And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny jiolahimboton’ny firenenao koa hanandratra tena hampiorina ny fahitana; nefa ho lavo izy. Daniela 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Ny famantarana marina ilay fahefana amin’ny andro farany izay aseho ho Roma Maoderina, ary noho izany ilay fahefana izay “manorina ny fahitana”, dia tena ilaina ary mifandray amin’ny famonjena. Izy io dia maneho singa iray amin’ny fizotry ny fitsapana farany an’ireo iray hetsy sy efatra arivo amby efatra alina. Ny teny hoe “fahitana” ao amin’ilay andininy dia ilay teny Hebreo ihany izay nofidin’i Solomona rehefa nanondro ny antony nahalevonan’ny vahoakan’Andriamanitra izy.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia very ny vahoaka; fa izay mitandrina ny lalàna kosa no sambatra. Ohabolana 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Ny mpaminany rehetra dia miteny amin’ny fomba mivantana kokoa momba ny andro farany noho ny vanim-potoana hafa rehetra eo amin’ny tantara masina, ary ny fampitandreman’i Solomona momba ny filàna hananana ny “fahitana” dia raharaha mahakasika aina na fahafatesana. Ny fahamarinana dia mampisaraka mandrakariva ka miteraka sokajin’olona mpivavaka roa. Ao amin’ilay andininy dia misy sokajy iray izay levona, ary misy sokajy iray izay mitandrina ny lalàna amim-pifaliana. Tokony homarihina anefa fa ny torohevitr’i Solomona dia apetraka ao anatin’ny tontolon-kevitry ny adihevitra momba ny “fahamarinana.” Ary izany koa dia ao anatin’ny tontolon-kevitry ny fanoharana ny amin’ireo virijina folo, satria ny fanoharana ny amin’ireo virijina folo no sary lehibe indrindra anehoana ny fanandraman’ny olon’Andriamanitra amin’ny andro farany.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Ny adala mamoaka ny heviny rehetra; fa ny hendry mitana izany mandra-pahatonga ny aoriana. Raha mihaino lainga ny mpanapaka, dia ratsy fanahy avokoa ny mpanompony rehetra. Ny mahantra sy ny mpamitaka dia mihaona; Jehovah no manazava ny mason’izy roa tonta. Ny mpanjaka izay mitsara ny mahantra amim-pahamarinana, dia hampiorina mandrakizay ny seza fiandrianany. Ny tsora-kazo sy ny fananarana no manome fahendrena; fa ny zaza avela hanaraka ny sitrapony dia mampahamenatra ny reniny. Raha mihamaro ny ratsy fanahy, dia mitombo ny fahadisoana; fa ny marina kosa hahita ny fahalavoany. Faizo ny zanakao, dia hanome fitsaharana anao izy; eny, hanome fifaliana ho an’ny fanahinao izy. Raha tsy misy fahitana, dia very hasina ny vahoaka; fa sambatra izay mitandrina ny lalàna. Ohabolana 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Tsy ny hanondro molotra an’ireo izay mety hifikitra amin’ny fahatakarana hafa momba an’i Roma maoderina noho ny ahy no tanjoko. Ny tanjoko dia ny hampiseho fa i Solomona dia miresaka amin’ny sokajin’olona roa amin’ireo mpivavaka, izay amaritany ho “olon-kendry” sy “adala.” Ny “adala” dia faritana koa ho ny “ratsy fanahy.” Ny virijina hendry sy adala ao amin’ilay fanoharana dia ampahafantarina koa ao amin’ny tsipika ara-paminaniana ao amin’ny Daniela toko faharoa ambin’ny folo ho ny hendry sy ny ratsy fanahy.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Maro no hodiovina sy hatao fotsy ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
I Solomona sy i Daniela dia mifanaraka, fa ny fanambaràna ara-paminaniana rehetra dia mirindra amin’ny andro farany. Ny hendry no mahatakatra ny “fitomboan’ny fahalalana.”
