It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Iankinan’ny zava-dehibe amin’ny fahazoana ny hafatra izay esorina tombo-kase ao amin’ny bokin’ny Apokalypsy, ny fanekena ny fototra, ny fivoarana ary ny lanjan’ny Fanavaozana Protestanta. Misy tsipika lehibe telo ao anatin’ny tantaran’izany Fanavaozana izany izay miresaka ny Baiboly, sy ny fomba fiasa marina tokony hampiasaina amin’ny fandalinana ny Baiboly, ary koa ny hoe ireo iraka voafidy nandritra izany tantara izany dia marika famantarana amin’izany tantara izany. Tahaka ny mahazatra mandrakariva, Satana dia niezaka hanafina ny Baiboly King James tamin’ny alalan’ny sandoka maromaro, ary niezaka koa izy hanafina ny fomba fiasa marina hahazoana ny hevitry ny Baiboly tamin’ny alalan’ny sandoka maromaro, ary niezaka koa izy hanafina ireo iraka marina (marika famantarana) izay natsangana tsikelikely teo amin’izany tantara izany.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Fa tsy niasa foana Satana. Tamin’izany izy dia niezaka hanao izay efa niezahany natao tamin’ny hetsika fanavaozana rehetra—dia ny hamitaka sy handringana ny vahoaka amin’ny fanolorana aminy hosoka ho solon’ilay asa marina. Tahaka ny nisian’ny Kristy sandoka tamin’ny taonjato voalohany teo amin’ny fiangonana kristiana, dia nitsangana koa ny mpaminany sandoka tamin’ny taonjato fahenina ambin’ny folo.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Tamin’ny tantara Millerita nanomboka tamin’ny 1840 ka hatramin’ny 1844, ny lamba fiasan’ny Protestantisma, (izay iray amin’ireo tandroka roa eo amin’ilay bibidia avy amin’ny tany, dia i Etazonia), dia ny Advantisma Millerita no tonga nitondra ny tandroka protestanta. Nandritra izany fotoana izany, ireo fiangonana izay efa nilaza teo aloha fa Protestanta dia tonga Protestantisma nihemotra, na araka ny nanondroan’ny Millerita azy, “ireo zanakavavin’i Roma.” Rehefa nandà ny hafatry ny anjely voalohany tamin’ny 1843 ny Protestanta, dia lavo izy ireo ary ny Millerita no nanohy nitondra ny lamba fiasan’ny Protestantisma. Ny tantara Millerita no tampon’ny asan’Andriamanitra tamin’ny fitondrana ny “fiangonany any an-efitra” ho amin’ny fahatakarana feno ny Tenin’Andriamanitra.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Ny fanokafana ny fitsarana fanadihadiana dia nitondra ny fitsapana momba ny lalàn’Andriamanitra, indrindra fa ny Sabata. Ny fanambarana ny hafatry ny anjely fahatelo dia nitaky fiangonana iray izay nanandratra ny lalàn’Andriamanitra, lalàna izay nalevina teo ambanin’ny lovantsofina sy ny fomba amam-panaon’ny papa nandritra ny Vanim-potoana Maizina. Kristy dia nitondra ny Protestanta ho amin’ny tantaran’ny taona 1840 ka hatramin’ny 1844 ary nanolotra ny fitsapan’i Elia, izay i William Miller no tandindony; ary rehefa nandà ny hafatr’i Miller ny Protestanta dia niverina tany Roma izy ireo. Ny fitsapana ny hafatry ny anjely voalohany, araka izay nentin’i Miller, dia notandindomin’i Elia teo an-tendrombohitra Karmela.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Ary tonga teo amin’ny vahoaka rehetra Elia ka nanao hoe: Mandra-pahoviana no hiroa hevitra ianareo? Raha Jehovah no Andriamanitra, dia manaraha Azy; fa raha Bala kosa, dia manaraha azy. Ary tsy namaly azy teny akory ny vahoaka. 1 Mpanjaka 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Tamin’ny taona 1840, raha nifanandrina tamin’ny hafatr’i Elia, izay nasehon’i Miller sy ny anjely voalohany, ny Protestanta dia nifidy an’i Bala!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Ny Fanavaozana Protestanta dia fanesorana ny tombo-kasen’ny fahamarinan’ny Baiboly, izay nanomboka tamin’ilay “kintan’ny maraina” izay nampanantenaina homena nandritra ny tantara asehon’ny fiangonan’i Tyatira. Ny fanafihana mivantana natao tamin’ny Baiboly dia nanomboka taonjato maro talohan’izany, ary aseho mazava ao amin’ny The Great Controversy, indrindra ao amin’ny tantaran’ny Valdenses. Tamin’ny 1930, i Benjamin Wilkerson dia namoaka ny boky Our Authorized Bible Vindicated. Io boky io dia mandrakitra ny ady natao tamin’ireo lahatsoratra masina tany am-boalohany izay nampiasaina tatỳ aoriana handikana ny Baiboly King James, sy ireo lahatsoratra sandoka samihafa avy amin’i Satana izay nentin’ny Katolika, ny Protestantisma nihemotra, ary ny Advantista Laodiseana, sady mbola tohanany hatramin’izao. Nanomboka ela talohan’ny tantaran’ny Valdenses izany ady izany, saingy izy ireo no mariky ny lalana sy tandindon’ireo izay nanolotra ny ainy ho vavolombelona manambara ny maha-zava-dehibe ireo sora-tanana marina izay nadika tatỳ aoriana ho ao amin’ny Baiboly King James 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Ny famokarana ny Baiboly King James tamin’ny 1611 dia nandalo dingana fandikan-teny tena voafaritra tsara. Ny dingan’ny fandikana sy famoahana ny Baiboly dia notanterahina tamin’ny alalan’ny dingana famokarana fito. Naharitra fito taona koa izany vao tanteraka, ary fito taona ara-baiboly dia roa arivo sy diman-jato amby roapolo andro. Izany, mazava ho azy, dia ilay isa mitovy amin’ny andro ara-paminaniana izay nanamafisan’i Jesosy ny fanekena tamin’ny maro ho fahatanterahan’ny Daniela toko fahasivy. Teo afovoan’io herinandro masina io no nanomboana an’i Kristy tamin’ny hazo fijaliana, ary mazava ho azy fa i Kristy voahombo tamin’ny hazo fijaliana no ivon’ny Baiboly. Ireto avy ireo dingana fito namokarana ny Tenin’Andriamanitra madio.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Voalohany: Ny Fandikan-teny Voalohany nataon’olon-tsotra: Mpandika teny manodidina ny 50 no nozaraina ho komity enina, ka samy niandraikitra fizarana samihafa amin’ny Baiboly ny tsirairay. Ireo olona ireo dia niasa tamin’ny fandikana avy amin’ny fiteny niandohana (Hebreo, Arameana, ary Grika) ho amin’ny teny Anglisy.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Faharoa: Fandinihan’ny Komity: Rehefa vitan’ny komity tsirairay ny fandikan-teniny ny ampahany iray, dia nodinihin’ireo mpikambana tao amin’ilay komity ihany izany asa izany. Izany no nahafahana nandray anjara iombonana sy nanitsy ny fahadisoana.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Fahatelo: Famerenana nataon’ny Komity Foibe: Avy eo dia natolotra tamin’ny vondrona lehibe kokoa nisy manam-pahaizana, izay nantsoina hoe Komity Foibe, ireo fandikan-teny nataon’ny komity tsirairay avy. Ity komity ity dia nahitana solontena avy amin’ireo komity enina mpandika teny. Nandinika ny asa manontolo izy ireo, ka nampitaha sy nampifandrindra ny fandikan-teny samihafa nataon’ireo komity.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Fahefatra: Fandinihana fanampiny sy fanitsiana: Naverina nalefa tany amin’ireo komity tsirairay ny dika nasiam-panitsiana nataon’ny Komity Foibe mba hodinihina sy hatsaraina bebe kokoa. Io dingana miverimberina io dia nanampy tamin’ny fiantohana fa nifanaraka sy marina tsara ny fandikan-teny.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Fahadimy: Famerenana Farany sy Fankatoavana: Rehefa vitan’ireo komity tsirairay ny fanitsiany, dia natolotra tamin’ny Komity Foibe ny dika farany mba hodinihina farany sy hankatoavina.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Fahenina: Fankatoavan’ny Mpanjaka sy Famoahana: Avy eo dia natolotra an’i Mpanjaka James I ny fandikan-teny efa nekena mba hankatoaviny.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Fahafito: Raha vantany vao nomeny ny fankatoavany ara-panjaka izany, dia navoaka tamin’ny taona 1611 ilay fandikan-teny ho ny King James Version (Authorized Version) an’ny Baiboly.