“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.
“Tokony ho fantatsika samirery izay mandrafitra ny Kristianisma, izay atao hoe fahamarinana, izay finoana efa noraisintsika, ary izay fitsipika ao amin’ny Baiboly—dia ireo fitsipika nomena antsika avy amin’ny fahefana ambony indrindra.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Nandritra ny taona maro, ny Future for America dia nanondro fa ny fiangonana fito ao amin’ny Apokalypsy dia tsy hoe maneho fotsiny ny tantaran’ny Isiraely maoderina hatramin’ny andron’ny apostoly ka mandra-pahatongan’ny faran’izao tontolo izao, fa maneho koa ny Isiraely fahiny hatramin’ny andron’i Mosesy ka hatramin’ny fitoraham-bato an’i Stefana. Tsy nampianatra izany fahamarinana izany ireo pionieran’ny Advantisma, kanefa azony sy nampiasainy ireo foto-kevitra izay mampiorina izany fahamarinana izany. Jesosy no manambara ny farany hatramin’ny voalohany, ary ny Isiraely fahiny dia maneho ny Isiraely maoderina. Koa noho izany, izay fahamarinana rehetra anisan’ny toetra faminaniana momba ny Isiraely maoderina dia efa nisy koa tao amin’ny Isiraely fahiny.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Talohan’ny tantaran’ny Millerita, ny fomba fijery kristiana nentim-paharazana momba ireo fiangonana fito dia hoe nisolo tena ireo fiangonana tena nisy tany Azia Minora tamin’ny andron’i Jaona izy ireo. Ny fomba fijery nentim-paharazana koa dia nahatakatra fa ny torohevitra ho an’ireo fiangonana tsirairay avy dia azo heverina ho maneho torohevitra manokana ho an’ireo fiangonana isan-karazany manerana ny tantara kristiana, ary koa fa ireo torohevitra sy fampitandremana ireo ihany dia ho an’ny kristiana tsirairay avy. Takatr’izy ireo koa fa ireo fiangonana fito dia maneho fe-potoana fito eo amin’ny tantaran’ny fiangonana hatramin’ny andron’ny mpianatra ka hatramin’ny faran’izao tontolo izao. Nialoha ny tantaran’ny Millerita ireo fomba fijery ireo. Ireo fanekena efatra momba ireo fiangonana fito izay mandrafitra ny fomba fijery nentim-paharazana nialoha an’i William Miller dia nifototra, ary mbola mifototra, amin’ny fandikana ny Baiboly atao hoe “historicist”. Izany no fomba fiasa notarihin’ny anjelin’Andriamanitra an’i William Miller harahina.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Ny fiangonana fito any Azia dia tantaran’ny Fiangonan’i Kristy amin’ny endriny fito, amin’ny fihodinana sy fiovam-pandehany rehetra, amin’ny fanambinana sy fahoriany rehetra, hatramin’ny andron’ny apostoly ka hatramin’ny faran’izao tontolo izao. Ny tombo-kase fito dia tantaran’ny asan’ireo fahefana sy mpanjakan’ny tany manoloana ny fiangonana, ary ny fiarovan’Andriamanitra ny olony mandritra izany fotoana izany. Ny trompetra fito dia tantaran’ny fitsarana fito miavaka sy mavesatra nalefa tamin’ny tany, na ny fanjakana romana. Ary ny lovia fito dia ireo loza fito farany nalefa tamin’i Roma papaly. Mifangaro amin’ireo ny zava-nitranga maro hafa, voatenona ao anatiny tahaka ny renirano madinika mikoriana manampy, ka mameno ny ony lehiben’ny faminaniana, mandra-pahatapitry ny zavatra rehetra ao amintsika ao amin’ny ranomasin’ny mandrakizay.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Ity, ho ahy, no drafitry ny faminanian’i Jaona ao amin’ny bokin’ny Apokalypsy. Ary ny olona izay maniry hahatakatra ity boky ity dia tsy maintsy manana fahalalana lalina ny amin’ny ampahany hafa amin’ny tenin’Andriamanitra. Ny tandindona sy ny fanoharana ampiasaina amin’ity faminaniana ity dia tsy samy hazavaina ao aminy avokoa, fa tsy maintsy tadiavina ao amin’ireo mpaminany hafa sy hazavaina amin’ny andalan-tSoratra Masina hafa. Koa miharihary araka izany fa nokasain’Andriamanitra ny handinihana ny Soratra manontolo, na dia mba hahazoana fahalalana mazava ny amin’ny ampahany iray aza.