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Ary izay hendry dia hamirapiratra tahaka ny famirapiratry ny lanitra; ary izay mitarika ny maro ho amin’ny fahamarinana dia ho tahaka ny kintana mandrakizay doria. Fa ianao kosa, ry Daniela, afeno ny teny, ary asio tombo-kase ny boky mandra-pahatongan’ny andro farany: maro no hihazakazaka etsy sy eroa, ary hitombo ny fahalalana. Daniela 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Ny andininy faha‑folo dia manondro ilay fizotry ny fitsapana dingana telo izay manivana ireo virijina, izay voaantso ho isan’ny efatra arivo amby efatra alina sy iray hetsy. Amin’ireo tranga roa ireo, ny fizotry ny fanivanana sy ny fitsapana dia miorina amin’ny hoe mahatakatra na tsia ireo virijina ny fitomboan’ny fahalalana (ny fahitana) izay novahana ny tombo-kaseny tamin’ny fotoan’ny farany tamin’ny taona 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“Ny andro fiafarana” amin’ny andro farany dia ny taona 1989, rehefa novahana ny tombo-kase tamin’ireo andininy faha-efapolo ka hatramin’ny faha-dimy amby efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Tamin’izany no niorina fa ny foto-kevitry ny andininy dia ny fisandratana sy ny fianjerana farany an’ny mpanjakan’ny avaratra. Tamin’izany koa no niorina fa ny mpanjakan’ny avaratra ao amin’ireo andininy ireo dia ny fahefana papaly amin’ny andro farany. Tsy mba mampiasa velively ny fiteny hoe “Roma Maoderina” ny Tsindrimandry. Izaho no namorona izany fiteny izany mba hanehoana ny fahefana papaly amin’ny andro farany, satria ara-paminaniana ny hoe “maoderina” dia maneho ny andro farany. Tsy mba nampiasa velively ny fiteny hoe “Roma Maoderina” i Ellen White.
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Misy fomba fijery diso mikasika izay asehon’ny mpanjakan’ny avaratra ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo, nefa iray monja no fahatakarana marina. Ny fahatakarana fa ny mpanjakan’ny avaratra ao amin’ireo andininy ireo dia ny fahefana papaly dia nalaina avy tamin’ny vavolombelona ara‑faminaniana maro. Ny andininy faha‑efapolo dia manomboka amin’ny fanondroana ny naha‑voan’ny ratra mahafaty ny fahefana papaly tamin’ny taona 1798, avy eo ny andininy faha‑efapolo‑iraika ka hatramin’ny faha‑efapolo‑telo dia manondro ireo fifandraisan‑javatra tafiditra amin’ny fanasitranana ilay ratra mahafaty. Ny andininy faha‑efapolo‑efatra dia mamaritra ny hafatra izay mampahatezitra ny fahefana papaly ka mitarika ho amin’ny andininy faha‑efapolo‑dimy, izay iavian’ny fiafarany farany sady tanteraka ho an’ny fahefana papaly. Ny fahitana izay novahana tamin’ny taona 1989 dia ny fahitana momba ny fiakarana farany sy ny fianjerana farany ananan’ny fahefana papaly amin’ny andro farany. Izany fahitana izany no fitomboan’ny fahalalana izay mamokatra sy mampiseho sokajin’ny mpivavaka roa, araka ny fanekeny na ny fandavany ny fahalalana izay hita ao anatin’ireo andininy ireo.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Araka ilay toko ihany izay nanokafana ny fitomboan’ny fahalalana tamin’ny 1989, ny “mpangalatra avy amin’ny olonao,” izay “manandratra ny tenany” ary amin’ny farany dia “lavo,” no tandindona mametraka ny “fahitana.” Ao amin’ny fanasivanana farany, ny fanontaniana fitsapana voalohany dia hoe iza no aseho ho ny “mpangalatra avy amin’ny olonao,” satria izy ireo no tandindona ara-paminaniana mametraka ny “fahitana.” Moa ve ny mpangalatra dia ny fahefana papaly sa i Etazonia?