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Ny tenin’i Jehovah dia teny madio; tahaka ny volafotsy voazaha toetra tao anaty memy tany, nodiovina impito. Hianao no hitahiry azy, Jehovah ô; hianao no hiaro azy amin’ity taranaka ity mandrakizay. Salamo 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Amin’ny adin’i Satana atao amin’ny Tenin’Andriamanitra, sy amin’ireo mari-dalana asehon’ireo iraka isan-karazany tao amin’izany tantara mivelatra izany ary ny fomba fiasa marina izay tsy maintsy ampiasaina amin’ny fizarazarana araka ny tokony ho izy ny Teniny, ny Baiboly King James 1611 dia mari-dalana iray izay voafaritra manokana ao amin’ny Salamo 12. Tsy misy amin’ireo Baiboly sandoka isan-karazany izay novokarina tamin’ny alalan’ny sora-tanana katolika voahozongozona mahafeno ny fepetran’ny Salamo 12. Ny fizotry ny fanadiovana izay nandalo dingana fito sy ny fe-potoana dimy amby roa-polo sy roa arivo sy dimampolo amby zato andro no manondro fa ny Baiboly King James no “teny madio” an’Andriamanitra. Mampanantena Andriamanitra fa hitahiry ny Baiboly King James ho Teniny madio mandrakizay Izy, ary noho izany dia mampanantena koa Izy fa hanohana ny fomba fiasa antsoina hoe “historicism” izay nampiasain’ireo Mpanavao protestanta, anisan’izany i William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Tamin’ny taonjato fahaefatra ambin’ny folo, i John Wycliffe, izay antsoina hoe “kintan’ny maraina amin’ny Fanavaozana” ao amin’ny boky The Great Controversy, dia nampiasain’Andriamanitra handika ny Baiboly ho amin’ny fiteny izay azon’ny olon-tsotra indrindra aza takarina. Izy no iraka manamarika ny tsangambaton-dalana eo am-piandohan’ny Fanavaozana Protestanta.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Ny hetsika lehibe izay natombok’i Wycliffe, izay natao hanafaka ny feon’ny fieritreretana sy ny saina, ary hamotsotra ireo firenena izay efa ela no voafatotra tamin’ny kalesy fankalazan’i Roma, dia nanana ny loharanony tao amin’ny Baiboly. Eto no nisy ny fiavian’io reniranon’ny fitahiana io, izay, tahaka ny ranon’aina, no nikoriana nandritra ny taonjato maro hatramin’ny taonjato fahefatra ambin’ny folo. Neken’i Wycliffe tamin’ny finoana tsy misy fisalasalana ny Soratra Masina ho fanambarana nentin’ny tsindrimandrin’Andriamanitra ny sitrapony, sady fitsipika ampy momba ny finoana sy ny fiainana. Nobeazina izy hihevitra ny Fiangonan’i Roma ho fahefana avy amin’Andriamanitra sady tsy mety diso, ary handray amin’ny fanajana tsy manan-tsafidy ireo fampianarana sy fomba efa niorina nandritra ny arivo taona; nefa niala tamin’izany rehetra izany izy mba hihaino ny tenin’Andriamanitra masina. Izany no fahefana izay nampirisihiny ny vahoaka hankatoa. Raha tokony ny fiangonana no hiteny amin’ny alalan’ny papa, dia nambarany fa ny hany fahefana marina dia ny feon’Andriamanitra miteny amin’ny alalan’ny Teniny. Ary nampianariny tsy izany ihany fa ny Baiboly dia fanambarana lavorary ny sitrapon’Andriamanitra, fa ny Fanahy Masina ihany no mpandika azy, ary ny olona tsirairay dia, amin’ny fandalinana ny fampianarany, tsy maintsy mianatra ny adidiny ho an’ny tenany. Araka izany dia nampiala ny sain’ny olona tamin’ny papa sy ny Fiangonan’i Roma ho amin’ny tenin’Andriamanitra izy.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

I Wycliffe dia anankiray tamin’ireo lehibe indrindra teo amin’ny Reformera. Teo amin’ny halehiben’ny saina, teo amin’ny fahazavan’ny fisainana, teo amin’ny fahamafisany hihazona ny fahamarinana, ary teo amin’ny fahasahiany hiaro izany, dia vitsy tamin’ireo tonga taoriany no nahatratra ny haavony. Ny fahadiovan’ny fiainana, ny fahazotoana tsy mety sasatra teo amin’ny fianarana sy ny asa, ny fahitsiana tsy mety ho voavidy, ary ny fitiavana sy ny fahatokiana tahaka an’i Kristy teo amin’ny fanompoany no nampiavaka ity voalohany tamin’ireo Reformera ity. Ary izany, na dia teo aza ny haizina ara-tsaina sy ny fahalotoana ara-pitondrantena tamin’ny vanim-potoana nipoirany aza.

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Ny toetran’i Wycliffe dia porofon’ny herin’ny Soratra Masina izay manabe sy manova. Ny Baiboly no nanao azy ho izay naha-izy azy. Ny fiezahana hahatakatra ireo fahamarinana lehibe ao amin’ny fanambarana dia mampita fahavao-zava-baovao sy hery ho an’ny fahaiza-manao rehetra. Manitatra ny saina izany, mandranitra ny fahatakaran-javatra, ary mampahamatorana ny fitsarana. Ny fandalinana ny Baiboly dia hanandratra ny eritreritra sy ny fihetseham-po ary ny faniriana rehetra amin’ny fomba izay tsy hain’ny fianarana hafa atao. Manome fahamarinan-toeran’ny tanjona sy faharetana sy herim-po ary fandeferana izany; manadio ny toetra ary manamasina ny fanahy izany. Ny fandalinana amim-pahatsoram-po sy amim-panajana ny Soratra Masina, izay mampifandray mivantana ny sain’ny mpianatra amin’ny saina tsy manam-petra, dia hanome an’izao tontolo izao olona manana faharanitan-tsaina matanjaka kokoa sy mavitrika kokoa, ary koa manana foto-kevitra mendrika kokoa, noho izay mbola nateraky ny fanofanana faran’izay tsara indrindra atolotry ny filozofian’olombelona. ‘Ny fidiran’ny teninao,’ hoy ny mpanao salamo, ‘no manome fanazavana; manome fahalalana izany.’ Salamo 119:130.” Ilay Hery Mifanandrina, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Taorian’ny fijoroana ho vavolombelona momba an’i John Wycliffe ao amin’ny The Great Controversy, dia manolotra lisitry ny mpanavao mahatoky (waymarks) i Rahavavy White, izay miafara amin’ilay mpanavao John Knox. Asongadiny ny fanontaniana manan-danja napetrak’i Maria Mpanjakavavin’i Ecosse tamin’i John Knox.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“I Jaona Knox dia niala tamin’ny fomban-drazana sy ny zava-miafina nentin’ny fiangonana, mba hivelona amin’ny fahamarinan’ny Tenin’Andriamanitra, ary ny fampianaran’i Wishart no nanamafy ny fanapahan-keviny hiala amin’ny firaisana amin’i Roma, ka hampiray ny tenany amin’ireo mpanavao nenjehina....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Rehefa nentina nifanatrika tamin’ny mpanjakavavin’i Ecosse izy, izay teo anatrehan’ny fanatrehany no nihalefy ny hafanam-pon’ny mpitarika protestanta maro, dia nitory tamin’ny fahamarinana tamin’ny fahamatorana tsy miovaova i John Knox. Tsy azo nofandrihina tamin’ny fanalefahana na fitia malefaka izy; tsy nihemotra teo anoloan’ny fandrahonana izy. Niampanga azy ho mpivadi-pinoana ny mpanjakavavy. Nampianariny ny vahoaka handray fivavahana iray voararan’ny Fanjakana, hoy izy, ka tamin’izany no nandikany ny didin’Andriamanitra izay mandidy ny olom-pehezina hankatò ny mpanjakany. Namaly tamim-paharetana sy hentitra i Knox hoe:—‘Tahaka ny tsy nahazoan’ny fivavahana marina ny fiandohany na ny fahefany avy tamin’ny mpanjaka, fa avy amin’Andriamanitra mandrakizay irery ihany, dia toy izany koa no tsy maha-voafatotra ny olom-pehezina hamolavola ny fivavahany araka ny sitrapon’ny mpanjakany. Fa matetika indrindra ny mpanjaka, mihoatra noho ny hafa rehetra, no tena tsy mahalala ny fivavahana marina avy amin’Andriamanitra. Raha ny taranak’i Abrahama rehetra no nitana ny fivavahan’i Farao, izay mpanompony nandritra ny fotoana ela izy ireo, masìna ianao, tompokovavy, inona no fivavahana ho nisy teto amin’izao tontolo izao? Ary raha ny olona rehetra tamin’ny andron’ny apostoly no nitana ny fivavahan’ny amperora romana, masìna ianao, tompokovavy, inona no fivavahana ho nisy ankehitriny eto ambonin’ny tany? … Koa araka izany, tompokovavy, dia azonao tsapaina fa ny olom-pehezina dia tsy voatery hanaraka ny fivavahan’ny mpanjakany, na dia didiana kosa aza izy ireo hanome voninahitra azy ireo.’