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Miombon-kevitra sy manohana ny fomba fijery “historiciste” nohazonin’i Miller i Rahavavy White, nefa nanampy fahalalana lalindalina kokoa momba ny bokin’ny Apokalypsy noho izay hitan’i Miller izy, satria tsy fantatr’i Miller araka ny maha-izy azy marina ny fitoerana masina. Ny tany no noheveriny ho fitoerana masina. Fantatr’i Rahavavy White fa rehefa nanolotra ireo faminaniana aseho ao amin’ny bokin’ny Apokalypsy Jesosy, dia nataony izany niaraka tamin’ny asany amin’ny maha-Mpisoronabe any an-danitra Azy.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Rehefa nitodika ka nahita an’i Kristy i Jaona, dia nandeha teo afovoan’ny fanaovan-jiro Izy, nitafy fitafiana maha-mpisorona; ary ireo fanaovan-jiro dia ao amin’ny fitoerana masina; koa izany dia manondro ny tantara taorian’ny niakarany, nefa talohan’ny nifindrany ho ao amin’ny Efitra Masina Indrindra tamin’ny 1844. Tsy ho azon’i Miller natao ny nahatakatra ny hevitry izany zava-misy izany. Tahaka izany koa i Tyndale, i Luther, na i John Wycliffe, na ireo mpanavao tany am-boalohany. Mandroso ny fahamarinana, mamirapiratra hatrany sy hatrany mandra-pahatongan’ny andro lavorary.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Ny foto-kevitra lehibe izay notohanan’i Robinson sy Roger Williams tamin-kaja lehibe, dia ny hoe mivoatra tsikelikely ny fahamarinana, ary ny Kristiana dia tokony ho vonona handray ny fahazavana rehetra izay mety hamirapiratra avy amin’ny tenin’Andriamanitra masina, dia tsy noraharahain’ny taranany intsony. Ny fiangonana Protestanta tany Amerika,—ary koa ireo tany Eoropa,—izay nomena tombon-tsoa lehibe tamin’ny fandraisana ny fitahian’ny Fanavaozana, dia tsy nahavita nanosika hatrany teo amin’ny lalan’ny fanavaozana. Na dia nisy lehilahy mahatoky vitsivitsy aza nitsangana indraindray mba hanambara fahamarinana vaovao sy hampiharihary ny fahadisoana efa nokolokoloina hatry ny ela, ny ankamaroany kosa, tahaka ny Jiosy tamin’ny andron’i Kristy na ny papaista tamin’ny andron’i Lotera, dia afa-po nino araka izay ninoan’ny razany sy niaina araka izay niainany. Koa dia nihena indray ny fivavahana ka tonga ho fombafomba ivelany fotsiny; ary ny fahadisoana sy ny finoanoam-poana izay ho nariana, raha nitohy nandeha tao amin’ny fahazavan’ny tenin’Andriamanitra ny fiangonana, dia notazonina sy nokolokoloina. Toy izany no nahafaty tsikelikely ilay fanahy nentin’ny Fanavaozana, mandra-pahatonga saika nilàna fanavaozana lehibe tao amin’ny fiangonana Protestanta tahaka izay nilàna izany tao amin’ny Fiangonana Rômana tamin’ny andron’i Lotera. Nisy koa ny firaiketana amin’izao tontolo izao sy ny fahatorporana ara-panahy toy izany ihany, ny fanajana mitovy amin’izany ny hevitry ny olona, ary ny fanoloana ny fampianaran’ny tenin’Andriamanitra amin’ny teoria nentin’olombelona.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Raha tsy ekena ny zava-misy fa mivelatra miandalana mandritra ny tantara ny fahamarinana, dia mety ho tsy ho azo fantarina mihitsy ny lanjan’izay fahazavana vaovao rehetra amin’ity taranaka farany ity. Raha vantany vao tsy mahafantatra intsony ny toetra miandalana ananan’ny “fahamarinana” ny olona iray, dia manomboka miantehitra ho azy amin’ny lovantsofina, ny fomba amam-panao, ary ny fitarihan’olombelona lavo izy.