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, izay maneho vavolombelona roa amin’ilay tsipika faminaniana iray ihany. Daniela no fiandohana ary ny Apokalypsy no fiafarana, ary miaraka izy ireo dia maneho vavolombelona roa momba ny fahamarinana izay voasokatra amin’ny fotoanan’ny farany tamin’ny 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Daniela dia manoritsoritra ny fizotry ny fanadiovana izay nateraky ny Liona avy amin’ny fokon’i Joda rehefa nanokatra ny famehezana ny andininy faha-efapolo ka hatramin’ny faha-dimy amby efapolo tamin’ny taona 1989. Tamin’izany fotoana izany no nanombohan’ny fizotry ny fitsapana mba hamaritana sy hampisehoana hoe iza avy no ho “mpisorona” izay mandrafitra ny vahoakan’ny fanekena, dia ilay efatra arivo amby efatra alina sy iray hetsy amin’ny andro farany. Hosea kosa manampy fa izay mandà ny fitomboan’ny fahalalana amin’ny andro farany dia tsy ho tonga anisan’ny mpisorona izay mandrafitra ilay efatra arivo amby efatra alina sy iray hetsy.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Ny oloko dia ringana noho ny tsi-fahalalana; satria nandà ny fahalalana ianao, dia holaviko kosa ianao, mba tsy ho mpisorona ho Ahy intsony; satria hadinonao ny lalàn’Andriamanitrao, dia hadinoko kosa ny zanakao. Hosea 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Ny bokin’ny Apokalypsy dia manambara fa ny fahalalana voasokatra ka lavin’ny antokon’olona iray no mahatonga ny fandavan’Andriamanitra azy ireo, fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Dia hoy tamiko hoe: Aza asiana tombo-kase ny tenin’ny faminanian’ity boky ity; fa efa akaiky ny andro. Izay tsy marina, aoka mbola tsy ho marina ihany izy; ary izay maloto, aoka mbola ho maloto ihany izy; ary izay marina, aoka mbola ho marina ihany izy; ary izay masina, aoka mbola ho masina ihany izy. Apokalypsy 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Ny tantaran’ny Millerita dia manazava ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo, ary miaraka ny Millerita sy ny iray hetsy sy efatra alina sy efatra arivo no maneho ny fiandohana sy ny fiafaran’ny hafatra sy ny asan’ny anjely telo ao amin’ny Apokalypsy toko faha-14. Ny tantara mifanandrify dia mampahafantatra ireo tranga mifandray amin’ny famaranana ny fotoam-pahasoavana. Ny asan’ireo tantara roa ireo dia efa naseho mialoha tamin’ny alalan’i Elia sy Jaona Mpanao Batisa.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. 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, 230.
“Tamim-pangovitra i William Miller no nanomboka nanambara tamin’ny vahoaka ny zava-miafin’ny fanjakan’Andriamanitra, ka nitondra ireo mpihaino azy namakivaky ny faminaniana hatramin’ny fiavian’i Kristy fanindroany. Isaky ny ezaka nataony dia vao mainka nahazo hery izy. Tahaka an’i Jaona Mpanao-batisa izay nitory mialoha ny fiavian’i Jesosy voalohany sy nanomana ny lalana ho amin’ny fahatongavany, dia toy izany koa i William Miller sy ireo izay niara-niasa taminy no nanambara ny fiavian’ny Zanak’Andriamanitra fanindroany.