fahiny, izay misy ny làlana tsara, ka mandehana eo aminy.’ Jeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Aoka tsy hisy hiezaka handrava ny fanorenan’ny finoantsika—dia ireo fanorenana izay napetraka tany am-piandohan’ny asantsika tamin’ny alalan’ny fandalinana amim-bavaka ny Teny sy tamin’ny alalan’ny fanambarana. Eo ambonin’ireo fanorenana ireo no nanorenantsika nandritra ny dimampolo taona farany. Mety hihevitra ny olona fa nahita lalana vaovao izy ary afaka mametraka fanorenana mafimafy kokoa noho izay efa napetraka. Kanefa fitaka lehibe izany. Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa napetraka.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Taloha dia maro no efa nanandrana nanorina finoana vaovao sy nametraka fitsipika vaovao. Nefa hafiriana no nijoroan’izany fanorenany izany? Tsy ela dia nianjera izany, satria tsy naorina teo ambonin’ny Vatolampy.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Tsy voatery niatrika ny tenin’olombelona va ny mpianatra voalohany? Tsy voatery nihaino fampianaran-diso va izy ireo, ary avy eo, rehefa vitany avokoa ny zavatra rehetra, dia nijoro mafy ka nanao hoe: ‘Fa tsy misy mahay mametraka fanorenana hafa afa-tsy izay efa napetraka’? 1 Korintiana 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Koa dia tsy maintsy tanantsika mafy hatramin’ny farany ny fiandohan’ny fahatokisantsika. Teny feno hery no nalefan’Andriamanitra sy Kristy ho amin’ity vahoaka ity, ka nampisaraka azy tamin’izao tontolo izao tsikelikely, ary nitondra azy ho amin’ny fahazavana mazavan’ny fahamarinana ankehitriny. Ny molotry ny mpanompon’Andriamanitra, izay voakasiky ny afo masina, no nanambarany ny hafatra. Ny fanononana avy amin’Andriamanitra dia nametraka ny tombo-kaseny hanamarina ny maha-marina ny fahamarinana nambara.” Testimonies, boky faha-8, 296, 297.
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
Ny “andro” izay hitrangan’izany rehetra izany dia ilay “andro” araka ny Soratra Masina izay ambaran’i Isaia ho ilay andro niantsoan’i Jehovah, Tompon’ny maro, ho amin’ny “fitomaniana sy fisaonana ary fanaratra loha ary fisikinana lamba fisaonana.”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
Ary niteny tamin’i Mosesy Jehovah ka nanao hoe: Ary amin’ny andro fahafolon’ity volana fahafito ity dia hisy andro fanavotana; ho fiantsoana masina ho anareo izany; ary hampahory ny fanahinareo ianareo ka hanatitra fanatitra atao amin’ny afo ho an’i Jehovah. Ary aza manao raharaha akory amin’izany andro izany; fa andro fanavotana izany, hanaovana fanavotana ho anareo eo anatrehan’i Jehovah Andriamanitrareo. Fa ny fanahy rehetra izay tsy hampahory tena amin’izany andro izany dia hofongorana tsy ho isan’ny fireneny. Ary ny fanahy rehetra izay manao raharaha amin’izany andro izany dia haringako tsy ho isan’ny fireneny. Aza manao raharaha na inona na inona; ho lalàna mandrakizay amin’ny taranakareo hatrany amin’izay rehetra onenanareo izany. Ho sabatan’ny fitsaharana ho anareo izany, ary hampahory ny fanahinareo ianareo; amin’ny harivan’ny andro fahasivin’ny volana, dia hatramin’ny hariva ka hatramin’ny hariva no hitandremanareo ny sabatanareo. Levitikosy 23:26–32.
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
Ang adlaw nga gihulagway pinaagi kang Sebna ug Eliakim nga anak ni Hilkias mao ang antitipikal nga Adlaw sa Pagpasig-uli, nga naglangkob sa kasaysayan sukad sa 1844 hangtod si Miguel motindog. Niadtong yugto sa panahon ang Adventismo gitawag sa “pagpaantos” sa ilang mga kalag, o sumala sa paghulagway ni Isaias, gitawag “sa paghilak, ug sa pagbangotan, ug sa pagkaupaw, ug sa pagbakus sa sako.”
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
“Tamin’ny taona 1844 dia niditra tao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra ny Mpisoronabentsika lehibe, mba hanomboka ny asan’ny fitsarana famotopotorana. Ny raharahan’ireo marina izay efa maty dia efa nandalo teo anatrehan’Andriamanitra hodinihina. Rehefa ho vita izany asa izany, dia havoaka amin’ny velona ny didim-pitsarana. Endrey, sarobidy sady lehibe tokoa ireo fotoana manetriketrika ireo! Ny tsirairay amintsika dia manana raharaha miandry ao amin’ny fitsaran’ny lanitra. Isika tsirairay avy dia hotsaraina araka ny asa natao tamin’ny tena. Tamin’ny fanompoam-pivavahana tandindona, raha nataon’ny mpisoronabe tao amin’ny fitoerana masina indrindra amin’ny fitoerana masina tetỳ an-tany ny asam-panavotana, dia notakina tamin’ny vahoaka ny hampahory ny fanahiny teo anatrehan’Andriamanitra sy hiaiky ny fahotany, mba hahazoany fanavotana sy mba hofafana. Moa va hisy kely noho izany hotakina amintsika amin’izao andro fanavotana antitandindona izao, raha Kristy ao amin’ny fitoerana masina any ambony no mifona ho an’ny olony, ary ny fanapahan-kevitra farany sady tsy azo ivalozana no havoaka amin’ny raharaha rehetra?”
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
«Inona no toetrantsika amin’izao andro mahatahotra sy manetriketrika izao? Indrisy, endrey ny fireharehana manjaka ao amin’ny fiangonana, endrey ny fihatsarambelatsihy, endrey ny fitaka, endrey ny fitiavana fitafiana, ny filibana sy ny fialam-boly, endrey ny faniriana ho ambony indrindra! Izany ota rehetra izany no nandrakotra ny saina, ka tsy voavaka ny zavatra mandrakizay. Moa tsy handinika ny Soratra Masina va isika, mba hahalalantsika izay misy antsika amin’izao tantaran’izao tontolo izao? Moa tsy ho tonga saina va isika ny amin’ny asa izay tanterahina ho antsika amin’izao fotoana izao, sy ny toerana izay tokony hitoerantsika amin’ny maha-mpanota antsika, raha mbola mizotra izao asam-panavotana izao? Raha mba miahy ny famonjena ny fanahintsika isika, dia tsy maintsy manao fiovana hentitra sy mazava. Tsy maintsy mitady an’i Jehovah amin’ny fibebahana marina isika; tsy maintsy amin’ny fibebahana lalina ao am-po no hiaikentsika ny fahotantsika, mba hovonoina tsy ho tsaroana intsony izany.» Selected Messages, boky 1, 124, 125.
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
Ary tamin’izany andro izany Jehovah, Tompo Andriamanitry ny maro, dia niantso ho amin’ny fitomaniana sy ny fisaonana ary ny fanotofana, sy ny fisikinana lamba fisaonana; kanjo, indro, fifaliana sy haravoana, famonoana omby sy famonoana ondry, fihinanana hena ary fisotroana divay: aoka isika hihinana sy hisotro; fa rahampitso dia ho faty isika. Isaia 22:12, 13.
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
Ny Tompo niantso an’i Sebna hampahory ny fanahiny, nefa izy kosa nifidy ny hihinana sy hisotro ary hanohy hifety. “Nambaran’ny” Tompo tao “an-tsofiny” fa tsy ho voavela ny fahotan’i Sebna. Ny teny nadika hoe “voavela” dia ilay teny ampiasaina ao amin’ny Levitikosy ho an’ny hoe “fampihavanana.” Ity fahotan’ny Advantisma Laodiseana ity dia tsy hahazoana fampihavanana. Ankehitriny Isaia dia manomboka miresaka ny fifandraisan’i Sebna (Advantista Laodiseana) amin’i Eliakima, zanak’i Hilkia (Advantista Filadelfiana).