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Ny fomba nampiasain’i Miller dia marik-dalana iray mandalo manerana ny tsipika ara-paminaniana manontolo, izay manolotra fijoroana ho vavolombelona momba ny fivelaran’ny fahamarinana ara-Baiboly izay nanomboka tamin’ny apostoly. Kanefa ao amin’ilay marik-dalana asehon’i Miller dia ahitantsika fiandohana iray izay mitaky tandindony mifanaraka aminy any amin’ny farany. Ny ankamaroan’ny olona dia tsy mahazo velively ireo zava-misy ireo, nefa tsy mba toy izany Satana.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Nanohitra ny fahamarinana sy ny fivelarany hatramin’ny fikomiany tany an-danitra i Satana. Raha vantany vao tonga tamin’ilay teboka teo amin’ny tantara izay nanombohan’ireo Mpanavao nahatakatra mazava ny fomba handinihana ny Baiboly izany, dia nanao izay fanaony mandrakariva i Satana ka nampiditra sandoka. Ny porofo ara-tantara momba ny asany amin’ny fanaovana sandoka ny fahamarinana dia manondro fa ny Zezoita tahaka an’i Ribera sy Louis de Alcazar dia nampifantoka manokana ny fomba fanaovany sandoka tamin’ny bokin’ny Apokalypsy. Ilay fomba fiasa voahozongozona antsoina hoe “preterisma” dia nanomboka tamin’ny taonjato faharoa sy fahatelo, ka nisy solontena roa lehibe tamin’izany fomba fiasa diso izany. Ny iray dia i Eusebius avy any Kaisaria (260–339), ary i Victorinus avy any Pettau (maty manodidina ny 304). Samy nampiroborobo io fomba fiasa io ireo olo-malaza ara-tantara tany am-boalohany ireo, izay milaza fa tanteraka tamin’ny andron’ny Fanjakana Romanina ny bokin’ny Apokalypsy tamin’ny alalan’ny olona ara-tantara tahaka an’ilay emperora ratsy laza Nero.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Tamin’ny taonjato fahasivy ambin’ny folo, i John Darby (1800–1882) avy any amin’ny Fanjakana Mitambatra dia nampiditra fomba fiasa satanika iray hafa, izay natsofoka koa tao amin’ny fanamarihana ambanin’ny pejy ao amin’ilay Baiboly soavaly hazo Troiana antsoina hoe Scofield Reference Bible, izay efa nofaritantsika teo aloha. Ny “Dispensationalism” dia rafitra teolojika izay mizara ny tantara sy ny fifandraisan’Andriamanitra amin’ny olombelona ho vanim-potoana miavaka samy hafa, na “dispensations,” izay andaminan’Andriamanitra ny drafiny amin’ny fomba samihafa isaky ny vanim-potoana. Marihiko eto izany, satria anisan’ireo lainga nampidirina tao amin’ny hetsika Future for America tamin’ny alalan’ny feo avy amin’ilay faritra iray izay nanaparitahan’i Darby ny heviny satanika. Ny hevitr’i Darby izay nanafika ny Future for America dia niaraka tamin’ny filozofian’ilay antsoina hoe hetsika “woke” amin’izao andro izao, izay mampiroborobo ny savorovoro mitovy amin’ilay nasehon’ny Revolisiona frantsay sy ny fahavetavetana mitovy amin’ilay nasehon’i Sodoma sy Gomora.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Ankehitriny ireo teolojiana ao amin’ny Advantisma maoderina dia mampiasa rafitra iray famakafakana ny fahamarinan’ny Baiboly, miorina amin’ny rafitra roa sosona amin’ny fandikana ara-baiboly izay ampiasainy hanimbana sy handavana ny Baiboly sy ny Fanahin’ny Faminaniana. Sokajiny ho manam-pahaizana manokana amin’ny fiteny ara-baiboly ny olona sasany, ary ny hafa ho manam-pahaizana manokana amin’ny tantara ara-baiboly. Araka izany, ireo teolojian’ny Advantisma ankehitriny dia mifehy ny sain’ny Advantisma Laodiseana na amin’ny fandikana ny Tenin’Andriamanitra araka ny fahatakarana ny tantara ananan’ny olombelona lavo, na araka ny fahatakarana ny fiteny ananan’ny olombelona lavo. Ireo fisehoan-javatra maoderin’ny fahadisoana ireo, izay efa nampiasaina matetika hanafihana ny hafatra izay vakinao ankehitriny, dia mbola horesahina bebe kokoa ato amin’ireto lahatsoratra ireto rehefa handinika ny tandindon’ny Revolisiona Frantsay isika. Velona Satana, ary fantany fa fohy ny androny. Ny fitsipika farany amin’ireo fitsipik’i Miller, laharana fahefatra ambin’ny folo, dia mamarana amin’ity fehintsoratra manaraka ity.