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Ny hafatry ny Millerita dia namantatra ireo “zava-mitranga” mifandray amin’ny fiafaran’ny fotoam-pahasoavana, araka ny anehoan’i Elia sy Jaona Mpanao Batisa azy roa tonta.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Nilaina ny hamoha ny olona ho amin’ny loza mananontanona azy; mba hamporisihana azy hiomana ho amin’ireo toe-javatra manetriketrika mifandray amin’ny fiafaran’ny fotoam-pahasoavana.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Tamin’ny taona 1989, niaraka tamin’ny firodanan’ny Firaisana Sovietika, dia nesorina ny tombo-kase tamin’ilay ampahany ao amin’ny bokin’i Daniela izay mifandray amin’ny andro farany, ary nanomboka ny fizahan-toetra iray. Io fizahan-toetra io dia nifototra tamin’ny fahaiza-manaon’ny vahoakan’Andriamanitra, na ny tsy fahaiza-manaony, hahatakatra na handà ny fitomboan’ny fahalalana izay aseho ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo; andininy izay mitondra mankany amin’ny andininy voalohany amin’ny toko faha-roa ambin’ny folo, izay manondro ny “fifaranan’ny fotoam-pahasoavana.” Tamin’izay no nesorina ny tombo-kase tamin’ny hafatry ny “zava-mitranga mifandray amin’ny fifaranan’ny fotoam-pahasoavana,” ary nanomboka ny asan’ireo izay kandidà ho “mpisorona” amin’ny iray hetsy sy efatra arivo sy efatra alina. Ny asan’izy ireo dia ny “hahatakatra” sy hanambara ny hafatra asehon’io andalan-teny io. Ny hafatra sy ny asan’ny iray hetsy sy efatra arivo sy efatra alina dia ny haneho ilay hafatra nesorina tombo-kase mba hampifoha ny olona “hiomana ho amin’ireo zava-mitranga manetriketrika mifandray amin’ny fifaranan’ny fotoam-pahasoavana.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Amin’izao andro izao, amin’ny fanahy sy ny herin’i Elia ary i Jaona Mpanao-batisa, dia misy iraka voatendrin’Andriamanitra miantso ny sain’izao tontolo voafatotry ny fitsarana izao ho amin’ireo zava-mitranga manetriketrika izay tsy ho ela dia hiseho mifandray amin’ny ora famaranana ny fotoam-pahasoavana sy ny fisehoan’i Kristy Jesosy amin’ny maha-Mpanjakan’ny mpanjaka sy Tompon’ny tompo Azy. Tsy ho ela dia hotsaraina ny olona rehetra araka ny asa nataony tamin’ny tena. Tonga ny ora fitsaran’Andriamanitra, ary eo amin’ny mambran’ny Fiangonany etỳ an-tany no iankinan’ny andraikitra manetriketrika hanome fampitandremana ireo izay mijoro, toy ny hoe eo amoron’ny faharavana mandrakizay mihitsy. Amin’ny olombelona rehetra eran’izao tontolo izao izay mety hihaino dia tsy maintsy hazavaina mazava ireo foto-kevitra iadian-kevitra ao amin’ilay fifanandrinana lehibe izay anatanterahana ady, dia ireo foto-kevitra izay iankinan’ny anjaran’ny taranak’olombelona rehetra.” Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Ny tantaran’i Jaona Mpanao-batisa sy Kristy, ary koa ny tantaran’ny Milerita, dia maneho ny hafatra sy ny asan’ny iray hetsy sy efatra arivo amby efatra alina. Samy nahatakatra ny hafany ho maneho ny fifaranan’ny androm-pahasoavana i Jaona sy Kristy.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Fa raha nahita ny Fariseo sy Sadoseo maro nanatona ny batisany izy, dia hoy Izy taminy: Ry taranaky ny menarana, iza no nampitandrina anareo handositra ny fahatezerana ho avy? Matio 3:7.
Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Kristy dia nanolotra ny fandravana an’i Jerosalema—io fandravana io ihany izay efa nampitandreman’i Jaona mialoha ny Jiosy mpanohitra sy tia adihevitra—ho toy ny zavatra manatona. Nampiasain’i Jesosy izany fandravana izany ho tandindon’ny “fahatezerana” izay manomboka rehefa Izy, amin’ny maha Mikaela Azy, mitsangana ao amin’ny Daniela toko faha-roa ambin’ny folo, andininy voalohany.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“Kristy dia nahita tao Jerosalema tandindon’izao tontolo izao efa nihamafy tamin’ny tsy finoana sy ny fikomiana, ka nihazakazaka handray ny fitsaran’Andriamanitra mamaly. Ny lozan’ny taranaka lavo, izay nanindry ny fanahiny, no nanery hivoaka avy tamin’ny molony ilay antso mangidy indrindra. Hitany ny firaketana ny ota voasoritra teo amin’ny fahorian’olombelona sy ny ranomaso ary ny ra; ny fony dia voahetsiky ny fangorahana tsy manam-petra ho an’ireo ory sy mijaly etỳ an-tany; naniry mafy Izy hanamaivana azy rehetra. Kanefa na dia ny tànany aza tsy nahasakana ny onjan’ny fahorian’olombelona hiverina; vitsy no hitady Ilay hany Loharanon’ny fanampiany. Vonona handatsaka ny fanahiny ho amin’ny fahafatesana Izy, mba hampanakaiky ny famonjena ho azon’izy ireo tratrarina; nefa vitsy no ho avy aminy mba hananany fiainana.”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Ny Voninahitry ny lanitra mitomany! ny Zanak’Ilay Andriamanitra tsy manam-petra ory fanahy, miondrika noho ny fahoriana mafy! Io sehatra io dia nameno ny lanitra manontolo tamin’ny fahagagana. Io sehatra io no manambara amintsika ny haben’ny maha-mpanota indrindra ny ota; asehony fa asa sarotra tokoa, eny fa na dia ho an’ny Hery tsy manam-petra aza, ny mamonjy ny meloka amin’ny vokatry ny fandikana ny lalàn’Andriamanitra. Jesosy, nijery hatrany amin’ny taranaka farany, dia nahita izao tontolo izao voafandriky ny fitaka mitovy amin’ilay niteraka ny fandravana an’i Jerosalema. Ny ota lehibe nataon’ny Jiosy dia ny nandavany an’i Kristy; ny ota lehibe hataon’ny tontolo kristiana kosa dia ny handavany ny lalàn’Andriamanitra, izay fototry ny fitondram-panjakany any an-danitra sy etỳ an-tany. Ny didin’i Jehovah dia hatao tsinontsinona sy hozimbazimbaina. An-tapitrisany, eo ambanin’ny fanandevozan’ny ota, andevon’i Satana, voatendry hijaly ny fahafatesana faharoa, no handà tsy hihaino ny tenin’ny fahamarinana amin’ny andro famangian’izy ireo. Fahajambana mahatahotra! Fahadalana hafahafa!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Ny hafatra fampitandremana izay notorìn’i Jaona Mpanao-batisa ary koa i Kristy dia hafatra fampitandremana iray ihany, tahaka ny hafatra fampitandreman’ny Millerites izay hafatra iray ihany mamaritra ireo toe-javatra mifandray amin’ny fifaranan’ny fotoam-pahasoavana, ka izany no hambaran’ny iray hetsy sy efatra amby efatra alina. Vavolombelona telo: Jaona Mpanao-batisa, Kristy, ary ny Millerites, no manambara fa ny asa sy ny hafatry ny iray hetsy sy efatra amby efatra alina dia fizotry ny fitsapana mitondra amin’ny aina na fahafatesana, tanterahina amin’ny alalan’ny fitomboan’ny fahalalana izay novahana ny tombo-kaseny tamin’ny taona 1989. Ny hafatra izay novahana ny tombo-kaseny tamin’izany fotoana izany dia ny fahitana momba ny andro farany, izay tsy maintsy takatry ny hendry raha izy ireo no ho “mpisorona” mandrafitra ny iray hetsy sy efatra amby efatra alina. Raha tsy mahafantatra izany fahitana izany ireo kandidà ireo, dia sokajiana ho ratsy fanahy izy ireo, na ho adala, ary ho levona. Izy ireo sy ny zanany dia lavina, mifanaraka amin’ny fandavany ny fahitana izay fitomboan’ny fahalalana.