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Hoy Maria hoe: “Hianareo mandika ny Soratra Masina amin’ny fomba iray, ary izy ireo [ireo mpampianatra romanista] mandika izany amin’ny fomba hafa; iza no hinoako, ary iza no ho mpitsara?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Hianareo dia tsy maintsy hino an’Andriamanitra, Izay miteny mazava ao amin’ny Teniny,’ hoy ny navaliny ilay mpanavao fivavahana; ‘ary mihoatra noho izay ampianarin’ny Teny anareo dia tsy hino na ny iray na ny iray hafa akory ianareo. Ny Tenin’Andriamanitra dia mazava amin’ny tenany ihany, ary raha misy haizina amin’ny toerana iray, ny Fanahy Masina, Izay tsy mifanohitra amin’ny tenany na oviana na oviana, dia manazava izany amin’ny fomba mazava kokoa any amin’ny toerana hafa, ka tsy hisy fisalasalana hitoetra afa-tsy amin’izay minia tsy mahalala.’ Izany no fahamarinana izay nambaran’ilay mpanavao fivavahana tsy natahotra, na dia teo aza ny loza nananontanona ny ainy, teo an-tsofin’ny mpanjaka. Tamin’io fahasahiana tsy voahozongozona io ihany no nitoerany tamin’ny tanjony, nivavaka sy niady ny adin’ny Tompo, mandra-pahafahan’i Ecosse tamin’ny fahefana papaly.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Ny fifandraisana nisy teo amin’ilay mpanavao sy ny mpanjakavavy dia manasongadina ny kofehy fahatelo ao amin’ny tantaran’ny fanavaozana, izay manondro ny ezaka ataon’i Satana hanamboatra sandoka ny Baiboly, ny mpanavao, ary ny fomba fandalinana ara-Baiboly. Ny valintenin’i John tamin’ny Mpanjakavavy dia izao: ny fomba fiasa marina dia ny “historicism”, izay miorina amin’ny fitsipika hoe andalana iray amin’ny tantara ara-paminaniana dia hazavain’ny Fanahy Masina amin’ny alalan’ny andalana hafa amin’ny tantara ara-paminaniana.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Nisokatra teo amin’ny haizina ny mazava. Wycliffe sy ireo reformera voalohany, hatrany amin’ny tantaran’ny Millerita, dia nampiasa fomba fianarana ny Baiboly izay nantsoina hoe “historisisma.” Matetika no tsy voamarika ny tantaran’io fomba ara-baiboly fianarana ny Baiboly io, kanefa tena ilaina ny mamantatra azy raha tena hahita ny lanjan’ny fitsipiky ny fandikana ny faminaniana izay noraisin’i Miller sy tatỳ aoriana koa nataon’ny Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Misy fiangonana roa monja no ambaran’i Ranabavy White ho vahoakan’Andriamanitra nomena anarana. Izany dia Isiraely fahiny sy ny Fiangonana Advantista Mitandrina ny Andro Fahafito.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Ny antony iantsoana antsika hoe vahoakan’Andriamanitra dia tokony haverina sy haverina indray.” Deoteronomia 4:1–13. Manuscript Releases, boky faha-8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Ny fiangonan’ny apostoly,” ny fiangonana tany an-efitra nandritra ny haizin’ny fahefana papaly, dia tsy mba nantsoina velively hoe vahoaka voatonon’Andriamanitra anarana; satria ny voambolana hoe “voatonona anarana” dia manambara fiangonana iray izay omena andraikitra ho mpitahiry ny lalàn’Andriamanitra, ary niaraka tamin’ny Advantisma dia natao koa izy ireo ho mpitahiry ny fahamarinana ara-paminanian’Andriamanitra.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Andriamanitra dia niantso ny fiangonany amin’izao andro izao, tahaka ny niantsoany ny Isiraely fahiny, mba hijoro ho fanazavana eo amin’ny tany. Tamin’ny alalan’ilay antsy lehibe sy mahery an’ny fahamarinana, dia ireo hafatry ny anjely voalohany sy faharoa ary fahatelo no nanasarahany azy tamin’ny fiangonana sy tamin’izao tontolo izao, mba hitondrany azy ho amin’ny fifanakaikezana masina Aminy. Nataony mpitahiry ny lalàny izy, ary napetrany teo aminy ny fahamarinana lehiben’ny faminaniana ho amin’izao fotoana izao. Tahaka ireo tenin’Andriamanitra masina izay natolotra tamin’ny Isiraely fahiny, ireo dia fitokisana masina hampitaina amin’izao tontolo izao. Ireo anjely telo ao amin’ny Apokalypsy 14 dia misolo tena ny olona izay manaiky ny fahazavan’ny hafatr’Andriamanitra ka mivoaka ho toy ny solontenany hampaneno ny fampitandremana manerana ny halavany sy ny sakany amin’ny tany.” Testimonies, boky faha-5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

I William Miller dia nisolo tena ilay iraka voafidy hanokatra ny fahamarinana ara-paminaniana avy amin’Andriamanitra, ary rehefa nitondra vahoaka ho eo amin’ilay varavarana misokatra mankany amin’ny Efitra Masina Indrindra tamin’ny 1844 ireo fahamarinana ireo, dia nosokafan’Andriamanitra avy eo ny lalàn’Andriamanitra. I Wycliffe dia mariky ny dingana eo amin’ny fanokafana ny Baiboly sy amin’ny famokarana ny fiandohan’ny Fanavaozana Protestanta, nefa izy koa dia mariky ny dingana eo amin’ny asan’Andriamanitra hanorenana “ireo fahamarinana lehibe ara-paminaniana.” John Wycliffe no kintan’ny maraina voatondro ao amin’ny tantaran’ilay fanapahana arivo sy roanjato sy enimpolo taona nataon’ny fahefana papaly. Nanomboka tamin’ny taonjato fahaefatra ambin’ny folo ny asany, ary avy eo tamin’ny taonjato faha-fito ambin’ny folo, mariky ny dingana iray hafa amin’io tsipika ara-paminaniana io ny namokarana ny Baiboly King James tamin’ny 1611. Eo amin’izany tsipika izany dia tonga amin’ny farany amin’ny mariky ny dingana isika, dia ny fitsipiky Miller momba ny fandikana ara-paminaniana. I Miller dia mariky ny dingana ao amin’izany tsipiky ny fahamarinana izany, ary toy izany koa ny fitsipiny. Ny fitsipiny dia manome porofo momba ny mariky ny dingana iray any amin’ny faran’ny Adventisma, izay asehon’ny famoahana ny Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Raha tsy takatsika fa ny fitsipik’i Miller dia mari‑dalana iray ao amin’ny tsipiky ny tantara ara‑faminaniana, izay maneho ny asa hiarovana ny lahatsoratra tany am-boalohany sy marina ao amin’ny Baiboly, ary koa ny asa fanokafana ny tena fahatakarana ny Baiboly, izay nitaky ny hitarika ny mpanavao mba hahatakatra sy hampiasa ny fomba masina fandalinana antsoina hoe “historicism”, dia tsy amintsika ny fanazavana ilaina hahafantarana ireo fahamarinana ara‑faminaniana mifandray amin’ny asa fanolorana sy fitahirizana ny fahazavan’ny anjely fahatelo eo amin’ny faran’ny Advantisma. Noho izany antony izany dia zava-dehibe ny manao topimaso fohy an’io tsipiky ny tantara io.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Ny hany famaritana tena izy ny teny hoe “Protestanta” dia ny fanoherana an’i Roma. Raha mitsahatra tsy manohitra an’i Roma ny fiangonana iray, dia tsy Protestanta intsony izy, ary amin’izany dia tonga zanakavavin’i Roma, tahaka ireo Protestanta izay nandà ny hafatry ny anjely voalohany. Ny fahatakarana fototra izay tonga “teny filamatra” ho an’ireo Protestanta nivoaka avy tao amin’ny fiangonana Katolika dia ny hoe: “ny Baiboly, ary ny Baiboly ihany.” Kanefa ny tantara dia manamarina ny zava-misy fa nila nozaraina araka ny tokony ho izy ny Baiboly.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Halalino mba hiseho fa ankasitrahan’Andriamanitra ianao, dia mpiasa tsy tokony ho menatra, mizara tsara ny tenin’ny fahamarinana. Fa ialao ny resaka tsy masina sy poakaty; fa hitombo ho amin’ny tsy toe-panahy araka an’Andriamanitra bebe kokoa izany. 2 Timoty 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Ny fomba fandalinana ara-Baiboly izay notarihina hampiasain’ny Protestanta tamin’ny ezaka nataony mba hizara tsara ny tenin’ny fahamarinana dia ny “historisma.” Izany fomba izany dia lasibatra manokana sy lehibe notafihin’i Satana, ary tena nanafika tokoa izy.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Tsy maintsy fantatsika amin’ny tenantsika izay mahaforona ny Kristianisma, izay atao hoe fahamarinana, izay finoana noraisintsika, ary inona avy ireo fitsipiky ny Baiboly—dia ireo fitsipika nomena antsika avy amin’ny fahefana ambony indrindra.