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Ny maha-Andriamanitra ampianarina any an-tsekolintsika dia miorina mandrakariva amin’ny fanekem-pinoana sekta iray. Mety hahomby angamba ny mandray saina mbola banga ka hanisy tombo-kase azy amin’izany karazana izany, nefa hiafara mandrakariva amin’ny fanaovana fivavahana tery saina izany. Ny saina afaka dia tsy ho afa-po velively amin’ny hevitr’olona hafa. Raha izaho no mpampianatra ny tanora momba ny maha-Andriamanitra, dia hofantariko aloha ny fahaizany sy ny toe-tsainy. Raha tsara ireo, dia hataoko mandinika ny Baiboly ho an’ny tenany izy, ary halefako hivoaka amin-kalalahana hanao soa amin’izao tontolo izao. Fa raha tsy manana saina kosa izy, dia hasiako tombo-kase amin’ny sain’olon-kafa, soratako eo amin’ny handriny ny hoe mpivavaka tery saina, ary halefako hivoaka ho andevo izy!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Tao anatin’ny vanim-potoana taorian’ny niainan’i Jaona Mpanambara, sy tamin’ny andron’ny Fanavaozana, dia navitrika i Satana namokatra fomba fiasa ara-paminaniana sandoka mba hampisafotofoto sy handrava ny fandinihana marina ara-Baiboly. Ny zavatra indraindray tsy voamarika ao anatin’ireo zava-misy ara-tantara ireo dia izao: ireo fomba rehetra feno satanika ireo dia nifantoka mivantana tsy tamin’ny boky hafa fa tamin’ny bokin’ny Apokalypsy. Izany no lohahevitra nokendren’ny tsirairay tamin’ireo mpampiroborobo ny fisafotofotoana satanika ireo. Ny bokin’ny Apokalypsy no efa hatramin’izay no kendren’i Satana. Fantatr’i Satana fa ny bokin’ny Apokalypsy no boky tsy maintsy iadiany. Rehefa tsapantsika izany zava-misy izany, dia afaka mamantatra zava-misy hafa tsy hita maso koa isika, izay saronan’ny fahamarinana manan-danja iray hafa.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Ny fomba fiasa sandoka nataon’ny Zezoita dia nokendrena hanakanana ny fahazoana mazava fa ny papa ao amin’ny fiangonana romana no antikristin’ny faminanian’ny Baiboly. Ny mpanavao protestanta tsirairay avy dia samy tonga nahafantatra sy namaritra io fahamarinana io. Koa rehefa naseho ampahibemaso taloha tamin’ny alalan’ny teny sy ny boky ny tantara marina momba ny olona tahaka an’i Ribera sy Louis de Alcazar, dia nampiasaina ny tantaran’olona tahaka an’i Ribera sy Louis de Alcazar mba hanehoana ireo ezaka satanika natao hanakanana ny fahazoana marina ny amin’ilay “olona ota.” Marina araka izay tratrany ny fijoroana vavolombelona an-tsoratra na am-bava izay mampiharihary ny tanjon’ny fampidirana ireo fomba fiasa satanika ireo, nefa Satana dia niezaka hanafina mihoatra noho ny porofo ara-Baiboly fotsiny izay manondro ny antikristy ho ny papa ao Roma.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Misy fahamarinana ao amin’ny bokin’ny Apokalypsy izay nafenin’ny fisafotofotoana naterak’ireo rafitra sandoka amin’ny fandikana ny Baiboly ireo, izay ivelan’ny lohahevitra momba ilay lehilahy izay enina, enina, enina ny isany. Ny iray amin’ireo fahamarinana ireo dia tsy isalasalana fa ilay fahamarinana aseho rehefa takarina amin’ny fivoarany feno indrindra ireo fiangonana fito. Misy fahamarinana hita ao anatin’ireo fiangonana fito izay miteny mivantana momba ilay tantara izay nanomboka tamin’ny 11 Septambra 2001 ary mifarana amin’ny krizin’ny lalàna alahady. Efa nitady handevina io fahazavana io Satana, ary namorona ireo fomba fiasa satanika mba hanamaizina vatosoa maro amin’ny fahamarinana hita ao amin’ny bokin’ny Apokalypsy izy, tsy ny famantarana ny papa ao Roma ho ilay antikristy ihany.