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
I Sebna dia ilay “mpitahiry vola”, tahaka an’i Jodasy. Ary Tobia, tamin’ny andron’i Nehemia, dia nonina tao amin’ny fitoeran’Andriamanitra, tao amin’ny efitra iray (fitehirizam-bola) izay tokony hitahirizana ny fanatitra. Rehefa nanadio ny tempoly Nehemia, dia noroahiny i Tobia sy ny fananany. I Sebna koa dia hatsipy hivoaka. Samy maneho ny fandoavana an-katerena ny Advantisma Laodiseana izy roa ireo amin’ny fotoanan’ny lalàna Alahady.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Noho ny habibiana sy ny famadihan’ny Amonita sy ny Moabita tamin’ny Isiraely, dia efa nambaran’Andriamanitra tamin’ny alalan’i Mosesy fa tokony ho voaroaka mandrakizay tsy ho isan’ny fiangonan’ny olony izy ireo. Jereo Deoteronomia 23:3–6. Ho fanitsakitsahana izany teny izany, ny mpisoronabe dia nanary ny fanatitra izay notehirizina tao amin’ny efitranon’ny tranon’Andriamanitra, mba hanomezana toerana an’ity solontenan’ny firenena voarara ity. Tsy nisy fanamavoana lehibe kokoa an’Andriamanitra azo naseho noho ny fanomezana tombon-tsoa toy izany ho an’ity fahavalon’Andriamanitra sy ny fahamarinany ity.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Rehefa niverina avy tany Persia i Nehemia dia nahalala ny fanamasinana voahosihosy tamin-kasahiana ka nandray fepetra haingana mba handroahana ilay mpiditra an-keriny. ‘Nalahelo mafy aho,’ hoy ny fanambarany; ‘koa nariako hivoaka avy tao amin’ny efitra avokoa ny fanaka rehetra tao an-tranon’i Tobia. Dia nandidy aho, ka nodiovin’izy ireo ny efitra; ary naveriko tao indray ny fanaky ny tranon’Andriamanitra mbamin’ny fanatitra hohanina sy ny ditin-kazo manitra.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
“Tsy ny tempoly ihany no efa nohamasinina tamin’ny fanevatevana, fa ny fanatitra koa dia nampiasaina tamin’ny fomba tsy araka ny tokony ho izy. Izany dia nitarika ho amin’ny fampihena ny fahalalahan-tanan’ny vahoaka. Very ny zotom-pony sy ny hafanam-pony, ka tsy nazoto nandoa ny fahafolonkarena izy. Zara raha nisy tao ny tahirim-bolan’ny tranon’i Jehovah; maro tamin’ireo mpihira sy ny hafa izay niasa tamin’ny fanompoana tao amin’ny tempoly, satria tsy nahazo fanohanana ampy, no nandao ny asan’Andriamanitra mba hiasa any an-kafa.” Prophets and Kings, 670.
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
Shebna sy Jodasy ary Tobia dia samy maneho ny Advantista Laodiseana amin’ny andro farany.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? 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 22:15–19.
Izao no lazain’i Jehovah, Andriamanitry ny maro, hoe: Mandehana, manatona ity mpitahiry rakitra ity, dia Sebna, izay miandraikitra ny trano, ka lazao hoe: Inona no anananao aty, ary iza no anananao aty, no nandavahanao fasana ho anao aty, tahaka izay mandavaka fasana ho azy eny amin’ny avo sy mikapa fonenana ho azy ao amin’ny vatolampy? Indro, Jehovah hanipy anao lavitra amin-kery lehibe, ary hosaronany tokoa ianao. Hahodiny sy hatsipiny mafy toy ny baolina ho any amin’ny tany malalaka ianao; any no hahafatesanao, ary any ny kalesin’ny voninahitrao dia ho fahafaham-baraka ho an’ny tranon’ny tomponao. Ary horoahiko hiala amin’ny toeranao ianao, ary hesorina hiala amin’ny raharaham-panjakanao. Isaia 22:15–19.
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
Rehefa nanatona an’i Jerosalema ny mpanjakan’ny avaratra, ary tokony hotsarovana fa fanatonana miandalana izany, fanatonana izay fantatry ny mponin’i Jerosalema fa ho avy. Izany no amantarana azy ao amin’ny Isaia toko faha-roapolo, rehefa nandresy an’i Asdoda tany Egypta i Tartana, komandin’ny Asyriana. Fantatr’izy ireo izay ho avy, kanefa nandany ny fotoanany i Sebna tamin’ny fanamboarana fasana kanto ho an’ny tenany. Hitan’ny arkeôlôga ny fasan’i Sebna ary nesoriny ilay soratra izay teo ambonin’ny fidirana amin’ny fasana, ary ankehitriny dia ao amin’ny Tranombakoka Britanika izany. Mahagaga ihany, rehefa nesorina i Sebna ka nandimby ny toeram-pitondrany i Eliakima, zanak’i Hilkia, dia nomena tombokase mpanjaka i Eliakima, zanak’i Hilkia, izay azony nampiasaina hanamafisana ny anarany tamin’ny taratasy ofisialy. Hitan’ny arkeôlôga koa izany tombokase izany, ary ao amin’io tranombakoka iray any Angletera io ihany. Sebna dia ao amin’ny tranombakoka, asehon’ny fasany, dia ny mariky ny fahafatesana; ary i Eliakima, zanak’i Hilkia, kosa dia ao amin’ny tranombakoka miaraka amin’ny fanehoana ny tombokasen’ny fiainana.
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
Noho ny fandavan’i Shebna ny hafatra fampitandremana mikasika ny mpanjakan’ny avaratra, dia naloan’ny vavan’ny Tompo izy; ary ny teny nadika hoe “naloa” ao amin’ny fampitandremana ao amin’ny Apokalypsy ho an’i Laodikia dia midika marina hoe fandoavana mahery vaika. Tamin’ny andron’i Nehemia dia noroahiny hivoaka i Tobia sy ny fananany; ary tamin’i Shebna kosa dia natsipiny tamin-kery tahaka ny baolina ho any an-tany lavitra izy. I Shebna dia Adventista Laodikeana izay mandà ny hafatra ara-paminaniana izay naseho tsy voaisy tombo-kase tamin’ny 1989 ka miomana ho amin’ny fasana—dia ny mariky ny bibidia; ary i Eliakima, zanak’i Hilkia, dia Adventisma Filadelfiana izay mandray ny tombo-kasen’Andriamanitra.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
Ary amin’izany andro izany dia hantsoiko Eliakima zanak’i Hilkia, mpanompoko; ary hotafiako ny akanjonao izy, ary hampahereko amin’ny fehikibonao; ary hapetrako eo an-tanany ny fahefanao; ka ho tonga ray ho an’ny mponina ao Jerosalema sy ho an’ny taranak’i Joda izy. Isaia 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
Amin’ny lalàn’ny Alahady no anasarahana ny vary sy ny tsimparifary ao anatin’ny Advantisma, ary ny fitarihana ny fiangonana mpandresy dia omena an’i Eliakima, zanak’i Hilkia; ary amin’izany ny Tompo dia manandratra ny fiangonany ho faneva, raha ny hafatry ny anjely fahatelo kosa mitombo ka tonga antso mafy. Mety ho tafahoatra loatra angamba ny famerimberenako tamin’ny nampidirako ny andian-teny hoe “zanak’i Hilkia,” nefa azoko natao fotsiny ny nilaza hoe Eliakima. Kanefa miaraka izy mianaka, dia tandindon’ny hafatr’i Elia alohan’ny loza fito farany. Ny hafatr’i Elia dia mampiasa ny tandindon’ny ray sy ny zanaka mba hanehoana ny voalohany (ray) sy ny farany (zanaka). Io fifandraisana ara-paminaniana io no manampy amin’ireo ankamantatra farany ao amin’ny toko faharoa amby roapolo. Ny teny fikasana ho an’i Eliakima, zanak’i Hilkia, dia izao: hapetraky ny Tompo eo an-tsorony ny fanalahidin’ny taranak’i Davida.