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Ny Tenin’Andriamanitra dia manondro fa i Roma no hery izay manandra-tena, mandroba ny vahoakan’Andriamanitra, ary avy eo lavo ka mampiorina ny fahitana. Ny fanontaniana raha i Roma Maoderina dia ny fahefana papaly sa i Etazonia no fitsapana izay manavaka raha ireo kandidà ireo dia virijina hendry na virijina adala. Fitsapana ara-paminaniana avy amin’ny bokin’i Daniela izany, izay hamafisina aorian’izany sy hoentina ho amin’ny fahatanterahana ao amin’ny bokin’ny Apokalypsy. Ny lohahevitr’i Roma Maoderina dia tsy safidy fotsiny eo amin’ny fahefana papaly sy i Etazonia, fa izy no fitsapana farany ho an’ireo efatra arivo amby efatra alina sy iray hetsy. Fitsapana ara-paminaniana izany, ary rehefa takarina araka ny marina dia mahafaoka ny fanehoana rehetra ny fizotry ny fitsapana farany izay aseho ao anatin’ny fijoroana vavolombelona ara-paminaniana nohamasinin’Andriamanitra.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Ny fizotry ny fizahan-toetra tamin’ny andron’i Jaona Mpanao-batisa sy Kristy dia nalaina avy tamin’ny bokin’i Daniela, tahaka ny fizotry ny fizahan-toetra tamin’ny andron’ny Millerita koa. Amin’ny maha-fitsapana ara-paminaniana azy, ny fomba fiasa amin’ny fanorenana ny fahamarinana dia tena ilaina ho an’ireo kandidà ireo hampiharina araka ny tokony ho izy, tahaka ny maha-zava-dehibe ny fitazonana fotsiny ny fomba fijery marina momba izay atao hoe Roma Maoderina. Na ny famantarana marina an’i Roma Maoderina no heverina, na ny fampiharana ny fomba fiasa marina, dia samy voarakitra ao amin’ny bokin’i Daniela avokoa ireo singa roa amin’ny fitsapana ireo. Ao amin’ny Daniela toko voalohany, Daniela dia nandalo tamim-pahendrena fizotry ny fizahan-toetra misy dingana telo, nanomboka tamin’ny sakafo, avy eo fitsapana hita maso, narahin’ny fitsapana notanterahin’i Nebokadnezara, tandindona ara-Baiboly an’ny Mpanjakan’ny Avaratra, dia ny fahefana papaly amin’ny andro farany.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ary ny amin’ireo zatovo efatra ireo, Andriamanitra dia nanome azy fahalalana sy fahaiza-manao tamin’ny fianarana rehetra sy ny fahendrena rehetra; ary Daniela nanana fahatakarana ny amin’ny fahitana rehetra sy ny nofy rehetra. Ary rehefa tapitra ny andro izay nolazain’ny mpanjaka fa hampidirana azy ireo, dia nentin’ny lehiben’ny tandapa ho eo anatrehan’i Nebokadnezara izy ireo. Ary niresaka tamin’izy ireo ny mpanjaka; ary tamin’izy rehetra dia tsy nisy hita tahaka an’i Daniela sy Hanania sy Misaela ary Azaria; koa dia nijoro teo anatrehan’ny mpanjaka izy ireo. Ary tamin’ny raharaha rehetra momba ny fahendrena sy ny fahatakarana izay nanontanian’ny mpanjaka azy ireo, dia hitany fa impolo tsara noho ny mpanao majika rehetra sy ny mpanandro rehetra izay teo amin’ny fanjakany rehetra izy ireo. Daniela 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“Any amin’ny faran’ny andro,” izay ara-paminaniana dia ny andro farany, rehefa sedraina ny efatra alina amby iray hetsy sy efatra arivo, dia hita fa Daniela