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Talohan’ny nisehoan’“ilay lehilahin’ny ota” tamin’ny taona 538, dia nisy olona tahaka an’i Eusebius sy Victorinus nanafika ny bokin’ny Apokalypsy mba hanafina ny fiakaran’ny fahefana papaly. Taty aoriana teo amin’ny tantara dia nahatanteraka ny teny fikasany tamin’i Tyatira Kristy ka nampipoitra ny kintan’ny maraina tamin’ny Fanavaozana (Wycliffe), ary avy eo Satana kosa nampipoitra olo-malaza ara-tantara roa mba hiaro sy hanohy ny asany satanika. Ny ady naharitra ela momba ny fivelaran’ny fahamarinana, izay tonga amin’ny fara tampony rehefa voavaha ny zava-miafin’ny bokin’ny Apokalypsy, (dieny mbola tsy mifarana ny fotoam-pitsarana), dia ahitana fahazavana avy amin’ireo fiangonana fito izay tsy mbola fantatr’i Miller velively, ary tsy fantatr-dRahavavy White koa; kanefa azo aseho mora foana fa samy manohana izany fahazavana vaovao izany i Miller sy ny Fanahin’ny Faminaniana, satria ny fahazavana vaovao dia tsy mba mifanohitra amin’ny fahazavana taloha velively.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Zava-misy fa manana ny fahamarinana isika, ary tsy maintsy mifikitra amim-paharetana mafy amin’ireo toerana izay tsy azo hozongozonina; nefa tsy tokony hijery amim-pisalasalana izay fahazavana vaovao mety halefan’Andriamanitra isika ka hilaza hoe: Marina tokoa, tsy hitantsika akory fa mila fahazavana hafa ankoatra ny fahamarinana tranainy izay efa noraisintsika hatramin’izay sy iorenantsika isika. Raha mifikitra amin’izany toerana izany isika, dia ampiharin’ny fijoroana vavolombelon’ilay Vavolombelona Marina amin’ny toe-piainantsika ny fananarany hoe: ‘Ary tsy fantatrao fa fadiranovana sy mahonena sy mahantra sy jamba ary mitanjaka ianao.’ Izay mihevitra ny tenany ho manankarena sy nitombo fananana ary tsy mila na inona na inona, dia ao anatin’ny toetry ny fahajambana momba ny tena toe-pahasahiranany eo anatrehan’Andriamanitra, nefa tsy fantany izany.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Ny fitsapana voalohany ho an’ny fahazavana vaovao dia ny hoe manohitra ny fahamarinana efa voaorina ve izany, ary koa raha manohana ireo fahamarinana fototra izany.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Rehefa ny herin’Andriamanitra no manamarina izay atao hoe fahamarinana, dia izany fahamarinana izany no tokony hiorina mandrakizay ho fahamarinana. Tsy azo raisina na ekena ny vinavina ateraky ny saina any aoriana, izay mifanohitra amin’ny fahazavana efa nomen’Andriamanitra. Hisy olona hitsangana hitondra fanazavana ny Soratra Masina izay aminy dia fahamarinana, nefa tsy fahamarinana izany. Ny fahamarinana ho an’izao andro izao dia nomen’Andriamanitra antsika ho fototry ny finoantsika. Izy tenany no nampianatra antsika izay atao hoe fahamarinana. Hisy iray hitsangana, ary mbola hisy hafa indray, mitondra fahazavana vaovao izay manohitra ny fahazavana nomen’Andriamanitra teo ambanin’ny fanehoan’ny Fanahiny Masina.” Selected Messages, boky 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Efa hatramin’ny fotoana nanoratan’i Jaona ny hafatra voarakitra ao anatiny no efa nokendren’i Satana hamelezana ny bokin’ny Apokalypsy. Hoy Jesosy:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Fa sambatra ny masonareo, satria mahita izy; ary ny sofinareo, satria mandre izy. Fa lazaiko aminareo marina tokoa: maro ny mpaminany sy ny marina no naniry hahita izao zavatra hitanareo izao, nefa tsy nahita; ary handre izao zavatra renareo izao, nefa tsy nandre. Matio 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Ny fitahiana mifamatotra amin’ny fahitana sy ny fihainoana dia ny fitahian’ny fahazoana ny hafatry ny Fanambaran’i Jesosy Kristy. Raha i Jaona no nisolo tena ireo amin’ny “andro farany” izay mahita sy mandre ny hafatra, dia niankohoka mba hiankohofa tamin’ilay anjely Gabriela izy, ka avy hatrany dia nilaza taminy ilay anjely mba tsy hanao izany.