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Ny fanimbazimbana ny metodôlôjia ara-Baiboly izay nampiasain’ireo Reformera hatramin’i William Miller sy nahatratra azy dia voafaritra manokana ho nanomboka tamin’ny taonjato fahadimy ambin’ny folo niaraka tamin’ny manam-pahaizana jezoita iray atao hoe Francisco Ribera (1537–1591), izay heverina ho nampalaza ny fandikana futurista. Nanoratra fanazavana momba ny bokin’ny Apokalypsy izy, ka nanolotra fandikana futurista ny faminaniana, sady nanalavitra izany tamin’ny sehatra ara-tantara. Noforonin’i Ribera io metodôlôjia io mba hanoherana ny fahamarinana izay novokarin’ny metodôlôjian’ny historicisma mandrakariva. Izany fahamarinana izany dia ny hoe ny papa any Roma no antikristin’ny faminaniana ara-Baiboly.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Tamin’ny taonjato fahafito ambin’ny folo sy fahavalo ambin’ny folo dia azo porofoina fa fantatry ny Protestanta fa satanika sy tsy marim-pototra ny fomba fiasa sandokan’i Ribera. Ny Protestanta tao amin’izany tantara izany dia nanoratra boky sy trakta nanohitra ny “teny fanaon-dratsy sy fitenenana poakaty” nataon’ilay manam-pahaizana Jezoita. Fa tamin’ny 1909 dia navoaka ilay soavaly Troiana, dia ny Scofield Reference Bible, ary ireo fanamarihana nampidirina tao amin’ny fanovozan-kevitra eny ambanin’ny pejin’ny Baiboly dia nifototra tamin’ny fampianaran’i Ribera sy Jezoita iray hafa antsoina hoe Manuel Lacunza (1731–1801). Lacunza dia nanoratra tamin’ny solon’anarana hoe Juan Josafat Ben-Ezra, ary namoaka boky mitondra ny lohateny hoe The Coming of the Messiah in Glory and Majesty. Tahaka an’i Ribera teo alohany, ilay boky dia fanafihana mivantana ny fahatanterahan’ny faminaniana ao amin’ny bokin’ny Apokalypsy.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Fantatr’i Satana fa ny hafatra nila hosaronany tamin’ny fisafotofotoana dia ilay hafatra fampitandremana farany izay avy amin’ny bokin’ny Apokalypsy. Ny fampidirana ireo resaka tsy masina sy poak’aty nataon’ireo pretra jezôita roa tao anatin’ny fanamarihana ao amin’ny Scofield Reference Bible dia nahafahan’i Satana nitarika ireo Protestanta nihemotra hiaiky sy handray ny fomba fiasa jezôita, ka noho izany dia nahajamba azy ireo tsy hahita ny fahamarinana. Izany no vitan’i Satana tamin’ny alalan’ny fampidirana modely katolika maromaro momba ny faminaniana, izay nanala ny fahafahana hamantatra mazava hoe iza marina ilay antikristin’ny faminanian’ny Baiboly. Tsy fitaka sarotra ho an’i Satana izany, fa efa niverina tany amin’ny fiangonana romana ny Protestanta tamin’ny nandavany ny hafatr’i Miller tamin’ny 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Nandritra ny taona maro dia nisy boky sy lahatsoratra maromaro navoaka izay mirakitra an-tsoratra ny fanafihan’i Satana ny Baiboly, izay nanomboka tao anatin’ireo taonjato vitsivitsy voalohany taorian’ny nanomboana an’i Kristy tamin’ny hazo fijaliana. Tonga tamin’ny ambaratonga iray izany fanafihana izany ka nampidirina ireo sora-tanana sandoka mba hamokarana Baiboly sandoka. Nanafika koa i Satana ireo Reformera izay natsangana hiaro sy hanandratra ny tenin’Andriamanitra fony mbola velona izy ireo ary na dia taorian’ny nahafatesan’ireo Reformera ireo aza.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Eritrereto fotsiny ny fomba andraisan’ireo mpahay tantara sy teolojiana Advantista Mitandrina ny Andro Fahafito amin’izao andro izao ny momba an’i William Miller. Toy ny hoe nohadiny ny taolany ka natsipiny ho any amin’ny Ony Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“Nampikorontana ny fanjakan’i Satana i William Miller, ary tsy nitady fotsiny ny hanohitra ny herin’ny hafatra ilay fahavalon-dehibe, fa nitady koa ny hamono ny mpitondra hafatra mihitsy. Rehefa nampihatra tamin’ny fomba azo tsapain-tanana ny fahamarinan’ny Soratra Masina tamin’ny fon’ny mpihaino azy i Mompera Miller, dia nirehitra taminy ny fahatezeran’ireo milaza tena ho Kristiana, tahaka ny nirehetan’ny hatezeran’ny Jiosy tamin’i Kristy sy ny apostoliny. Nampirisika ny saranga ratsiratsy kokoa ny mambran’ny fiangonana, ary tamin’ny fotoana maro dia nikotrika ny hamono azy ny fahavalo rehefa hiala avy eo amin’ny toeram-pivoriana izy. Kanefa ny anjely masina dia tao anatin’ny vahoaka nifanosika, ary ny iray tamin’ireo, tamin’ny endrik’olona, dia nandray ny sandrin’ity mpanompon’ny Tompo ity ka nitondra azy ho amin’ny fiarovana hiala teo amin’ilay vahoaka romotra. Tsy mbola vita ny asany, ary diso fanantenana tamin’ny fikasany i Satana sy ireo irany.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Jereo ny fomba nanamaivanana sy nanafenan’ireo sokajy roa ireo ao amin’ny Advantisma (teolojiana sy mpahay tantara) ny maha-marina ny fitsipik’i Miller, izay ampahafantarin’i Rahavavy White antsika fa hampiasain’izay rehetra manambara marina ny hafatry ny anjely telo.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Ireo izay mirotsaka amin’ny fanambarana ny hafatry ny anjely fahatelo dia mandinika ny Soratra Masina araka ilay drafitra izay noraisin’i Père Miller. Ao amin’ilay boky kely mitondra ny lohateny hoe Views of the Prophecies and Prophetic Chronology, i Père Miller dia manome ireto fitsipika tsotra nefa manan-tsaina sy manan-danja ireto ho amin’ny fianarana sy ny fanazavana ny Baiboly:—

“[Rules one through five quoted.]

“[Notsongaina ny fitsipika voalohany ka hatramin’ny fahadimy.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Ny voalaza etsy ambony dia ampahany amin’ireo fitsipika ireo; ary amin’ny fianarantsika ny Baiboly dia samy hanao tsara isika rehetra raha mitandrina ireo foto-kevitra nambara.” Review and Herald, 25 Novambra 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Raha tsy averina dinihina ireo kofehy telo amin’ny tsipiky ny tantara ara-paminaniana mifandray amin’ny fivoarana sy ny fanorenana ny Tenin’Andriamanitra, dia tsy azo atao ny mahita ny lanjan’ny fijoroana vavolombelona lehibe iray izay manandratra an’i William Miller ho ilay iraka izay nanehoana mialoha tamin’i Elia tamin’ny fanolorany ny hafatra, sy tamin’i Mosesy tao amin’ny teny fikasana momba an’i Miller hatsangana amin’ny fitsanganan’ny marina amin’ny maty, ary tamin’i Elisa tamin’ny fahavononany handao ny taniny ka hanompo ny hafatr’i Elia. Sister White dia manondro ireo maherifo telo ao amin’ny Baiboly ireo ho tandindon’i William Miller, izay ankehitriny kosa ataon’ireo teôlôjiana sy mpahay tantara Advantista maoderina ho toy ny hoe “zazalahy mahantra mpamboly” tsotra izao avy tamin’ny taonjato fahavalo ambin’ny folo.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale dia anankiray tamin’ireo reformera maro natsangana teo amin’ity tsipika amin’ny tantara ara-paminaniana ity. Raha azoko lazaina amin’izao fomba izao, ny “fanambaràna ny iraka” nataony nanoloana ireo ambasadaoron’ny papa izay nifandraisany dia izao: “Hataoko izay hahafantaran’ilay zazalahy mitondra ny angadinomby ny Soratra Masina mihoatra noho ianareo.” William Miller no ilay zazalahy tany ambanivohitra, izay nitondra ny angadinomby ka nanatanteraka ny faminanian’i Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Ity fampidirana ity dia nohamoraina be raha ny tantara rehetra izay azo nentina hanohanana izay efa nasehontsika hatramin’izao no dinihina. Hodinihintsika ankehitriny ny sasany amin’ireo mariky ny Alpha sy Omega mba hitarihana antsika hiverina amin’ny fandinihana an’i Miller amin’ny maha-toerana famantarana sy iraka azy.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Ny bokin’i Daniela no fiandohan’ny boky iray izay ahitana boky roa. Ny fiafaran’izany boky izany dia ny bokin’ny Apokalypsy. Na dia boky roa samy hafa aza izy ireo, dia boky iray no asehony miaraka.