sy ireo lehilahy telo mendrika “avo folo heny noho ny mpanao majika sy ny mpanandro rehetra izay tao amin’ny fanjakany manontolo,” ary Daniela dia nanana “fahazavan-tsaina amin’ny fahitana sy nofy rehetra.” Daniela dia maneho ireo efatra alina amby iray hetsy sy efatra arivo, izay amin’ny andro farany dia mahatakatra ny fitomboan’ny fahalalana izay tonga rehefa i Kristy, amin’ny maha-Lionan’ny firenen’i Joda Azy, namaha tombo-kase “io ampahany amin’ny bokin’i Daniela izay mifandraika amin’ny andro farany io,” tamin’ny 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
I Daniela dia tsy hoe nahatakatra mihoatra noho ny hafa fotsiny ny amin’ny nofy sy ny fahitana, fa nanana “fahazavan-tsaina tamin’ny fahitana rehetra sy ny nofy” izy. Izy dia maneho ireo izay mampihatra ny fomba fiasa hoe andalana an-tampon’andalana, satria izany fomba izany no mampiray ny “fahitana rehetra sy ny nofy” ho hafatra iray mirindra. Ny hafatra izay mampiray ny nofy sy ny fahitana rehetra ho andalana ara-paminaniana iray dia mamantatra ny “zava-mitranga mifandray amin’ny fiafaran’ny fotoam-pahasoavana.” Izany hafatra izany dia miorina amin’ilay tandindona ara-paminaniana izay Roma Maoderina, ilay fahefana izay manandratra ny tenany, mandroba ny vahoakan’Andriamanitra, ary lavo.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Izany hery izany dia tsy azo aorina afa-tsy amin’ny fampiharana ny fomba fiasa marina. Ny ankamaroan’ireo izay milaza fa mandinika ny Baiboly dia mandà ny fomba fiasa hoe andalana eo ambonin’ny andalana; ary ny sasany amin’ireo milaza fa mampiasa izany aza dia mampihatra vilana ireo fitsipika mandrafitra ny fomba fiasa hoe andalana eo ambonin’ny andalana. Ireo fitsipika ireo dia napetraky ny Milerita voalohany tao amin’ny firaketana ampahibemaso, ary efa nampitandremana mialoha ny vahoakan’Andriamanitra amin’ny andro farany fa ireo izay tena iraky ny anjely fahatelo dia hampiasa ny fitsipiky William Miller momba ny fandikana faminaniana.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Ireo izay mirotsaka amin’ny fitoriana ny hafatry ny anjely fahatelo dia mandinika ny Soratra Masina araka ilay drafitra izay noraisin’i Ray Miller.” Review and Herald, 25 Novambra 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.
I William Miller dia naneho ny fiandohan’ireo anjely telo ao amin’ny Apokalypsy faha-efatra ambin’ny folo, ary izy dia tandindon’i Jaona Mpanao-batisa, izay fiandohan’ilay hafatra izay i Kristy no fiafarany. Sister White dia mampifandray mivantana ny fizotran’ny fizahan-toetra nanomboka tamin’i Jaona Mpanao-batisa ka hatramin’i Kristy amin’ny fizotran’ny fizahan-toetran’ireo anjely telo. Jaona no nanomboka ny hafatra, ary tsy raha tsy teo anoloan’ny hazo fijaliana mihitsy, rehefa nentin’i Kristy tany Kaisaria Filipy ny mpianany, no vao nampian’i Jesosy ny antsipirihan’ilay hafatra izay efa natombok’i Jaona. Ny fahamarinana voalohany izay nofaritan’i Jaona, raha nahita an’i Kristy izy, dia ny fanondroana an’i Kristy ho Zanak’ondrin’Andriamanitra, Izay manaisotra ny fahotan’izao tontolo izao.