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
Ny “tranon’i Davida” dia ilay hafatry ny ray sy ny zanaka izay noresahin’i Jesosy tamin’ny resaka farany nataony tamin’ireo Jiosy mpikomy. Izy io ihany koa no amaranany ny bokin’ny Apokalypsy. Ny tranon’i Davida dia nanana fanalahidy, izay, raha tsy ampiasaina amin’ny zavatra hafa amin’ny 22 Oktobra 1844, satria ny toerana tokana ao amin’ny Soratra Masina izay manondro izany fanalahidy izany dia ao amin’ny hafatra ho an’ny fiangonana tao Filadelfia.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ary hapetraky ny tranon’i Davida no hapetrako eo an-tsorony; ka hovohany, nefa tsy hisy hahidy; ary hidirany, nefa tsy hisy hamoha. Isaia 22:22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
Ary soraty ho an’ny anjelin’ny fiangonana any Filadelfia hoe: Izao no lazain’ilay Masina, ilay Marina, ilay manana ny fanalahidin’i Davida, izay mamoha ka tsy misy olona mahahidy, ary manidy ka tsy misy olona mahavaha; fantatro ny asanao: indro, efa nametraka varavarana misokatra eo anoloanao Aho, ka tsy misy olona mahahidy azy; fa manana hery kely ianao, nefa nitandrina ny teniko, ary tsy nandà ny anarako. Indro, hataoko avy amin’ny synagogan’i Satana izy ireny, dia ireo milaza ny tenany ho Jiosy, nefa tsy izy, fa mandainga; indro, hataoko ho tonga hiankohoka eo anoloan’ny tongotrao izy, ary hahalala fa Izaho efa tia anao. Satria nitandrina ny tenin’ny faharetako ianao, Izaho kosa hiaro anao amin’ny ora fakam-panahy izay ho avy amin’izao tontolo rehetra izao, hizaha toetra izay monina ambonin’ny tany. Indro, avy faingana Aho; tano mafy izay anananao, mba tsy hisy haka ny satroboninahitrao. Izay maharesy no hataoko andry ao amin’ny tempolin’Andriamanitro, ary tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema Vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:7–12.
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
I Eliakima dia maneho ny Filadelfiana iray nandritra ny hetsika Millerita izay manokatra ny Toerana Masina Indrindra tamin’ny 22 Oktobra 1844. Fantatro fa i Kristy, Mpisoronabentsika Lehibe, no nanokatra izany varavaran’ny fotoam-pitantanana izany, nefa i Kristy no nametraka ny fanalahidy teo an-tsorok’i Eliakima, zanak’i Hilkia, ary milaza hoe: “izy no hanokatra.” Efa tonga amin’ilay teboka izay notondroiko tany am-piandohan’ity lahatsoratra ity isika.
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
Misy imvalo amby folo ao amin’ny Isaia no ahitantsika ny teny hoe “entana mavesatra,” kanefa impito amin’ireo no ilazana zavatra entina eo an-tsoroka, ary iraika ambin’ny folo kosa no ilazany faminaniana loza. Indray mandeha amin’ireo valo ambin’ny folo ireo, ilay teny izay midika faminaniana loza dia ampiasaina koa miaraka amin’izay mba hanehoana entana mavesatra entina eo an-tsoroka.
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
Ny tantaran’ny lohasahan’ny fahitana dia mikasika hafatra loza izay mamorona sokajin’olona roa mpivavaka ao Jerosalema. Ny hafatra ara-paminaniana izay nanondro ny fanokafana ny fitsarana dia natolotr’i Ray Miller, ary izany no hafatry ny anjely voalohany, izay nifarana rehefa nakatona ny varavaran’ny fitoerana masina ary nosokafana ny Fitoerana Masina Indrindra tamin’ny 22 Oktobra 1844. Ny “entana” izay napetraka teo an-tsorok’i William Miller, ka nanirahana azy hitondra izany ho amin’izao tontolo izao, dia ny hafatry ny anjely voalohany, faminaniana loza izay nifarana tamin’ny 22 Oktobra 1844 tamin’ny fahatongavan’ny hafatry ny anjely fahatelo.
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
Ny “fanalahidin’ny tranon’i Davida no hapetrako eo an-tsorony,” ary hoy Izy: “Amin’izany andro izany,” “dia hesorina ny fantsika izay voafantsika mafy eo amin’ny fitoerana azo antoka, ka hotapahina sy hianjera; ary ny enta-mavesatra izay teo aminy dia hoesorina.”
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
Ny teny nadika eto hoe “vesatra” dia ilay teny manondro faminaniana loza, nefa ity faminaniana loza ity dia tsy ilay teny hebreo ampiasain’i Isaia hanehoana zavatra entinao eo an-tsorokao. Amin’ny maha-teny ilazana faminaniana loza azy, dia midika izany fa hapetraka eo an-tsorok’i Eliakima, zanak’i Hilkia, ny fanalahidin’i Davida, ary ny vesatra izay eo an-tsorony dia faminaniana loza. Kilalaon-teny lalina tokoa izany!
Sister White says this about a key that is attached to the Bible.
Nilaza izao Rahavavy White momba ny fanalahidy iray izay mifamatotra amin’ny Baiboly.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“Am-pon’ny Tenin’Andriamanitra dia misy fanalahidy izay manokatra ny vata sarobidy, ho amin’ny fahafaham-pontsika sy ny fifaliantsika. Mahatsiaro ho mankasitraka aho noho ny taratry ny mazava rehetra. Amin’ny ho avy, dia hazavaina ireo zava-niainana izay tena mistery amintsika ankehitriny. Misy zava-niainana sasany izay mety tsy ho takatsika tanteraka mihitsy mandra-panaovan’ity mety maty ity ny tsy fahafatesana.” Manuscript Releases, boky faha-17, 261.
Miller’s opening remarks about his dream says this.
Izao no lazain’i Miller momba ny nofiny dia izao.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.
“Nanonofy aho fa Andriamanitra, tamin’ny tànana tsy hita maso, dia nandefa tamiko vata kely iray voarafitra tamin’ny fomba mahagaga, tokony ho folo santimetatra ny halavany ary enina santimetatra toradroa ny refiny, vita tamin’ny hazo ebona sy voahangy narafitra tamim-pahakingana. Nisy fanalahidy nifatotra tamin’ilay vata. Dia noraisiko avy hatrany ilay fanalahidy ka nosokafako ilay vata; ary, tamin’ny hagagako sy ny talanjonako, dia hitako fa feno karazan-javatra sy haben’ny firavaka rehetra izy, dia diamondra, vato sarobidy, ary vola madinika volamena sy volafotsy isan-karazany sy sanda rehetra, voalamina tsara tao amin’ny toerany avy ao anatin’ilay vata; ary rehefa voalamina toy izany izy ireo dia namerina taratra fahazavana sy voninahitra izay ny masoandro irery ihany no mitovy aminy.” Early Writings, 81.
In James White’s footnotes of the dream, he says this of the key.
Ao amin’ny fanamarihana ambany pejin’i James White momba ilay nofy, dia izao no lazainy momba ilay fanalahidy.
The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.