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Taona maro lasa izay, dia nanana fifaneraserana ampahibemaso tamin’ny teolojiana Advantista Mitandrina ny Andro Fahafito iray malaza aho, izay niasa tao amin’ny Biblical Research Institute an’ny General Conference-n’ny Fiangonana Advantista Mitandrina ny Andro Fahafito. Niezaka hanitsy ny fahazoako ny andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo io teolojiana io, ary koa ny fahazoako ny momba ny “isan’andro” ao amin’ny bokin’i Daniela. Tamin’izany fifaneraseranay izany, izay nitranga nandritra ny fe-potoana iray, satria izy dia namoaka lahatsoratra iray ka novaliako, dia namaly indray izy avy eo, ary mazava ho azy fa naveriko indray ny hevitro, sy ny sisa ary ny toy izany koa. Tao anatin’izany fifaneraserana izany dia nampahafantariny ahy fa tao amin’ilay komity niasany tao amin’ny General Conference, izy no noheverina ho manampahaizana momba ny bokin’i Daniela, ary ny mpiara-miasa iray taminy kosa no noheverina ho manampahaizana raikitra momba ny bokin’ny Apokalypsy. Tamin’ny fifaneraseranay dia tsy nety hiresaka ireo teboka ao amin’ny bokin’ny Apokalypsy izy, fa naleony nampitodika izany tany amin’ilay mpiara-miasa aminy. Tiany hifetra ao amin’ny bokin’i Daniela irery ihany ny adihevitra.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Mazava i Sister White fa boky iray ihany ny Daniela sy ny Apokalypsy. Amin’izany ambaratonga izany dia misolo tena ny Baiboly izy ireo, izay boky iray ihany nefa voaforona amin’ny boky roa, dia ny taloha sy ny vaovao. Maneho hevitra koa i Sister White momba ny fiangonana jiosy, izay mihevitra ny boky taloha ihany ho ilay boky iray, ary maneho hevitra koa izy momba ireo izay manao tsinontsinona ny boky taloha, satria ny boky vaovao ihany no takany, na ny boky vaovao ihany no tiany ho azo. Ny fijoroana vavolombelona nomena aingam-panahy avy aminy dia izao: raha ny vaovao ihany no ekenao, dia lavinao ny taloha, ary toy izany koa ny mifanohitra amin’izany. Raha milaza ilay teolojiana fa manampahaizana momba an’i Daniela izy, nefa tsy momba ny Apokalypsy, dia mamerina ny hevitra jiosy izay manaiky ny Testamenta Taloha ihany; ary fantatsika izay nitarika ny Jiosy izany fomba fijery tery izany. Ny fandraisana ny lafiny iray amin’ity raharaha ity, dia ny manaiky ny taloha fa tsy ny vaovao, na ny manaiky ny vaovao fa tsy ny taloha, dia fandavana ny fijoroana vavolombelona manontolo.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Ny Mpamonjy dia nanontany ny mpianany raha nahatakatra izany zavatra izany izy ireo. Dia namaly hoe: ‘Eny, Tompo.’ Ary hoy Izy taminy: ‘Koa amin’izany, ny mpanora-dalàna rehetra izay nampianarina ho amin’ny fanjakan’ny Lanitra dia tahaka ny tompon-trano anankiray, izay mamoaka avy ao amin’ny rakiny zavatra vaovao sy zavatra taloha.’ Ao amin’ity fanoharana ity, i Jesosy dia nampiseho teo anatrehan’ny mpianany ny andraikitr’ireo izay asany ny manome amin’izao tontolo izao ny fahazavana izay noraisiny taminy. Ny Testamenta Taloha no Soratra Masina rehetra nisy tamin’izany andro izany; nefa tsy nosoratana ho an’ny ntaolo ihany izy, fa ho an’ny taona rehetra sy ho an’ny olona rehetra. Tian’i Jesosy ny mpampianatra ny fampianarany handinika fatratra ny Testamenta Taloha mba hahitana ao ny fahazavana izay manamafy ny maha-Izy Azy ho Mesia nambara mialoha tamin’ny faminaniana, sady mampiseho ny toetran’ny iraka nampanaovina Azy ho an’izao tontolo izao. Tsy azo sarahina ny Testamenta Taloha sy ny Testamenta Vaovao, fa samy fampianaran’i Kristy izy roa tonta. Ny foto-pampianaran’ny Jiosy, izay manaiky ny Testamenta Taloha ihany, dia tsy mitondra famonjena, satria laviny ny Mpamonjy, izay ny fiainany sy ny fanompoany no fahatanterahan’ny lalàna sy ny faminaniana. Ary ny foto-pampianaran’ireo izay manary ny Testamenta Taloha dia tsy mitondra famonjena koa, satria laviny izay fanambarana mivantana momba an’i Kristy. Ny mpisalasala dia manomboka amin’ny fanambaniana ny Testamenta Taloha, ary dingana iray sisa no ilaina avy eo handavana ny maha-marina ny Vaovao, ka dia lavina avokoa izy roa tonta.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Kely ny herin’ny Jiosy eo amin’ny tontolo kristiana amin’ny fampisehoana amin’izy ireo ny maha-zava-dehibe ny didy, anisan’izany ny lalàna mamatotra momba ny Sabata, satria amin’ny famoahany ireo harenam-pahamarinana fahiny dia ariany kosa ireo vaovao ao amin’ny fampianaran’i Jesosy manokana. Etsy an-daniny, ny antony mahery indrindra mahatonga ny Kristiana tsy hahavita hitaona ny Jiosy handray ny fampianaran’i Kristy ho tenin’ny fahendrena avy amin’Andriamanitra, dia satria, amin’ny famoahany ny haren’ny teniny, dia ataony tsinontsinona ny harenan’ny Testamenta Taloha, izay fampianarana talohàn’ny Zanak’Andriamanitra tamin’ny alalan’i Mosesy. Laviny ny lalàna nambara avy tao Sinay sy ny Sabatan’ny didy fahefatra, izay naorina tao amin’ny saha Edena. Fa ny mpanompon’ny filazantsara izay manaraka ny fampianaran’i Kristy dia hahazo fahalalana lalina tsara ny Testamenta Taloha sy ny Testamenta Vaovao, mba hahafahany maneho izany amin’ny vahoaka ao amin’ny tena fahazavany, ho fitambarana iray tsy azo sarahina—ny iray miankina amin’ny iray sady manazava azy. Noho izany, araka ny nampianaran’i Jesosy ny mpianany, dia hamoaka avy amin’ny harenany izy ireo ‘zavatra vaovao sy zavatra taloha.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Ny torohevitra teo aloha dia manana fampiharana hafa koa ho an’ireo Advantista Laodiseana. Ny milaza fa mino ny Baiboly manontolo, dia ny Testamenta Taloha sy ny Testamenta Vaovao, nefa mandà ny Fanahin’ny Faminaniana, dia hady mitovy tanteraka amin’ny fanekena fijoroana ho vavolombelona iray monja. Vavolombelona roa no takina hampiorina ny fahamarinana, koa tsy azo atao ny mampiorina ny fahamarinana amin’ny vavolombelona iray, ary raha misy manandrana manao izany dia mandà ireo vavolombelona roa izy, ka mampiorina ny finoany amin’izay antsoina hoe “antsasaky ny fahamarinana.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Averiko indray ilay fanontaniana izay tao amin’ny iray amin’ireo lahatsoratra voalohany navoaka hatramin’ny Jolay 2023 aho izao. Izao no fanontaniana: “Inona no fahazavana vaovao nivoaka avy tamin’ny Advantisma hatramin’ny 1863?” Tsotra ny valiny: “Tsy misy.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

Ny bokin’i Daniela sy ny Apokalypsy dia iray ihany. Ny iray dia faminaniana, ny iray kosa fanambaràna; ny iray dia boky voaisy tombo-kase, ny iray kosa boky voasokatra. Ren’i Jaona ireo zava-miafina izay nolazain’ny kotrokorana, nefa nasaina izy mba tsy hanoratra izany. Seventh-day Adventist Bible Commentary, boky faha-7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Koa ny Alpha sy Omega dia manondro fa i Daniela no voalohany ary ny Apokalypsy no farany. I Daniela dia misolo tena ny fiandohana ary ny Apokalypsy dia misolo tena ny fiafaran’ny Advantisma.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ny Apokalypsy dia boky voaisy tombo-kase, nefa boky voasokatra koa. Ao no voarakitra ireo zava-mahagaga izay mbola hitranga amin’ny andro farany amin’ny tantaran’ity tany ity. Ny fampianaran’ity boky ity dia mazava sy voafaritra tsara, fa tsy miafina sy tsy takatry ny saina. Ao aminy no itohizan’ilay tsipika iray ihany amin’ny faminaniana tahaka izay ao amin’i Daniela. Ny faminaniana sasany dia naverin’Andriamanitra, ka izany no anehoany fa tsy maintsy omena lanja izy ireny. Tsy mamerimberina zavatra tsy dia misy dikany lehibe ny Tompo.” Manuscript Releases, boky faha-9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Tamin’ny fiandohan’ny Advantisma, tao anatin’ireo andininy tena andry fototry ny Advantisma mihitsy, dia ireo andininy izay novahana tombo-kase tamin’ny 1798, no nampahafantaran’i Jesosy ny Tenany ho “Palmoni,” ilay Mpanisa Mahagaga. Amin’ny faran’ny Advantisma kosa, dia mampahafantatra ny Tenany ho “Alfa sy Omega” i Jesosy, ilay mpandaha-teny mahagaga—ny Tenin’Andriamanitra. Noho izany, ny fiandohan’ny Advantisma sy ny hafatry ny anjely voalohany dia “naorina teo amin’ny fotoana.” Amin’ny faran’ny Advantisma, ny hafatry ny anjely fahatelo dia haorina eo amin’ny Teniny.