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Ary izaho Jaona no nahita izany zavatra izany sy nandre izany. Ary rehefa nandre sy nahita aho, dia niankohoka hivavaka teo anoloan’ny tongotry ny anjely izay nampiseho ahy izany zavatra izany aho. Dia hoy izy tamiko: Tandremo, aza manao izany; fa mpanompo namanao aho, sady naman’ireo rahalahinao mpaminany sy izay mitandrina ny tenin’ity boky ity; Andriamanitra no ivavaho. Apokalypsy 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriela sy Jaona dia samy zavaboary noforonina, ka ny Mpahary irery ihany no tokony hivavahana. Maro ireo mpaminany sy lehilahy marina, anisan’izany ny anjely, no efa naniry ny “hahita” sy “handre” ny hafatry ny Antso amin’ny Mamatonalina rehefa averina izany amin’ny faran’izao tontolo izao.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa fa maro ny mpaminany sy ny olo-marina no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ny zavatra izay hita tamin’ny taona 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.
“Nomena ny hafatra. Ary tsy tokony hisy hataka andro amin’ny famerenana ny hafatra, fa tanteraka ny famantarana ny andro; tsy maintsy tanterahina ny asa famaranana. Hisy asa lehibe hatao ao anatin’ny fotoana fohy. Tsy ho ela dia homena hafatra iray araka ny fanendren’Andriamanitra izay hitombo ho antso mafy. Amin’izany dia hitsangana amin’ny anjarany Daniela, mba hanome ny fijoroany ho vavolombelona.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Izay nirian’ny lehilahy marina (Jaona) sy ny mpiara-manompo aminy (anjely) ho hita dia ny fahatanterahana farany ny Antso Mamatonalina amin’ny faran’ny Advantisma, rehefa hazavain’ny voninahitr’Andriamanitra ny tany. Io fisehoana farany amin’ny hery amin’ny ranonorana farany io dia tanterahin’ny fanokafana ny Apokalypsin’i Jesosy Kristy.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Momba izany famonjena izany no nanaovan’ny mpaminany fanadihadiana sy fikarohana fatratra, dia ireo izay naminany ny amin’ny fahasoavana izay ho tonga aminareo; nitady hahalala izay na karazam-potoana toy inona no tondroin’ny Fanahin’i Kristy izay tao anatiny, raha nijoro ho vavolombelona mialoha ny amin’ny fijalian’i Kristy sy ny voninahitra izay hanaraka izany Izy. Izy ireo dia naseho fa tsy ho an’ny tenany, fa ho antsika no nanompoany izany zavatra izany, dia ireo izay ankehitriny efa nambara taminareo tamin’ny alalan’izay nitory ny filazantsara taminareo, tamin’ny Fanahy Masina nirahina avy any an-danitra; zavatra izay irin’ny anjely hodinihina lalina. Koa fehezo ny valahan-tsainareo, aoka ho mailo ianareo, ary manantenà hatramin’ny farany ny amin’ny fahasoavana izay hoentina ho aminareo amin’ny fisehoan’i Jesosy Kristy. 