Ny “lakile mifatotra” dia fomba nandikany ny Teny faminaniana—fampitahana Soratra Masina amin’ny Soratra Masina—ny Baiboly no mpandika ny tenany ihany. Tamin’ity lakile ity no nanokafan-dRahalahy Miller ny “vata”, na ny fahamarinana lehibe momba ny fiavian’i Kristy ho an’izao tontolo izao.” James White.
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
James White dia naneho hevitra momba ity nofy ity, ary teo am-panatanterahana izany dia nanoratra teny fanolorana izy. Zava-dehibe indrindra ny mahafantatra fa i Miller dia nanana ny nofiny ka namoaka izany tamin’ny taona 1847, farafahakeliny roa taona taorian’ilay Fahadisoam-panantenana Lehibe, tamin’ny fotoana izay efa niparitahan’ireo Advantistan’i Millerita izay taloha niray. I Miller dia tafasaraka tamin’ilay hetsika, ary ilay “ondry vitsy” izay “niely patrana” dia mbola nijaly noho ilay fahadisoam-panantenana. Ny nofin’i Miller dia niresaka mivantana tamin’izany toe-javatra izany, ary James White dia naneho hevitra momba azy, sady Ellen White koa nanondro azy tamin’ny fomba tena miabo tanteraka. James White dia nanoratra teny fanolorana ho an’ilay nofiny, nampiditra ilay nofy, ary avy eo nanampy fanamarihana ambany pejy vitsivitsy. Ny teny fanolorany, ilay nofy, ary ireo fanamarihana ambany pejy dia ho hita any amin’ny faran’ity lahatsoratra ity ho an’izay mila mahazo izany fanazavana izany.
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
Ny Isaia toko faha-roapolo amby roa dia fanoharana ny amin’ny fiandohana sy ny fiafaran’ny Advantisma. Ao amin’ireo tantara roa ireo dia nisy ary mbola hisy fisarahana izay nitranga tamin’ny 22 Oktobra 1844, ary avy eo indray amin’ny lalàn’ny Alahady. Ny fisarahana tamin’ireo tranga roa tonta ireo, dia ny fiandohana sy ny fiafarana, no fahatanterahan’ny fanoharana momba ireo virijina folo. Mampahafantatra antsika ny Rahavavy White fa ny virijina adala dia Laodikiana. Shebna dia misolo tena ny Advantista Laodikiana amin’ny fiandohana sy ny fiafaran’ny Advantisma. Eliakima, zanak’i Hilkia, kosa dia misolo tena ny Advantista Filadelfiana.
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
Kanefa i Hilkia dia maneho koa ny rain’ny Advantisma, “fa ho tonga ray ho an’ny mponin’i Jerosalema sy ho an’ny taranak’i Joda izy.” Nantsoina tamim-panajana hoe “Rainy Miller” i William Miller. Napetraka teo an-tsorok’i Miller “ny fanalahidin’i Davida,” izay maneho ny fomba nandalinany ny Soratra Masina, dia “tsipika manampy tsipika.”
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
Ny fitoeran-boky dia ny Baiboly; ary nampiasainy ny “fanalahidin’i Davida,” izay maneho ireo fitsipika momba ny fandikana ara-paminaniana nampiasainy hanokafana ny fahamarinan’ilay anjelin’ny voalohany. Ireo fitsipika ireo, (ny fanalahidin’i Davida) sy ny faminaniany momba ny loza hanjo (ny enta-mavesatra), izay takatra tamin’ny alalan’ny fanalahidin’i Davida, dia nahantona “tahaka ny fantsika amin’ny fitoerana mafy orina” tao amin’ny fitoerana masina. Ny “fantsika” dia ny datin’ny 22 Oktobra 1844. Ny teny hoe “fantsika” dia midika tsimatra, fantsika, na tsatoka, izay maneho marika famantarana eny an-dalana. Ny “enta-mavesatra,” na ilay faminaniana momba ny loza hanjo izay nahantona tamin’izany fantsika izany, dia ny hafatry ny anjelin’ny voalohany; ary tonga tamin’ny fiafarany io hafatra io tamin’ny 22 Oktobra 1844, rehefa tanteraka ilay faminaniana momba ny loza hanjo ka nesorina, notapahina, ary lavo. Nesorina izany satria efa lasa zavatra tamin’ny lasa ilay hafatra ara-paminaniana momba ny loza hanjo, ka ny fantsika dia tsy maintsy nafindra tao amin’ny Efitra Indrindra Masina, izay hanantonana enta-mavesatra hafa momba ny loza hanjo eo aminy.
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
Ny faminanian’i Miller momba ny loza hanjo, izay noheverina araka ireo fitsipiky ny faminaniana aseho amin’ny hoe “ny fanalahidin’i Davida”, dia hametraka fantsika eo amin’ny fitoerana masina izay hitondra ny voninahitra rehetra ao amin’ny tranon-drainy. Ny teny hoe “voninahitra” ao amin’io andalan-teny io dia midika hoe lanja. Izay mitondra ny lanjan’ny trano dia ny fanorenan’ilay trano. Ny asa fanorenana nataon’i Miller no mitondra ny lanjan’ny fahazavana fanampiny rehetra amin’ny hafatry ny anjely fahatelo, asehon’ny hoe “ny taranaka sy ny vokatra avy aminy.” Mitondra ny lanjan’ny fanaka samihafa rehetra ao amin’ny tempoly izany. Ary ny fanorenana dia napetraka ho an’ny tempoly iray mba hametrahana seza fiandrianana be voninahitra.
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
Eliakima, zanak’i Hilkia, dia maneho ny fiangonana Filadelfiana. Eliakima dia midika hoe Andriamanitry ny fampiakarana, satria i Eliakima, rain’i Jerosalema, dia maneho an’i William Miller izay nampiasain’Andriamanitra hanangana ny fanorenan’ny vahoakan’ny faneken’Andriamanitra voafidy. Izy no zanak’i Hilkia, izay avy amin’ny teny roa, ka ny faharoa dia Andriamanitra ary ny voalohany dia midika hoe “fahalefahana”, tahaka ny fahalefahan’ny fitenenana. Hilkia dia maneho ny Tenin’Andriamanitra na ny feony, ary ny zanany dia maneho ny fananganana ny tempoly.
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
Amin’ny faran’ny Advantisma dia tsy maintsy hisy faminaniana loza, ary izany faminaniana izany no anjely fahatelo ao amin’ny Apokalypsy efatra ambin’ny folo. Tsy maintsy hisy fanalahidy amin’ny farany izay nanehoana mialoha tamin’ny alalan’ny fanalahidin’i Miller. Ny “fanalahidy” amin’izao androntsika izao dia miorina amin’ny famerenan’ny tantara ny tenany, ary indrindra amin’ny fitsipiky ny filazana voalohany, izay ahitana na izay tenany ihany no foto-kevitra asehon’i Kristy amin’ny maha-Alfa sy Omega Azy. Tsy maintsy hisy zanak’i Miller. Koa i Miller amin’izany, amin’ny maha-ray azy, dia tonga Hilkia, ny Tenin’i Jehovah, ary ny zanak’i Miller dia Eliakima, izay midika hoe Andriamanitry ny fananganana. Ray Miller no nanangana ny tempoly, ary ny zanak’i Miller no manondro ny fotoana iseparan’i Laodikia sy Filadelfia ary ananganana ny Filadelfiana ho faneva. Tsy maintsy hisy fantsika izay miorina mafy, nefa tsy ao amin’ny fitoerana masina tahaka ny tamin’ny tantaran’i Miller, fa ao amin’ny fitoerana masina indrindra. Izany fantsika izany sy ny enta-mavesatra izay ahantona aminy dia ho tapahina amin’ny faran’ny hafatry ny anjely fahatelo, tahaka ny tamin’ny faran’ny hafatry ny anjely voalohany. Rehefa mitsangana Mikaela ka mifarana ny fotoam-pahasoavana ho an’ny olombelona, dia ho lasa amin’ny filaza efa vita ny faminaniana loza, ho nesorina, ho tapahina ary ho lavo.