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Ny fiandohana sy ny fiafaran’ny Advantisma dia mitranga ao anatin’ny tantaran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly; noho izany dia miseho ao anatin’ny fiandohana sy ny fiafaran’i Etazonia izany. Ny tantara ara-paminaniana momba an’i Etazonia dia ny tantaran’ireo tandroka roa, dia ny Repoblikanisma sy ny Protestantisma. Amin’ny famaranana izany tantara izany, ireo tandroka roa ireo dia hiova avy amin’ny zanak’ondry ho dragona. Ny Repoblikanisma dia hiova ho demokrasia, ary ny Protestantisma dia hiova ho Protestantisma mpiodina. Rehefa manomboka mihamanakaiky ny fiafarany ny kapoakan’ny fotoam-pitsapana ho an’i Etazonia, tahaka izay mitranga ankehitriny, ireo tandroka roa dia ny Repoblikanisma mpiodina sy ny Protestantisma mpiodina no hamorona sarin’ilay bibidia, ka amin’izany dia hampiray ny fiangonana sy ny fanjakana ho tandroka iray izay miteny tahaka ny dragona. Kanefa Andriamanitra tsy havelany ho tsy hisy vavolombelona Izy, fa eo am-panatanterahany ny famaranana an’i Etazonia dia hanangana ny tandroka tena izy an’ny Protestantisma Izy mba hanoherana ny sarin’ilay bibidia ao Etazonia, ary aorian’izany koa ny sarin’ilay bibidia izay hifanandrina amin’izao tontolo izao manontolo. Ny fananganana ny tandroky ny Protestantisma amin’ny faran’i Etazonia dia hotanterahina ao anatin’ilay rafitra ara-tantara mitovy amin’ilay nananganana ny tandroky ny Protestantisma tamin’ny fiandohan’i Etazonia. Hisy vahoakan’ny fanekena teo aloha holalovana, ary vahoaka vaovao no ho tonga vahoakan’ny fanekena vaovao. Tsy misy zava-baovao etỳ ambanin’ny masoandro.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Rehefa ampiasaintsika ireo faminaniana momba ny fotoana izay noheverina sy naseho tao amin’ny tantaran’ny Milerita mba handinihana ny Alpha sy ny Omega, dia hitantsika fa iray ihany izy ireo. Ny faminaniana rehetra momba ny fotoana dia manomboka amin’ny tantara iray izay anambarana ilay faminaniana, ary io tantara io dia tandindon’ny tantara izay ahatanterahan’ilay faminaniana mandrakariva.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Ny tantaran’ny faminaniana momba ny roa arivo sy telonjato taona dia nanomboka tamin’ilay didy fahatelo tamin’ny 457 talohan’i Kristy ary nifarana tamin’ny hafatry ny anjely fahatelo tamin’ny 22 Oktobra 1844. Talohan’ny nahatongavan’ilay didy fahatelo anefa, dia tanteraka ny asa fanorenana ny tempoly sy Jerosalema. Toy izany koa, teo amin’ny tantara nialoha ny fahatongavan’ny anjely fahatelo, dia naorina ireo fahamarinana fototra amin’ny tempolin’ny Millerita.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Tamin’ny taona 1798 no tanteraka ilay faminaniana momba ny roa arivo sy dimy amby roapolo sy zato taona, izay nanomboka tamin’ny 723 tal. JK tamin’ny fanaparitahana ny foko folo avaratra. Io faminaniana io dia nanondro fe-potoana roa samy arivo sy roanjato sy enimpolo taona, izay manamarika ny fanitsakitsahana ny tempoly ara-bakiteny sy Jerosalema ara-bakiteny nataon’i Roma mpanompo sampy ara-bakiteny, ary izany dia narahin’ny arivo sy roanjato sy enimpolo taona nanitsakitsahan’i Roma papaly ny tanàna sy ny tempoly ara-panahy. Nanomboka tamin’ny fandravana ny fanjakana avaratra sy ny fanaparitahana ny olom-pirenen’ilay fanjakana ilay faminaniana. Eo afovoan’ilay faminaniana, tamin’ny 538, no manamarika ny fiafaran’ny fanitsakitsahan’i Roma mpanompo sampy ny vahoakan’Andriamanitra, dia ilay fanjakana fahefatra amin’ny faminanian’ny Baiboly, ary miteraka ny fanaparitahana ny fiangonan’Andriamanitra ho any an-efitr’i Vanim-potoanan’ny Haizina. Ny fiafaran’io faminaniana momba ny fotoana io tamin’ny 1798 no manamarika ny fiafaran’ny fanjakana fahadimy amin’ny faminanian’ny Baiboly. Ny fanaparitahana ny foko folo avaratra sy ny fiangonana kristiana izay nandositra ho any an-efitra dia maneho ny fanangonana ireo izay voatendry ho tonga tandroky ny Protestanta. Matetika ny mariky ny lalana dia asehon’ny mifanohitra aminy, ary ny fanaparitahana dia afaka maneho fanangonana, tahaka an’i Elia izay maneho an’i Jaona Mpanao-batisa. Ao anatin’io fifanandrinana ara-paminaniana io ihany, Elia dia tsy maty, fa i Jaona Mpanao-batisa kosa maty.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Tamin’ny 677 tal. J.K., ny fokon’i Joda any atsimo, (izay fantatra koa ao amin’ny Soratra Masina ho ilay tany be voninahitra) dia niely nandritra ny roa arivo sy diman-jato amby zato sy roapolo taona, ka nifarana tamin’ny 22 Oktobra 1844 izany. Io faminaniana io dia nanondro ny fanitsakitsahana ny vahoakan’Andriamanitra, izay antsoin’i Daniela hoe “ny miaramila” ao amin’ny Daniela 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ary avy eo dia reko nisy olo-masina iray niteny; ary nisy olo-masina iray hafa nilaza tamin’ilay olo-masina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana momba ny fanatitra isan’andro sy ny fandikan-dalàna mampahavery, ka hanolorana ny fitoerana masina sy ny tafika mba ho voahitsakitsaka? Ary hoy izy tamiko: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina amin’izay. Daniela 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Ang hula ng dalawang libo at tatlong daang taon, na nagwakas kasabay ng hula ng dalawang libo at limang daan at dalawampung taon na nagsimula noong 677 BC, ay tumutukoy sa pagyurak sa santuwaryo gaya ng ipinakikilala sa Daniel 8:13, 14. Ang hula tungkol sa pagkakawatak-watak ng Juda noong 677 BC ay sinundan ng tatlong pagsalakay mula kay Nebuchadnezzar, at ang hulang iyon ay nagwakas sa pagdating ng ikatlong mensahe noong Oktubre 22, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Ny faminaniana roa momba ny roa arivo sy dimanjato amby roa-polo taona, izay nifarana tsirairay avy tamin’ny 1798 sy 1844, dia manondro ny enina amby efapolo taona nanorenana ny fanorenan’ny tempoly Millerita. I Mosesy dia naharitra enina amby efapolo andro nandray ny toromarika momba ny fanorenana ny tempoly; ny fanavaozana ny tempolin’i Heroda tamin’ny andron’i Kristy kosa dia naharitra enina amby efapolo taona, ka nifarana tamin’ny taona nanaovana batisa an’i Kristy. Avy tamin’ny batisa dia nankany an-efitra Izy nandritra ny efapolo andro, ary rehefa niverina Izy, dia nanadio ny tempoly voalohany, ary ireo Jiosy mpanohitra saina dia te hahalala tamin’ny fahefana inona no nanaovany zavatra toy izany.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Ary akaiky ny Paska-n’ny Jiosy, dia niakatra ho any Jerosalema Jesosy. Ary hitany teo an-kianjan’ny tempoly ireo mivarotra omby sy ondry ary voromailala, ary ireo mpanakalo vola nipetraka teo. Ary rehefa nanao karavasy tamin’ny tady madinika Izy, dia nandroaka azy rehetra hiala teo amin’ny tempoly mbamin’ny ondry sy ny omby; ary naidiny ny volan’ireo mpanakalo vola, sady nazerany ny latabatra; ary hoy Izy tamin’ireo mivarotra voromailala: Esory eto izany zavatra izany; aza atao trano fivarotana ny tranon’ny Raiko. Dia nahatsiaro ny mpianany fa voasoratra hoe: Ny firehetam-po ny amin’ny tranonao no mandevona Ahy. Dia namaly ny Jiosy ka nanao taminy hoe: Inona no famantarana asehonao aminay, no sady manao izao zavatra izao Hianao? Jesosy namaly ka nanao taminy hoe: Ravao ity tempoly ity, ary hatsangako indray amin’ny hateloana. Dia hoy ny Jiosy: Enina amby efa-polo taona no nanaovana ity tempoly ity, ka Hianao va hahatsangana azy indray amin’ny hateloana? Fa ny tempolin’ny tenany no nolazainy. Koa rehefa nitsangana tamin’ny maty Izy, dia nahatsiaro ny mpianany fa izany no nolazainy taminy; ary nino ny Soratra Masina sy ny teny izay nolazain’i Jesosy izy. Jaona 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Ny tempolin’ny Millerita dia