1 Petera 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Ny mpaminany sy ny olo-marina ary ny anjely dia naniry ny hiaina amin’ny fotoana izay handrotsahana ny “fahasoavana,” na ny herin’Andriamanitra, mandritra ny fahatanterahana farany ny Antso amin’ny Mamatonalina. Izany “fahasoavana” izany, izay herin’Andriamanitra mamorona, dia entina ho an’ny olona rehefa esorina ny tombo-kasen’ny Fanambaran’i Jesosy Kristy. Fantatr’i Satana fa ny lalana ampitondrana ny herin’Andriamanitra mamorona ho an’ny olony dia tanterahina amin’ny alalan’ny hafatra izay voaseho ao amin’ny bokin’ny Apokalypsy, ka noho izany dia izany no ezaka fara tampony nataony, dia ny hampikorontana sy hanindry ary hanafina ny mazava raketin’ny bokin’ny Apokalypsy. Izany mazava izany dia tsy fotsiny ny famantarana ilay lehilahin’ny ota, satria izany fahamarinana izany dia efa voarakitra an-tsipiriany tanteraka tamin’ny alalan’ny mpanavao protestanta rehetra taonjato maro lasa izay.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Tao amin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nahare feo mahery tao ivohoko, tahaka ny feon-trômpetra, nanao hoe: Izaho no Alfa sy Omega, ny voalohany sy ny farany; ary izay hitanao dia soraty ao amin’ny boky, ka alefaso any amin’ny fiangonana fito izay any Asia: any Efesosy, sy any Smyrna, sy any Pergamosy, sy any Tyatira, sy any Sardisy, sy any Filadelfia, ary any Laodikia. Dia nitodika aho mba hahita ny feo izay niteny tamiko. Ary rehefa nitodika aho, dia nahita fanaovan-jiro volamena fito; ary teo afovoan’ny fanaovan-jiro fito dia nisy anankiray tahaka ny Zanak’olona, niakanjo akanjo lava mahatratra ny tongotra, ary nisikina fehikibo volamena teo amin’ny tratrany. Ny lohany sy ny volony dia fotsy tahaka ny volon’ondry, fotsy tahaka ny oram-panala; ary ny masony dia tahaka ny lelafo; ary ny tongony dia tahaka ny varahina manganohano, tahaka ny mirehitra ao am-patana fandrendrehana; ary ny feony dia tahaka ny firohondrohon’ny rano be. Ary nanana kintana fito teny an-tànany ankavanana Izy; ary nisy sabatra maranitra roa lela nivoaka avy tamin’ny vavany; ary ny tarehiny dia tahaka ny masoandro mamirapiratra amin’ny heriny. Ary raha nahita Azy aho, dia lavo teo an-tongony tahaka ny maty. Dia napetrany tamiko ny tànany ankavanana ka hoy Izy tamiko: Aza matahotra; Izaho no voalohany sy ny farany; Izaho no velona, ary efa maty; ary, indro, velona mandrakizay mandrakizay Aho, Amena; ary manana ny fanalahidin’ny helo sy ny fahafatesana Aho. Koa soraty izay zavatra hitanao, sy izay zavatra misy ankehitriny, ary izay zavatra mbola ho avy aorian’izao. Apokalypsy 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Raha mbola nihazona ny fomba fiasa “historicist” ny Advantisma, dia nekeny fa averina ao amin’ny fiangonana farany avokoa ireo fiangonana rehetra ao amin’ny Apokalypsy roa sy telo. Indrisy anefa, tany amin’ny faran’ny taonjato fahasivy ambin’ny folo dia efa nanakombona ny mason’ny Advantisma tamin’ilay fomba fiasa masina i Satana, dia ny fiarovana azy sy ny fampiharana azy, izay anisan’ny tena ilaina amin’ny andraikiny amin’ny maha-“mpitahiry ireo fahamarinana lehiben’ny faminaniana” azy. Na dia teo aza ny fametrahana ankilabao izany fomba fiasa izany tao amin’ny Advantisma, dia mbola nisy ihany ireo izay nampihatra ilay fomba fiasa masina. Ampiasaintsika ny boky Story of the Seer of Patmos ho vavolombelona manaporofo fa ny fampiharana ireo fiangonana rehetra amin’ny tantaran’i Laodikia dia fampiharana ara-dalàna ny faminaniana. Ireto manaraka ireto dia ampahany notsongaina avy amin’io boky io izay manamafy ilay hevitra resahiko.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Tokony hotsarovana fa, tahaka ny hamerenan’ny fiangonana farany alohan’ny fiavian’i Kristy fanindroany ny fanandraman’i Efesosy sy Smyrna ary Pergamosy, dia hanana ny tandrifiny ao amin’ny taranaka farany koa ny tantaran’i Tiatira.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