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
Ang pagbahinbahin o pagkakatibulaag human sa paglabay sa panahon niadtong 1844 pagausbon sa balaod sa Dominggo. Ang Isaias 22 maoy usa ka hulagway sa mga kahimtang nga mosangpot sa pagbahin sa mga Adventista sa Laodicea gikan sa mga Adventista sa Filadelfia nga mahitabo sa krisis sa balaod sa Dominggo.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
Ary soraty ho an’ny anjelin’ny fiangonan’ny Laodikeana: Izao no lazain’ny Amena, ilay Vavolombelona mahatoky sy marina, ny fiandohan’ny zavaboarin’Andriamanitra: Fantatro ny asanao, fa tsy mangatsiaka ianao, ary tsy mafana: aleoko ho mangatsiaka ianao, na ho mafana. Koa satria matimaty ianao, ka tsy mangatsiaka na mafana, dia haloako hiala amin’ny vavako ianao. Satria hoy ianao: Manan-karena aho, sady nihabetsaka fananana, ka tsy manan-java-mahory ahy; nefa tsy fantatrao fa ianao no fadiranovana sy mahonena sy mahantra sy jamba ary mitanjaka; dia manoro hevitra anao Aho mba hividy amiko volamena voadio tamin’ny afo, mba hanan-karena ianao; ary fitafiana fotsy mba hitafianao, ka tsy hiseho ny fahamenaran’ny fitanjahanao; ary hosory odimaso ny masonao mba hahitanao. Izay rehetra tiako no anariko sy faiziko; koa mazotoa ianao, ary mibebaha. Indro, efa mitsangana eo am-baravarana Aho ka mandondòna; raha misy mandre ny feoko ka mamoha ny varavarana, dia hiditra ao aminy Aho ka hiara-misakafo aminy, ary izy Amiko. Izay maharesy no homeko hipetraka Amiko eo ambonin’ny seza fiandrianako, tahaka ny nandreseko koa sy nipetrahako teo ambonin’ny seza fiandrianan’ny Raiko. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:7–22.
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
Taorian’ny fampidirana momba ilay nofy dia ampidirin’i James White avy eo ilay nofy miaraka amin’ny fanamarihana ambany pejy. Tsy manana olana aho amin’ny fampiharana ataon’i James White ny nofin’i Miller, na dia eo aza ny zava-misy fa efa namoaka matetika fanazavana momba ny nofiny izahay izay somary tsy mitovy amin’ny an’i James White. Ny fomba fijery fototra an’i James White izay tsy mitovy amin’izay navoakanay dia ny fametrahany ny “vatosoa” ao anatin’ny sehatry ny vahoakan’Andriamanitra, fa izahay kosa mahatakatra fa ny vatosoa dia fahamarinana ara-paminaniana. Tsy misy fifanoherana, satria ny olona dia maneho izay inoany, ary ny fanaparitahana ireo vatosoa taorian’ny Fahadisoam-panantenana Lehibe dia maneho an’ohatra ny fanaparitahana ny vahoakan’Andriamanitra ALOHAN’ny lalàn’ny Alahady. Saingy io zava-misy io dia ho an’ny fandalinana amin’ny ho avy.
James White’s introduction to William Miller’s Dream
Fampidiran’i James White ny nofin’i William Miller
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“Ity nofy manaraka ity dia navoaka tao amin’ny Advent Herald, efa mihoatra ny roa taona izay. Tamin’izany dia hitako fa nanamarika mazava tsara ny zavatra niainantsika taloha momba ny fiavian’i Kristy fanindroany izany, ary nomen’Andriamanitra io nofy io ho tombontsoan’ny andiany miely patrana.”
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Eo anisan’ny famantarana ny fanatonan’ilay andro lehiben’ny Tompo sy mahatahotra, dia napetrak’Andriamanitra ny nofy. Jereo Joela 2:28–31; Asan’ny Apostoly 2:17–20. Ny nofy dia mety ho avy amin’ny fomba telo; voalohany, ‘avy amin’ny haben’ny raharaha.’ Jereo Mpitoriteny 5:3. Faharoa, ireo izay eo ambanin’ny fanahy maloto sy ny fitaka ataon’i Satana dia mety hanana nofy noho ny heriny miasa aminy. Jereo Deoteronomia 8:1–5; Jeremia 23:25–28; 27:9; 29:8; Zakaria 10:2; Joda 8. Ary fahatelo, Andriamanitra dia nampianatra mandrakariva, ary mbola mampianatra ny olony hatramin’izao, bebe kokoa na latsaka, amin’ny alalan’ny nofy, izay tonga amin’ny asan’ny anjely sy ny Fanahy Masina. Ireo izay mijoro ao amin’ny fahazavan’ny fahamarinana mazava dia hahafantatra rehefa omen’Andriamanitra nofy izy; ary ny toy izany dia tsy ho voafitaka na hotarihina hivily lalana amin’ny nofy sandoka.”
“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.
“Ary hoy Izy nanao hoe: Henoy ankehitriny ny teniko; raha misy mpaminany eo aminareo, Izaho Jehovah dia hampahafantatra ny tenako aminy amin’ny fahitana, ary hiteny aminy amin’ny nofy. Nomery 12:5.
“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
Hoy Jakoba hoe: “Niresaka tamiko tao amin’ny nofy ny anjelin’i Jehovah.” Genesisy 31:2. “Ary Andriamanitra tonga tamin’i Labana Syriana tamin’ny nofy nony alina.” Genesisy 31:24. Vakio ny nofin’i Josefa, ao amin’ny Genesisy 37:5–9, ary avy eo ny tantara mahaliana momba ny fahatanterahany tany Egypta.
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“Tao Gibeona dia niseho tamin’i Solomona tamin’ny nofy nony alina Jehovah. 1 Mpanjaka 3:5. Ny sary lehibe sady manan-danja indrindra ao amin’ny toko faharoa ao amin’i Daniela dia nomena tamin’ny nofy; tahaka izany koa ireo biby efatra, sy ny sisa, ao amin’ny toko fahafito. Rehefa nitady handringana ilay Mpamonjy zaza i Heroda, dia nampitandremana tamin’ny nofy i Josefa mba handositra ho any Egypta. Matio 2:13.
“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.
“Ary izao no hiseho amin’ny ANDRO FARANY, hoy Andriamanitra: handatsaka ny Fanahiko amin’ny nofo rehetra Aho; ary ny zanakareo lahy sy ny zanakareo vavy haminany; ary ny zatovonareo hahita fahitana, ary ny anti-panahinareo hanonofy nofy. Asan’ny Apostoly 2:17.”
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Ny fanomezam-pahasoavan’ny faminaniana, amin’ny alalan’ny nofy sy ny fahitana, dia eto no vokatry ny Fanahy Masina, ary amin’ny andro farany dia haseho ampy mba ho tonga famantarana. Iray amin’ireo fanomezam-pahasoavana ao amin’ny fiangonan’ny filazantsara izany.
“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.
“Ary Izy nanome ny sasany ho apostoly; ary ny sasany ho MPAMINANY; ary ny sasany ho evanjelista; ary ny sasany ho mpiandry sy mpampianatra; ho fanatanterahana ny olomasina, ho amin’ny asan’ny fanompoana, ho amin’ny fampandrosoana ny tenan’i Kristy.” Efesiana 4:11, 12.
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
“Ary Andriamanitra no nanendry ny sasany ao amin’ny fiangonana, voalohany dia apostoly, faharoa kosa MPAMINANY, sns. 1 Korintiana 7:28.”