naorina tao anatin’ny enina amby efa-polo taona nanomboka tamin’ny 1798, teo amin’ny famaranana ny faminaniana roa arivo sy diman-jato amby roapolo taona voalohany, ary nifarana enina amby efa-polo taona tatỳ aoriana, tamin’ny fahatanterahan’ny faminaniana roa arivo sy diman-jato amby roapolo taona faharoa tamin’ny 1844. Ireo enina amby efa-polo taona ireo dia nanomboka tamin’ny fahatongavan’ny anjely voalohany ary nifarana tamin’ny fahatongavan’ny anjely fahatelo, satria hoy Kristy fa hatsangana ao anatin’ny telo andro ny tempoliny. Raha tsy manaiky hahita ireo zava-misy ireo ianao, dia noho ny olana fototra roa, ankoatra ireo olana mety ho ao amin’ny fo tsy vonona sy tsy niova fo. Ny olana voalohany dia ny tsy fahavononanao hanatona ny Teny faminaniana avy amin’ny fomba fijery fa miverimberina ny tantara. Tsy mpandinika araka ny fomba historicist ianao. Ny olana iray hafa dia ny tsy fahafahana mampihatra ireo teny an’ohatra izay voarakitra ao anatin’ny Tenin’Andriamanitra amin’ny alalan’ny Tenin’Andriamanitra. Ny fiandohan’ireo faminaniana rehetra ireo no manondro ny farany, ary mandrakariva izy ireo no manondro mihoatra lavitra noho ny tantara miverimberina fotsiny.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Milaza ny Baiboly fa tempolin’ny Fanahy Masina isika, ary ny tempolin’ny tena dia voaforon’ny kromôzôma enina amby efapolo. Ireo mpahay siansa mandinika ireo kromôzôma enina amby efapolo ireo dia mampahafantatra antsika fa ireo kromôzôma lahy telo amby roapolo sy ireo kromôzôma vavy telo amby roapolo dia mifono manodidina ny proteinina iray izay miendrika hazo fijaliana.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Ao amin’i Daniela toko faha-roa ambin’ny folo dia misy faminaniana ara-potoana telo mifamatotra; ny voalohany dia manondro ny fanaparitahana ny herin’ny vahoaka masina, izay maneho ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo. Ny fanaparitahana ny herin’ny vahoaka masina izay tanteraka tamin’izy ireo dia dimy arivo sy roa-polo amby roanjato taona, kanefa ao amin’i Daniela toko faha-roa ambin’ny folo dia ny tapany farany amin’izany fe-potoana izany ihany no resahina. Asehony fa tsy nahatakatra izay tian’ilay fanambarana holazaina i Daniela.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Ary reko ilay lehilahy nitafy lamba rongony, izay teo ambonin’ny ranon’ny ony; ary rehefa nanandratra ny tanany ankavanana sy ny tanany ankavia ho any an-danitra izy ka nianiana tamin’Ilay velona mandrakizay, dia nilaza fa ho amin’ny andro iray sy andro roa ary antsasaky ny andro izany; ary rehefa vitany ny hanorotoro sy hampiely ny herin’ny vahoaka masina, dia ho tanteraka izany zavatra rehetra izany. Ary reko ihany, nefa tsy azoko; dia hoy izaho: Tompoko ô, inona no hiafaran’ireo zavatra ireo? Daniela 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniela toko faharoa ambin’ny folo dia maneho ny hafatra izay voavaha tombo-kase amin’ny fotoan’ny farany, izay taona 1798. Ao amin’io andalana io, Daniela dia misolo tena an’i William Miller, ilay tandindona fototra momba ny olon-kendry ao amin’izany tantara izany. Voalohany, i Miller dia notarihina ho amin’ny faminaniana momba ny roa arivo dimanjato sy roapolo taona ao amin’ny Levitikosy enina amby roapolo, ary ao amin’ny andininy fahafito sy fahavalo dia misolo tena ny olon-kendry izay tsy maintsy mampifanaraka ny fahamarinana fa ilay fanaparitahana roa arivo dimanjato sy roapolo taona dia tena voafaritra mazava ho fanaparitahan’Andriamanitra ny olony.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Ary raha tsy mbola mihaino Ahy ihany ianareo na dia eo aza izany rehetra izany, dia hofaiziko impito mihoatra noho ny amin’ny fahotanareo ianareo. Ary hotorotoroiko ny fireharehan’ny herinareo; ary hataoko tahaka ny vy ny lanitrareo, ary tahaka ny varahina ny taninareo. Levitikosy 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

Ny “reharehan’i” Isiraely fahiny dia tamin’izy navela handà an’Andriamanitra ho Mpanjakany ka hifidy mpanjaka olombelona. Io reharehany io, izay mialoha ny fahalavoana (Ohabolana 16:18), dia ny faniriany ho tahaka ireo fanjakana mpanompo sampy rehetra nanodidina azy. Ny fanesorana aloha ny fanjakana avaratra ary avy eo ny fanjakana atsimo no fanaparitahana ny hery (mpanjaka), tamin’ny 723 tal. J.K. sy 677 tal. J.K. avy.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller dia naneho ireo hendry izay nahatakatra ny fitomboan’ny fahalalana izay nohafahana tamin’ny tombo-kase tao amin’ireo andininy teo aloha ao amin’ny Daniela roa ambin’ny folo, ary ao amin’ny andininy fito sy valo dia aseho ho tsy nahatakatra ny fifandraisan’ny roa ambin’ny folo amby enimpolo sy zato taona amin’ny dimy amby roa-polo sy arivo sy roanjato taona amin’ny fanaparitahana ny vahoakan’Andriamanitra izy. Daniela dia maneho ny vahoakan’Andriamanitra amin’ny faran’ny Advantisma, tahaka ny anehoan’i Miller azy amin’ny fiandohan’ny Advantisma. Amin’ny faran’ny Advantisma, dia mbola misy io olana io ihany, satria rehefa nametraka an-kilabao ny fahatakaran’i Miller momba ny “fito andro” ny Advantisma, dia voatery namantatra ny roa ambin’ny folo amby enimpolo sy zato taona ho ny Vanim-potoanan’ny Haizina fotsiny izy ireo. Ireo hendry amin’ny farany dia nanana olana mitovy tsy maintsy vahana, araka ny asehon’i Daniela sy Miller. Nahoana no ny voambolan’ny Levitikosy enina amby roapolo no ampiasaina hanehoana telo sy tapany andro fa tsy fito andro?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Tsy nampifanaraka tanteraka an’io olana io mihitsy i Miller, nefa tamin’ny 1856 dia naseho tamin’ny andian-dahatsoratra enina tsy mbola nofaranana ny “hazavana ara-paminaniana vaovao” farany, izay nanondro ny fotoana fito ho maneho telo taona sy tapany naha-Roma mpanompo sampy nanitsakitsaka an’i Isiraely ara-bakitenin’Andriamanitra, narahin’ny telo taona sy tapany naha-Roma papa nanitsakitsaka an’i Isiraely ara-panahy. Fito taona tatỳ aoriana dia nolavin’ny Advantisma tamin’ny fomba mivantana avokoa ny hazavana rehetra momba ny fotoana fito, ka nanomana ilay olana ho an’ny hendry tamin’ny andro farany tamin’ny 1989, rehefa, araka ny voafaritra ao amin’ny Daniela toko fahairaika ambin’ny folo, andininy fahaefapolo, dia nofafazan’ny fahefana papa sy Etazonia ireo firenena izay nisolo tena ny Firaisana Sovietika teo aloha.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Ny fahazavana voalohany nomena an’i Miller dia nolavina tamin’ny taona 1863, ary ny fahazavana farany momba izany lohahevitra izany dia nomen’i Hiram Edson tao amin’ireo lahatsoratra enina ireo. Najanona ireo lahatsoratra ireo, ary fito taona (times) tatỳ aoriana dia natsahatra ny herin’ny Isiraely maoderina mba hanahafana ireo fiangonana mpanompo sampy izay taona vitsy talohan’izany dia efa voamarina araka ny tokony ho izy ho zanakavavin’i Babylona. Ny fito times ao amin’ny Levitikosy enina amby roapolo, amin’ny maha-fampianarana ara-paminaniana azy, dia tonga vato mahatafintohina, ary naverina indray ny fireharehan’ny Isiraely fahiny araka ny asehon’ny faniriany hanana an’i Saoly hanapaka azy amin’ny maha-mpanjaka azy. I Jesosy no maneho ny farany amin’ny fiandohana.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Ny bokin’i Daniela koa dia manondro faminaniana arivo sy roan-jato sy sivifolo taona, miaraka amin’ny faminaniana arivo sy telon-jato sy dimy amby telopolo taona, izay samy manomboka amin’ny fanesorana ilay hoe “ny isan’andro” tamin’ny taona 508. Ny fanesorana ilay hoe “ny isan’andro” dia maneho ny fanalana ny fanoheran’i Roma jentilisa ny fiakaran’ny fahefan’ny papa tamin’ny taona 538. Nisy fe-potoana tetezamita naharitra telopolo taona talohan’ny nametrahana ny fahefan’ny papa teo ambonin’ny seza fiandrianan’ny tany tamin’ny taona 538, ary avy eo ny sisa tavela amin’ireo arivo sy roan-jato sy enimpolo taona dia miafara amin’ny taona 1798. Ireo telopolo taona tetezamita avy amin’ny fanjakana iray mankany amin’ny manaraka dia manondro ireo taona farany amin’ny fitondran’ny papa izay mitarika ho amin’ny fametrahana ny fanjakana fahenina amin’ny faminanian’ny Baiboly eo ambonin’ny seza fiandrianan’ny tany amin’ny taona 1798. Ny fiandohan’ny faminaniana arivo sy roan-jato sy sivifolo taona dia manondro fifindrana avy amin’ny fanjakana iray amin’ny faminanian’ny Baiboly ho amin’ny fanjakana manaraka amin’ny faminanian’ny Baiboly, tahaka izany koa ny fiafaran’izany faminaniana izany.