I Haskell dia manondro araka ny tokony ho izy fa ny fanandraman’ireo fiangonana efatra voalohany dia averina indray, na araka ny filazany hoe: “hanana ny tandrify azy ao amin’ny taranaka farany.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Nampiharininy ny fitsapana, kanefa ny zavatra rehetra dia nanondro mialoha ny taona 1843 ho fotoana izay tsy maintsy handraisan’izao tontolo izao ny Mpamonjiny. Ny toe-piainan’ny vahoaka tamin’ny fiavian’i Kristy voalohany dia niverina indray ankehitriny.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
I Haskell dia niresaka momba an’i William Miller izay namantatra ny taona 1843 ho Fotoan’ny Fiavian’i Kristy fanindroany, ary milaza fa naverina tamin’ny andron’ny Millerita ireo toe-javatra niseho tamin’ny fiaviana voalohany. Marina i Haskell, ary manamafy izany i Rahavavy White fa i Miller tenany mihitsy no nanehoana an’i Jaona Mpanao-batisa.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“ကယ်တင်ရှင် ယေရှု၏ ပထမအကြိမ် ကြွလာခြင်းကို ယောဟန်ဗတ္တိဇံဆရာက ကြိုတင်ကြေညာ၍ ကိုယ်တော်၏ ကြွလာခြင်းအတွက် လမ်းကို ပြင်ဆင်ခဲ့သကဲ့သို့၊ ဝီလျံ မီလာနှင့် သူနှင့်အတူ ပူးပေါင်းခဲ့သူတို့သည်လည်း ဘုရားသခင်၏ သားတော်၏ ဒုတိယအကြိမ် ကြွလာခြင်းကို ကြေညာခဲ့ကြသည်။” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel aza dia manondro fa nandritra ny tantaran’i Pergamosy, (ny fiangonana fahatelo izay maneho ny fifanarahan’ny Kristianisma tamin’ny fanompoan-tsampy), dia niverina indray ny tantaran’i Sardisy, ilay fiangonana fahadimy.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Nisy fotoana teo amin’ny tantaran’i Pergamosy izay niheveran’ny Kristianisma fa maty ny fanompoan-tsampy; nefa raha ny marina, dia ilay fivavahana izay toa resy no efa nandresy. Ny fanompoan-tsampy, rehefa natao batisa, dia niditra tao amin’ny fiangonana. Tamin’ny andron’i Sardisy dia naverina indray io tantara io.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis dia ilay fiangonan’ny Fanavaozana izay nifoha ka nanao fanoherana ny fitaka satana nentin’ny fahefana papaly, nefa talohan’ny nahavitan’ny asany dia efa nanomboka niverina tany Roma izy. Nieritreritra izy, tahaka ny nataon’ny fiangonan’i Pergamosa, fa maty ny fombam-papaly; nefa raha ny marina dia mbola velona izany. Haskell koa dia manamarika fa eo amin’ny fiangonana sisa dia mamirapiratra “ireo taratra voaangon’ny vanim-potoana rehetra lasa.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Ambonin’ity fiangonana farany ity—dia ny sisa,—no amirapiratan’ny taratra voaangon’ny taona rehetra lasa.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Tsy milaza aho fa i Haskell dia nahafantatra fa ny tantara mandroso asehon’ireo fiangonana fito dia tanteraka koa tao amin’ny tantaran’ny Isiraely fahiny; nefa tokoa izy dia manohana izany fahamarinana izany rehefa manoratra izy fa “ireo tara-pahazavana voaangon’ny vanim-potoana rehetra lasa” dia “mamirapiratra” eo amin’ny “fiangonana farany.” Ny Isiraely fahiny dia tafiditra ao amin’ireo “tara-pahazavan’” “ireo vanim-potoana lasa.” Ary na dia manohana ireo foto-kevitra ilaina hahafantarana ny tandindon’ireo fiangonana fito ao amin’ny tantaran’ny Isiraely fahiny aza izy, dia tsy azoko antoka hoe hatraiza ny halaliny nahafantarany ireo fitoviana aseho ao amin’ireo tandindona ireo. Azoko antoka koa fa tsy nahafantatra lafiny iray mbola manan-danja kokoa amin’ireo tantara asehon’ireo fiangonana fito izy, dia lafiny iray izay izahay ankehitriny no mitarika ho amin’izany.
We will address this truth in our next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ity fahamarinana ity.