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“Aza atao tsinontsinona ny FAMINANIANA. 1 Tesaloniana 5:20. Jereo koa Asan’ny Apostoly 13:1; 21:9; Romana 12:6; 1 Korintiana 14:1, 24, 39. Ny mpaminany, na ny faminaniana, dia ho fampandrosoana ny fiangonan’i Kristy; ary tsy misy porofo azo entina avy amin’ny tenin’Andriamanitra milaza fa tokony hitsahatra ireo alohan’ny hitsaharan’ny evanjelista sy ny mpiandry ary ny mpampianatra. Fa hoy ilay mpanohitra: ‘Efa maro loatra ny fahitana sy ny nofy sandoka ka tsy azoko itokisana na inona na inona amin’izany karazana izany.’ Marina fa manana ny sandokany Satana. Efa nanana mpaminany sandoka mandrakariva izy, ary azo antoka fa tokony hanantena izany isika ankehitriny amin’izao ora farany an’ny famitahany sy ny fandreseny izao. Izay mandà ny fanambarana manokana tahaka izany satria misy ny sandoka, dia mety handeha lavidavitra kokoa amin’izany ka handà fa Andriamanitra dia mba efa nanambara ny tenany tamin’ny olona tamin’ny nofy na fahitana, satria efa nisy mandrakariva ny sandoka.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Ny nofy sy ny fahitana no fitaovana izay nampahafantaran’Andriamanitra ny tenany tamin’ny olona. Tamin’ny alalan’izao fitaovana izao no nitenenany tamin’ny mpaminany; napetrany teo anivon’ny fanomezam-pahasoavan’ny fiangonan’ny filazantsara ny fanomezam-pahasoavan’ny faminaniana, ary natambany tamin’ny famantarana hafa amin’ny ‘ANDRO FARANY’ ny nofy sy ny fahitana. Amena.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.
“Ny tanjoko tamin’ireo fanamarihana etsy ambony dia ny hanaisotra ny fanoherana amin’ny fomba araka ny Soratra Masina, ary hanomana ny sain’ny mpamaky ho amin’izay manaraka.” James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
Ny Nofy Faharoan’i William Miller
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Nanonofy aho fa Andriamanitra, tamin’ny tanana tsy hita maso, dia nandefa tamiko vata kely iray voakaly tamin’ny fomba mahagaga, tokony ho folo santimetatra ny lavany ary enina santimetatra toradroa, natao tamin’ny hazomainty sy perla voapetaka tamin’ny fomba kanto indrindra. Nisy fanalahidy nifatotra tamin’ilay vata. Noraisiko avy hatrany ilay fanalahidy ka nosokafako ilay vata; ary tamin’ny hagagako sy ny fahatairako dia hitako fa feno firavaka isan-karazany sy samy hafa habe izy, dia diamondra, vato soa sarobidy, ary vola madinika volamena sy volafotsy amin’ny habe sy vidy rehetra, voalamina tsara tarehy avy tao amin’ny fitoerany tsirairay tao anatin’ilay vata; ary raha toy izany no nandaminana azy, dia namerina taratra fahazavana sy voninahitra izay tsy nisy nahatratra azy afa-tsy ny masoandro.”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
Noheveriko fa tsy adidiko ny hankafy irery izao fahitana mahatalanjona izao, na dia feno hafaliana aza ny foko noho ny famirapiratany sy ny hatsarany ary ny hasarobidiny. Koa napetrako teo ambonin’ny latabatra afovoany tao amin’ny efitranoko izany, ary nampitondrako teny fa izay rehetra maniry dia mahazo manatona hijery ilay fahitana be voninahitra sy mamirapiratra indrindra izay efa hitan’olombelona teto amin’ity fiainana ity.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Nanomboka niditra ny olona, tamin’ny voalohany dia vitsy isa, nefa nitombo ho vahoaka marobe. Raha vao nijery tao anatin’ilay vata fitahirizana izy ireo, dia gaga sady niantsoantso noho ny hafaliana. Kanjo raha vao nihamaro ny mpijery, dia samy nanomboka nanakorontana ireo firavaka, naka azy hivoaka avy tao amin’ilay vata, ka nanaparitaka azy teo ambonin’ny latabatra. Dia nanomboka nieritreritra aho fa hotakin’ny tompony amiko indray ilay vata sy ireo firavaka; ary raha avelako hiparitaka ireo, dia tsy ho azoko haverina hapetraka amin’ny toerany tao anatin’ilay vata intsony araka ny teo aloha; ary tsapako fa tsy ho haiko velively ny hiatrika izany andraikitra izany, satria ho lehibe indrindra izany. Dia nanomboka niangavy ny olona aho mba tsy hikasika azy, na haka azy hivoaka avy ao amin’ilay vata; nefa arakaraka ny niangaviako no vao mainka nanaparitahany azy; ary ankehitriny dia toa nahenika ny efitrano manontolo ny fanaparitahany azy, teny amin’ny gorodona sy teny ambonin’ny fanaka rehetra tao amin’ny efitrano.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
Avy eo dia hitako fa teo anivon’ny vatosoa sy ny vola madinika tena izy dia naeliny tamin’ny habetsahana tsy hita isa ny vatosoa sandoka sy ny vola madinika hosoka. Tezitra mafy aho noho ny fitondran-tenany ambany sy ny tsy fankasitrahany, ka nananatra sy nanome tsiny azy ireo aho noho izany; kanefa arakaraka ny nananarako azy no vao mainka nanaparitahany ny vatosoa sandoka sy ny vola madinika hosoka teo anivon’ny tena izy.
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Avy eo dia torotoro tao amin’ny fanahiko ara-batana aho ka nanomboka nampiasa hery ara-batana handroahana azy ireo hiala tao amin’ny efitrano; nefa raha mbola nandroaka ny iray aho, dia nisy telo hafa niditra ka nitondra loto sy poti-javatra sy fasika ary karazan-javatra fako isan-karazany, mandra-pandrakofany ny tena vatosoa rehetra sy ny diamondra ary ny vola madinika, ka tsy hita intsony avokoa ireo. Novakivakiny koa ny vatakeliko ka naeliny teny amin’ny fako izany. Nihevitra aho fa tsy nisy olona nijery ny alaheloko na ny fahatezerako. Kivy tanteraka sy toran-kovitra ny foko, ka nipetraka aho ary nitomany.
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Raha mbola nitomany sy nisaona toy izany aho noho ny fahaverezako lehibe sy ny adidy zakako, dia nahatsiaro an’Andriamanitra aho, ka nivavaka mafy mba hanirahany fanampiana ho ahy. Teo no ho eo dia nisokatra ny varavarana, ary nisy lehilahy niditra tao an-trano; dia nivoaka avokoa ny olona rehetra tao, ary izy, nitana borosy fanalana vovoka teny an-tanany, dia nanokatra ny varavarankely ka nanomboka nandroaka tamin’ny borosy ny vovoka sy ny fako tao an-trano.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Nitaraina taminy aho mba hihafahany, fa nisy vatosoa sarobidy niparitaka teny amin’ny korontam-bato.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Hoy izy tamiko hoe: “Aza matahotra”, fa izy no “hikarakara azy ireo.”
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Avy eo, raha mbola nofafazany ny vovoka sy ny fako, ny vatosoa sandoka sy ny vola madinika hosoka, dia samy nisondrotra ka nivoaka tamin’ny varavarankely tahaka ny rahona, ary nentin’ny rivotra lasa. Tao anatin’izany fikorontanana izany dia nakimpiko vetivety ny masoko; nony nosokafako indray, dia efa levona avokoa ny fako rehetra. Ny vatosoa sarobidy, ny diamondra, ny vola madinika volamena sy volafotsy, dia niparitaka be nanerana ny efitra manontolo.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Avy eo dia nametraka teo ambonin’ny latabatra vata firavaka iray izy, lehibe lavitra sady tsara tarehy kokoa noho ilay teo aloha, dia nofongoriny an-tanana ny firavaka, ny diamondra, ny vola madinika, ka natsipiny tao anatin’ilay vata, mandra-paha-tsy nisy na dia iray aza tavela, na dia nisy aza ny diamondra sasany tsy lehibe noho ny tendron’ny tsimatra.”