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Ny faminaniana dimy amby telopolo sy telonjato sy arivo taona, izay nanomboka tamin’ny fanesorana ny “isan’andro” tamin’ny taona 508, dia mifarana amin’ny 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Ary hatramin’ny andro hanesorana ny fanatitra isan’andro sy hananganana ny fahavetavetana mahavery, dia hisy arivo sy roanjato sy sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo sy telonjato sy dimy amby telo-polo andro. Daniela 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Ny faminaniana momba ireo taona arivo telonjato sy dimy amby telopolo dia nifarana tamin’ny taona 1843, ary hoy i Daniela fa izay “niandry” tamin’ny fotoana hahatanterahan’izany faminaniana izany dia hotahina. Rahavavy White dia milaza izany toy izao.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Sambatra ny maso izay nahita ireo zavatra izay hita tamin’ny 1843 sy 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Voalaza ny hafatra. Ary tsy tokony hisy hataka andro amin’ny famerenana ny hafatra, satria tanteraka ny famantarana ny andro; tsy maintsy tanterahina ny asa famaranana. Hisy asa lehibe hotanterahina ao anatin’ny fotoana fohy. Tsy ho ela dia hisy hafatra homena araka ny fanendren’Andriamanitra, ka hitombo ho antso mafy izany. Amin’izay dia hitsangana eo amin’ny anjarany Daniela, mba hanome ny fijoroany ho vavolombelona.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Koa ny fiandohan’ilay faminaniana dimy amby telopolo sy telonjato amby arivo taona dia manondro fifindrana avy amin’ny fivavahan’ny jentilisa ho amin’ny fivavahan’ny maha-papa, ka izany dia manondro koa fifindrana avy amin’ny Protestanta ho amin’ny Protestanta Millerita.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Ireo Advantista izay mandà ny fahamarinana fototra iorenan’ny Advantisma, dia mandà ny faminaniana ara-potoana rehetra izay nasehon’ny Millerita, eny fa na dia ny roa arivo sy telonjato taona ao amin’ny Daniela 8:14 aza. Mety handà izany zava-misy izany tokoa izy ireo, nefa azo aseho amin’ny lojika fa marina izany zava-misy izany; kanefa hafa ny hevitro eto ankehitriny, ka aoka havelako aloha izany eo am-piezahana hamarana ity lahatsoratra ity.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Ny fanaparitahana ny “tany be voninahitra” an’i Joda tamin’ny 677 tal. J.K. dia maneho ny fanitsakitsahana ny “tafika” ao amin’ny Daniela 8:13, 14, ary manondro ny fanorenana ny tany be voninahitra maoderina, dia i Etazonia. Ny roa arivo sy telon-jato taona ao amin’ireo andininy ireo ihany dia nanomboka tamin’ny 457 tal. J.K., ary maneho ny fanitsakitsahana ny “toerana masina.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Dia nandre olona masina iray niresaka aho; ary nisy olona masina iray hafa niteny tamin’ilay olona masina izay niresaka hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mampaharingana, ka hanolorana ny fitoerana masina sy ny maro mba hohitsakitsahina? Ary hoy izy tamiko: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina. Daniela 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

Ny taona 677 talohan’i Kristy sy 457 talohan’i Kristy dia daty mifamatotra amin’ny fifandraisan’ny vahoakan’Andriamanitra sy ny fitoerany masina. Nampodiny niara-niverina tamin’ny fotoana iray ihany ny tafika sy ny fitoerana masina tamin’ny 22 Oktobra 1844. Ireo roanjato sy roapolo taona eo anelanelan’ny 677 talohan’i Kristy sy 457 talohan’i Kristy dia maneho vanim-potoana iray izay anorenan’Andriamanitra famantarana iray misolo tena fitomboan’ny fahazavana. Tamin’ny 22 Oktobra 1844 dia tonga ny fahazavan’ny anjely fahatelo, nanomboka namirapiratra ny fahazavan’ny fitoerana masina, ary nisy tafika teo mba hanambara izany fahazavana izany.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Tamin’ilay tsipika ara-paminaniana izay manondro ilay ady amin’ny endriny telo nifanaovan’i Satana sy Kristy, dia navoaka ny Baiboly King James tamin’ny 1611. Roanjato amby roapolo taona katroka tatỳ aoriana, tamin’ny 1831, no namoahan’i William Miller ny hafany voalohany:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Nandritra ny sivy taona i William Miller dia resy lahatra fa tokony hampita ny hafany amin’ireo fiangonana; nefa niandry izy, nanantena fa hisy fahefana ekena iray hanambara ny vaovao mahafaly momba ny Mpamonjy ho avy tsy ho ela. Tamin’izany fiandrasana izany dia vao mainka nanaporofo ny fahamarinan’ilay hafatra izy; nanana anarana izy ireo fa velona, nefa efa niha-maty haingana. Tamin’ny taona 1831 no nanomezan’i Miller ny lahateniny voalohany momba ny faminaniana.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Andriamanitra dia niaro ireo lahatsoratra masina sy marina tany am-boalohany izay nampiasaina hamokarana ny Baiboly. Avy eo Izy dia namoaka ny Baiboliny tamin’ny taona 1611. Avy eo Izy dia nanangana iraka iray izay hampiasa ny fitsipika hita, nalaina, ary naorina ao anatin’ny Baiboly mba hamokarana ny hafatry ny anjely voalohany. Tamin’ny 1831, nohamafisina tamin’ny endrika ofisialy ny hafatr’i Miller, tahaka ny nametrahana tamin’ny endrika ofisialy ny hafatra tao amin’ny tantaran’i Kristy tamin’ny alalan’i Jaona Mpanao-batisa, ary tahaka ny nametrahana tamin’ny endrika ofisialy ny hafatra tamin’ny hetsika fanavaozana rehetra. Ny hafatr’i Miller, dia ny hafatry ny anjely voalohany izay manambara ny fanokafana ny fitsarana, ary tohanana mivantana amin’ny alalan’ny fampiharana ny fe-potoana ara-paminaniana roan-jato sy roapolo taona. Izany no hafatra fampitandremana tamin’ny fiandohan’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly—Etazonia.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Tamin’ny taona 1996 no nanomboka ny asan’ny Future for America, ary navoaka tao amin’ny gazety mitondra ny lohateny hoe, The Time of the End, ny hafatry ny anjely fahatelo izay efa nesorina tombo-kase tamin’ny 1989, dia ilay hafatra manondro ny fanasitranana ny ratra mahafaty nahazo ny fahefana papaly sy ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny hafatra eo amin’ny fiafaran’ny Advantisma dia efa natao ho raikitra ara-drafitra tahaka ny nanaovana ho raikitra ara-drafitra ny hafatra teo am-piandohana. Tany am-piandohana dia nafatotra tamin’ny fotoana ny hafatra ary naneho fivelarana fanampiny ny fahamarinana voarakitra ao anatin’ny Tenin’Andriamanitra. Tamin’ny 1996, roa-jato sy roapolo taona taorian’ny nahaterahan’i Etazonia tamin’ny 1776, dia natao ho raikitra ara-drafitra ny hafatra eo amin’ny fiafaran’ny Advantisma ary naneho fivelarana fanampiny ny hafatry ny anjely telo.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Rehefa miresaka ny tantara mitovy lalana an’ilay tandroka Repoblikana sy ilay tandroka Protestanta ao amin’ny tantaran’ny fanjakana fahenina araka ny faminaniana ara-Baiboly isika, dia tsy maintsy takarina tsara hoe iza ilay tandroka Protestanta ary iza no tsy izy.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Mianara mba haneho ny tenanao ho voazaha toetra eo anatrehan’Andriamanitra, dia mpiasa tsy mila ho menatra, mizara tsara ny tenin’ny fahamarinana. Fa ialao ny resaka tsy masina sy foana; fa ireo dia hitombo ho amin’ny tsy fahatahorana an’Andriamanitra bebe kokoa. 2 Timoty 2:15, 16.