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Ireo zavatra ireo dia natao tany Betabara any an-dafin’i Jordana, izay nanaovan’i Jaona batisa. Nony ampitson’iny dia hitan’i Jaona Jesosy avy manatona azy, ka hoy izy: Indro ny Zanak’ondrin’Andriamanitra, Izay manaisotra ny fahotan’izao tontolo izao. Izy no Ilay nolazaiko hoe: Aorianao dia avy ny Lehilahy iray, Izay atao ambony noho izaho; fa talohako Izy. Jaona 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Dia nanomboka ilay fe-potoana fitsapana naharitra telo taona sy tapany, izay nifarana teo amin’ny hazo fijaliana. Rehefa novonoina i Jaona, fotoana fohy talohan’ny hazo fijaliana, dia nanomboka nanazava ilay fanambarana voalohany nataon’i Jaona i Jesosy.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Nony tonga tany amin’ny faritanin’i Kaisaria Filipy Jesosy, dia nanontany ny mpianany Izy ka nanao hoe: Iza moa no lazain’ny olona ho Izaho, Zanak’olona? Ary hoy ireo: Ny sasany manao hoe Jaona Mpanao batisa Hianao; ny sasany Elia; ary ny hafa Jeremia, na anankiray amin’ny mpaminany. Hoy Izy taminy: Fa ianareo kosa, manao Ahy ho iza? Dia namaly Simona Petera ka nanao hoe: Hianao no Kristy, Zanaky ny Andriamanitra velona. Ary Jesosy namaly ka nanao taminy hoe: Sambatra hianao, ry Simona Barjona; fa tsy nofo aman-dra no nanambara izany taminao, fa ny Raiko Izay any an-danitra. Ary Izaho kosa milaza aminao koa: Hianao no Petera, ary eo ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ka na inona na inona fehezinao etỳ an-tany dia ho voafehy any an-danitra; ary na inona na inona vahanao etỳ an-tany dia ho voavaha any an-danitra. Dia nandrara ny mpianany Izy mba tsy hilaza amin’olona akory fa Izy no Jesosy Kristy. Hatramin’izany andro izany no nanombohan’i Jesosy nanambara tamin’ny mpianany fa tsy maintsy hankany Jerosalema Izy ka hijaly zavatra maro avy amin’ny loholona sy ny lohan’ny mpisorona ary ny mpanora-dalàna, ka hovonoina, ary hatsangana amin’ny andro fahatelo indray. Matio 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Kaisaria Filipy no anaran’i Panio tamin’ny andron’i Kristy, ary Panio dia fantatra ao amin’ny andininy manaraka ny andininy fahefatra ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo, izay ampidirana ireo jiolahin’ny firenenao, izay manandra-tena, nefa lavo. Ny hafatr’i Jaona Mpanao-batisa, nentin’ny tsindrimandry sy lavorary, dia ilay hafatra tany am-piandohana izay naneho ny hafatra Millerita, izay naorina teo ambonin’ny fitsipik’i Miller. Ny hafatr’i Kristy tamin’ny farany, izay naorina teo ambonin’ny hafatr’i Jaona sy nanitatra izany, dia naneho ara-tandindona ny hafatra amin’ny faran’ny anjely telo, izay miorina amin’ny fitsipik’i Miller sy ireo tsipiriany ampiana amin’ny hafatr’i Miller rehefa tonga eo amin’ny farany ny metodôlôjian’ny tsipika mifanindry amin’ny tsipika.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Ny fahatongavana amin’ny fahatakarana diso momba ilay tandindona izay mampifandray ny fahitana amin’ny tandindon’i Roma Maoderina dia mifanandrify amin’ireo tao amin’ny tantaran’i Kristy izay nandà ny hafatry ny hazo fijaliana. Ampahafantarina antsika fa ny Jiosy izay nandà ny hafatr’i Jaona Mpanao-batisa dia tsy afaka nahazo tombontsoa tamin’ny fampianaran’i Jesosy, ary ny tantaran’ireo Jiosy izay nanao izany indrindra no maneho ireo izay nandà ny hafatry ny anjely voalohany. Ny Millerita dia namantatra ireo jiolahin’ny vahoakanao, izay notononiko tatỳ aoriana tamin’ny teny hoe “Roma Maoderina,” ho ny fahefana papaly.
We will continue these considerations in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.