“He then called upon me to ‘come and see.’
“Koa dia niantso ahy Izy avy eo mba ‘ho avy ka hahita.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Nijery tao anatin’ilay vata aho, nefa ny masoko dia jamban’ny famirapiratan’izay hitako. Namirapiratra avo folo heny noho ny voninahiny taloha izy ireo. Nihevitra aho fa nohosorana sy nofikirina tamin’ny fasika teo ambanin’ny tongotr’ireny olona ratsy fanahy izay nanaparitaka sy nanitsakitsaka azy ho amin’ny vovoka ireny izy. Voalamina tamin’ny filaharana kanto tao anatin’ilay vata izy rehetra, samy teo amin’ny toerany avy, tsy nisy hita akory ny ezaka nataon’ilay lehilahy izay nanipy azy tao. Niantso tamin’ny hafaliana lehibe indrindra aho, ary izany antso izany no namoha ahy.” Early Writings, 81–83.
James White’s Footnotes
Ny Fanamarihana Ambany Pejy nataon’i James White
“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
Ny “vata” dia maneho ireo fahamarinana lehibe ao amin’ny Baiboly, mifandraika amin’ny fiavian’i Jesosy Kristy Tompontsika fanindroany, izay nomena an’i Rahalahy Miller havoakany amin’izao tontolo izao.
“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“Ilay ‘lakile mifatotra’ dia ny fomba nandikany ny Teny ara-paminaniana—fampitahana Soratra Masina amin’ny Soratra Masina—ny Baiboly no mpandika ny tenany. Tamin’io lakile io no nanokafan-dRahalahy Miller ny ‘vata firavaka,’ na ilay fahamarinana lehibe momba ny fiavian’i Kristy ho an’izao tontolo izao.
“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“‘Nanomboka niditra ny olona, tamin’ny voalohany dia vitsy ihany ny isany, nefa nitombo ka tonga vahoaka maro.’ Rehefa notorina voalohany ny fotopampianaran’ny fiavian’i Kristy nataon-dRahalahy Miller sy olona vitsivitsy dia vitsy ihany, dia zara raha nisy vokany izany, ary tena vitsy no nofohaziny; fa hatramin’ny 1840 ka hatramin’ny 1844, na aiza na aiza nitoriana azy, dia taitra avokoa ny fiaraha-monina manontolo.”
“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
Ny “vatosoa, diamondra, sy ny sisa” “amin’ny karazany sy habe rehetra,” izay “voalamina tsara tarehy tao amin’ny toerany avy ao anatin’ilay vata,” dia maneho ny zanak’Andriamanitra, [Malakia 3:17,] avy amin’ny fiangonana rehetra, ary avy amin’ny saika sokajy sy toe-piainana rehetra eo amin’ny fiainana, izay nandray ny finoana ny amin’ny fiavian’i Kristy, ary hita fa nijoro tamim-pahasahiana teo amin’ny toerany avy izy ireo, ho amin’ny antony masina momba ny fahamarinana. Raha mbola nizotra tao anatin’izany filaminana izany izy ireo, samy nikarakara ny adidiny avy, ary nandeha tamim-panetren-tena teo anatrehan’Andriamanitra, dia “naneho taratra fahazavana sy voninahitra” ho amin’izao tontolo izao izy, izay tsy nisy nitovy aminy afa-tsy ny fiangonana tamin’ny andron’ny apostoly. Ny hafatra, [Apokalypsy 14:6, 7] dia nandeha, toy ny hoe teo ambonin’ny elatry ny rivotra, ary ny fanasana hoe: “Avia, fa efa vonona ankehitriny ny zavatra rehetra,” [Lioka 14:17.] dia niely tamin-kery sy tamin’ny vokatra mahery.
“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.
“Rehefa ilay anjely manidina [Apokalypsy 14:6, 7.] vao nanomboka nitory ny filazantsara mandrakizay hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany,’ dia maro no nihoby tamim-pifaliana noho ny fiavian’i Jesosy sy ny fanarenana; nefa nony afaka izany dia nanohitra sy naneso ary nandatsa ny fahamarinana izay vao fotoana fohy talohan’izay no nameno azy fifaliana. Nampitebiteby sy nampiparitaka ny firavaka sarobidy izy ireo. Izany no mitondra antsika ho amin’ny fararano 1844, izay nanombohan’ny fotoanan’ny fampiparitahana. Mariho izao: ireo izay indray mandeha ‘nihoby tamim-pifaliana’ no nampitebiteby sy nampiparitaka ny firavaka sarobidy. Ary tsy nisy nahomby loatra tamin’ny fampiparitahana ny andian’ondry sy ny fitarihana azy hania hatramin’ny 1844 tahaka ireo izay nitory ny fahamarinana fahiny sy nifaly taminy, nefa tatỳ aoriana nandà ny asan’Andriamanitra sy ny fahatanterahan’ny faminaniana tao amin’ny fanandramantsika Adventa lasa.”
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
“Ny fijoroana vavolombelon’i Rahalahy Miller, nandritra ny volana maromaro taorian’ny Antso tamin’ny Mamatonalina, tamin’ny volana fahafito, 1844, dia izao: fa efa nakatona ny varavarana, ary ny hetsika momba ny fiavian’i Kristy dia fahatanterahan’ny faminaniana, ary marina isika tamin’ny nitoriana ny fotoana. Tamin’izany izy dia nananatra ireo rahalahiny, tamin’ny alalan’ny Advent Herald, mba hihazona mafy, hanam-paharetana, ary tsy himonomonona hifampiampanga; ary tsy ho ela Andriamanitra dia hanamarina azy ireo noho ny nitoriany ny fotoana. Tamin’izany fomba izany no nifonany ho an’ireo firavaka sarobidy, raha nahatsapa ny ‘andraikiny’ momba azy ireo izy, ary fa ‘ho lehibe indrindra izany.’”
“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.
Ny “firavaka sandoka sy vola sandoka” izay naely teny amin’ireo tena izy, dia maneho mazava tsara ireo niova fo sandoka, na “zanaka hafahafa,” [Hosea 5:7.] hatramin’ny nanidiana ny varavarana tamin’ny 1844.
“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.
“Ilay ‘vata faharoa sady lehibe lavitra no tsara tarehy kokoa noho ilay teo aloha’ izay nanangonana ireo ‘firavaka,’ ‘diamanta,’ ary ‘vola madinika’ niparitaka, dia maneho ilay sahan’asa midadasiky ny fahamarinana velona ankehitriny izay hanangonana ny andian’ondry niparitaka, dia ny 144.000 tokoa, samy manana ny tombo-kasen’Andriamanitra velona izy rehetra. Tsy hisy na dia iray aza amin’ireo diamanta sarobidy havela ao amin’ny haizina. Na dia misy aza ‘tsy lehibe noho ny tendron’ny fanjaitra,’ dia tsy hohadinoina izy ireny, na havela any ivelany amin’izao andro izao izay anangonan’Andriamanitra ny firavany. [Malakia 3:16–18.] Mahay maniraka ny anjeliny Izy ka mampandeha azy ireo haingana, tahaka ny namoahany an’i Lota hiala tao Sodoma. ‘Asa fohy no hataon’ny Tompo eto ambonin’ny tany.’ ‘Hofaranany haingana izany amin’ny fahamarinana.’ Jereo Romana 9:28.”
“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“Ny ‘potipoti-javatra sy poti-kazo, fasika ary karazan-javatra maloto rehetra,’ dia maneho ireo fahadisoana isan-karazany sy maro izay nampidirina teo amin’ireo mino ny fiavian’i Kristy fanindroany hatramin’ny fararanon’ny taona 1844. Eto aho dia hanamarika vitsivitsy amin’ireny.”
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.
“1. Ny fijoroana izay noraisin’ny sasany tamin’ireo ‘mpiandry’ tamim-pieboeboana avy hatrany taorian’ny nanambarana ny antsoantso amin’ny misasakalina, dia ny filazany fa ny hery masina mampitsonika ny fo, izay nanaraka ny hetsika tamin’ny volana fahafito, dia hery mesmerika. I George Storrs dia isan’ireo voalohany nandray izany fijoroana izany. Jereo ny asa sorany tamin’ny tapany faramparan’ny taona 1844, tao amin’ny Midnight Cry, izay nivoaka tamin’izany tao an-tanànan’i New York. J. V. Himes, tamin’ny Fivoriana tao Albany tamin’ny lohataonan’ny taona 1845, dia nilaza fa ny hetsika tamin’ny volana fahafito dia namokatra mesmerisma fito tongotra ny halaliny. Izany dia nolazaina tamiko tamin’ny olona iray izay teo, ka nandre io fanamarihana io. Ny hafa izay nandray anjara mavitrika tamin’ny antsoantso tamin’ny volana fahafito dia efa nanambara tatỳ aoriana fa asan’ny Devoly izany hetsika izany. Ny fanondroana ny asan’i Kristy sy ny Fanahy Masina ho asan’ny Devoly dia fitenenan-dratsy tamin’ny andron’ny Mpamonjy antsika, ary fitenenan-dratsy koa ankehitriny.
“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.
“2. Ny fanandramana maro momba ny fotoana voafaritra. Hatramin’ny nifaranan’ny 2300 andro tamin’ny 1844, dia fotoana maro no efa napetraky ny olona samihafa ho amin’ny fiafaran’izany. Tamin’ny fanaovana izany dia nesoriny ny ‘mariky ny fetra’, ary nampiely haizina sy fisalasalana teo ambonin’ny hetsika manontolo momba ny fiavian’i Kristy.
“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’
“3. Ny spiritisma miaraka amin’ny nofinofisiny sy ny fihoaram-pefy rehetra. Ity hafetsen’ny Devoly ity, izay nahavita asa mahatsiravina nahafaty, dia aseho amin’ny fomba tena mendrika amin’ny hoe ‘potika hazo,’ sy ‘karazan-javatra maloto rehetra.’ Maro tamin’ireo izay nisotro ny poizin’ny spiritisma no niaiky ny fahamarinan’ny fanandramantsika momba ny fiavian’i Kristy tamin’ny lasa, ary noho izany zava-misy izany dia maro no natao hino fa ny spiritisma no vokatra voajanaharin’ny finoana fa Andriamanitra no nitondra ireo hetsika lehibe momba ny fiavian’i Kristy tamin’ny 1843 sy 1844. Petera, raha miresaka ny amin’ireo izay ‘hampiditra mangingina fampianaran-diso mahavery, ka handà hatramin’ny Tompo Izay nividy azy aza,’ dia manao hoe: ‘NOHO NY ANTONY IREO DIA HOVANIN’NY OLONA RATSY NY LALAN’NY FAHAMARINANA.’”
“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“4. S. S. Snow izay milaza tena ho ‘Elia Mpaminany’” Ity lehilahy ity, tamin’ny diany hafahafa sy romotry ny hadalana, dia nanao ny anjara asany koa tamin’ity asan’ny fahafatesana ity, ary ny fizotrany dia nanana fironana hampiditra ny toerana marina tokony hisy ny olo-masina miandry ho amin’ny fahafaham-baraka, ao an-tsain’ny fanahy marina maro.
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.
“Amin’ity lisitry ny fahadisoana ity dia azoko ampiana maro hafa koa, toy ny ‘arivo taona’ ao amin’ny Apokalypsy 20:4, 7, izay lazaina fa efa lasa, ny 144,000 ao amin’ny Apokalypsy 7:4; 14:1, ireo izay ‘nitsangana ka nivoaka avy tao am-pasana’ taorian’ny nitsanganan’i Kristy tamin’ny maty, ny foto-pampianaran’ny tsy fanaovan’asa, ny foto-pampianarana momba ny fandringanana ny zaza madinika, sns. sns.”
“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
“Ireo fahadisoana ireo dia niely tamin-kazotoana lehibe, ary nohamafisina tamin’ny andian’ondry niandry, hany ka tamin’ny fotoana nahitan’i Rahalahy Miller ilay nofy dia ‘nafenina tsy ho hitan’ny maso’ ireo firavaka tena izy, ary azo nampiharina ny tenin’ny mpaminany—‘Ary ny fitsarana dia avily hihemotra, ary ny rariny mijoro lavitra,’ sns. sns. Jereo Isaia 59:14. Tamin’izany fotoana izany dia tsy nisy gazety adventa teto amin’ny tany izay niaro ny raharahan’ny fahamarinana ankehitriny. Ny Day-Dawn no farany niaro ny toerana marina nisy ny andian’ondry kely; nefa izany dia efa maty volana maromaro talohan’ny nanomezan’ny Tompo an’i Rah. Miller ity nofy ity; ary tamin’ny tolona farany teo am-pialana aina dia nanondro ireo olo-masina sasatra sy misento ho amin’ny taona 1877, izay mbola telopolo taona tany aoriana tamin’izany, ho fotoan’ny fanafahana farany azy ireo. Indrisy! indrisy! Tsy mahagaga raha i Rahalahy Miller, tao amin’ny nofiny, ‘nipetraka ka nitomany’ noho izao toetry ny raharaha mampalahelo izao.”
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
“Nakatona tao amin’ny fahafatesana ny mason’i Rahalahy Miller tamin’ny 22 Desambra 1849, ka tanteraka tamin’izany ireto teny manaraka tao amin’ny nofiny ireto: ‘Tao anatin’ny tabataba sy ny fihazakazahana no nanakatonako ny masoko vetivety.’ Mazava loatra sy mahatalanjona tokoa izany fahatanterahana izany, ka tsy hisy tsy hahita azy.”
“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“Ny vata, dia maneho ny fahamarinana momba ny fiavian’i Kristy izay navoakan-dRahalahy Miller ho an’izao tontolo izao, araka izay voasoritra ao amin’ny fanoharana ny amin’ny virijina folo. [Matio 25:1–11.] Voalohany, ny fotoana, 1843; faharoa, ny fotoana niandrasana; fahatelo, ny antso tamin’ny mamatonalina, tamin’ny volana fahafito, 1844, ary fahefatra, ny varavarana mihidy. Tsy hisy izay namaky ny taratasy momba ny fiaviana fanindroany hatramin’ny taona 1843 handà fa Rahalahy Miller dia nanohana ireo teboka efatra lehibe ireo eo amin’ny tantaran’ny fiaviana. Io rafitra mirindra amin’ny fahamarinana io, na “vata,” dia norovitina ho potipotika, ary naely teny amin’ny fako, nataon’ireo izay nandà ny fanandramany manokana, ary nandà ireo fahamarinana ireo indrindra izay notoriany niaraka tamin-dRahalahy Miller tamin-kasahiana lehibe tamin’izao tontolo izao.”
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
Ary ny fiangonana amin’izany dia ho madio ka “tsy manan-tsiny eo anoloan’ny seza fiandrianan’Andriamanitra,” satria efa niaiky ny fahadisoany rehetra sy ny kilemany ary ny fahotany izy, ary rehefa voasasan’ny ran’i Kristy sy voafafa ireo, dia ho tsy hisy “pentina, na ketrona, na izay toy izany” izy. Amin’izany izy dia hamirapiratra amin’ny “voninahitra avo folo heny noho ny teo aloha.” JAMES WHITE Oswego, Mey, 1850.