The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
Ny “Fanambaran’i Jesosy Kristy” dia aseho amin’ny vahoakan’Andriamanitra rehefa “efa akaiky ny fotoana.” Ny hafatra fampitandremana farany ho an’ny olombelona dia omena mialoha indrindra ny hifaranan’ny fotoam-pahasoavana ho an’ny taranak’olombelona, ary io hafatra farany io dia aseho amin’ny alalan’ny tsipika ara-paminaniana maromaro ao amin’ny Baiboly. Ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, izany hafatra fampitandremana farany izany dia asehon’ny anjely telo.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Ary hitako fa, indro, nisy anjely iray koa nanidina teny afovoan’ny lanitra, nitondra ny filazantsara mandrakizay hotorina amin’izay monina ambonin’ny tany sy amin’ny firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona rehetra, nanao tamin’ny feo mahery hoe: Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany; ary miankohofa eo anatrehan’Izay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Ary nisy anjely iray hafa nanaraka ka nanao hoe: Rava i Babylona, rava ilay tanàna lehibe, satria izy no nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ary ny anjely fahatelo nanaraka azy ireo ka nanao tamin’ny feo mahery hoe: Raha misy olona miankohoka amin’ilay bibidia sy ny sariny ka mandray ny mariny eo amin’ny handriny na eo amin’ny tanany, dia izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay naidina tsy misy fangaro ao amin’ny kapoakan’ny fahavinirany; ary hampijalina amin’ny afo sy solifara izy eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry; ary ny setroky ny fampijaliany dia miakatra mandrakizay doria; ary tsy manan-tsasatra andro aman’alina ireo izay miankohoka amin’ilay bibidia sy ny sariny, ary na iza na iza mandray ny mariky ny anarany. Inty ny faharetan’ny olona masina; inty ireo mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy. Apokalypsy 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Ao amin’ny toko fahavalo ambin’ny folo ao amin’ny Apokalypsy, io hafatra io ihany no manambara ny fahalavoan’i Babylona.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Ary rehefa afaka izany zavatra izany, dia nahita anjely anankiray hafa nidina avy tany an-danitra aho, izay nanana fahefana lehibe; ary ny tany dia nohazavain’ny voninahiny. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava izy, ka tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy maharikoriko rehetra. Fa ny firenena rehetra dia nisotro ny divain’ny fahatezeran’ny fijangajangany; ary ny mpanjakan’ny tany dia nijangajanga taminy; ary ny mpandranto amin’ny tany dia nanankarena noho ny habetsahan’ny zava-mahafinaritra ananany. Ary nahare feo hafa avy tany an-danitra aho nanao hoe: Mivoaha aminy, ry oloko, mba tsy ho mpiombona amin’ny fahotany ianareo, ary mba tsy handray anjara amin’ny lozany ianareo. Fa ny fahotany dia tafakatra hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony. Apokalypsy 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Ny tsipika ara-paminaniana eo amin’ny tantara, na azo lazaina koa hoe, ny filaharan’ny toe-javatra asehon’ilay anjely izay manazava ny tany amin’ny voninahiny ao amin’ny toko fahavalo ambin’ny folo, dia maneho ireo toe-javatra mitondra ho amin’ny famaranana ny fitsarana, ny fikatonan’ny fahafahana mahazo famonjena, ary ireo loza fito farany. Ny tantara ara-paminaniana aseho ao amin’ny toko fahavalo ambin’ny folo dia mandeha “mifanitsy” amin’ny tsipiky ny tantara ara-paminaniana asehon’ireo anjely telo ao amin’ny toko fahefatra ambin’ny folo.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Efa nomen’Andriamanitra ny toeran’ny hafatry ny Apokalypsy 14 eo amin’ny filaharan’ny faminaniana, ary ny asany dia tsy hitsahatra mandra-pifaranan’ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao andro izao, ary tsy maintsy hihazakazaka mifanandrify amin’ity manaraka ity. Ny anjely fahatelo dia manambara ny fampitandremany amin’ny feo mahery. ‘Rehefa afaka izany zavatra izany,’ hoy Jaona, ‘dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany.’ Ao amin’izany fanazavana izany dia mitambatra ny hazavan’ireo hafatra telo rehetra.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Ny anjely telo ao amin’ny toko faha-efatra ambin’ny folo, izay manidina eo afovoan’ny lanitra, dia maneho hafatra maneran-tany izay mifarana amin’ny mariky ny bibidia sy ny fifaranan’ny fotoam-pahasoavana. Ao amin’ny toko faha-valo ambin’ny folo kosa, ny tany rehetra dia hazavain’ny voninahitry ny anjely, izay ny hafany koa dia mifarana amin’ny fifaranan’ny fotoam-pahasoavana.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Ny hafatra izay aseho ara-tandindona amin’ny alalan’ny anjely telo ao amin’ny toko fahefatra ambin’ny folo, ary izay asehon’ilay anjely midina koa ao amin’ny toko fahavalo ambin’ny folo, dia sary an’ohatra roa maneho ilay hafatra fampitandremana iray ihany. Tsy misy zavatra miverimberina foana ao amin’ny Baiboly, tsy misy very maina. Ny zava-misy fa io hafatra io ihany no ambara mihoatra ny indray mandeha amin’i Jaona dia fanamafisana ny maha-zava-dehibe ny hafatra, ary mampiseho ny fomba fampianaran’Andriamanitra izay fitsipika ara-Baiboly antsoina hoe “mamerina sy manitatra.” Ny fampiarahana tsipika roa amin’ny tantara ara-paminaniana dia mampiseho fahamarinana izay tsy ho fantatra ao amin’ny tsipika iray na iray hafa raha samy dinihina mitokana amin’ilay tsipika iray. Amin’izao andro izao, raha mitondra vavolombelona roa momba ny tranga iray ihany any amin’ny fitsarana ianao mba hijoro vavolombelona, dia mety tokoa raha samy manome tatitra mifanohitra izy ireo noho ny firehan-kevitra ara-politika na ara-tsosialy ananany. Tsy toy izany anefa ny amin’ny vavolombelona ao amin’ny Baiboly; mifanaraka mandrakariva izy ireo, ary raha toa aminao ka tsy mifanaraka izy, dia misy zavatra tsy hitanao araka ny tokony ho izy.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
Ireo fanoharana roa izay saintsainintsika ireo dia ilay hafatra fampitandremana iray ihany indrindra, izay asehon’ny bokin’i Malakia ho fiverenan’i Elia mpaminany. Ireo hafatra telo ireo dia samy tonga mialoha ny fikatonan’ny fotoam-pahasoavana—fa ny hafatra fampitandremana raketin’ireo tsipika faminaniana telo ireo dia tsy hoe omena mialoha ny fikatonan’ny fotoam-pahasoavana fotsiny, fa ny fikatonan’ny fotoam-pahasoavana mihitsy no teboka iantefan’ny fanondroana, izany hoe ny lohahevitra, raha sitrakao, ao amin’ny tsirairay amin’ireo hafatra fampitandremana ireo. Raha ny marina, raha misy hafatra fampitandremana torina na asehon’ny mpaminany rehetra, dia io ihany no fampitandremana ao amin’ny Apokalypsy efatra ambin’ny folo, valo ambin’ny folo, ary ao amin’ny faminanian’i Elia ao amin’i Malakia.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Ireo andalana telo amin’ny faminaniana ireo dia azo aseho mora foana fa mifanaraka sy mifanindran-dalana. Izany hoe, misy loharanom-baovao roa lehibe ao amin’ny faminaniana ara-Baiboly. Ny iray dia ny famantarana ny filaharan’ireo toe-javatra miseho amin’ny andro faran’izao tontolo izao. Ny loharanom-baovao iray hafa kosa dia ny fanehoana an-tsary ny asan’ireo mpaminany mifandray amin’ny hafatra izay manoritra ireo toe-javatra ho avy.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Misy fitsipika roa mendrika hodinihina mifandray amin’ireo hevitra ireo. Ny voalohany dia izao: ny mpaminany rehetra dia miresaka ny amin’ny faran’izao tontolo izao, izay no isehoan’ny fihidinan’ny fotoam-pahasoavana.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘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.’ 1 Peter 1:12. . . .
“Ny mpaminany fahiny tsirairay dia tsy dia niteny loatra ho amin’ny androny manokana, fa ho amin’ny androntsika kokoa, ka noho izany dia manan-kery ho antsika ny faminaniany. ‘Ary izany zavatra rehetra izany dia nanjo azy ireo ho fananarana; ary voasoratra ho fampitandremana antsika izany, dia isika izay tratran’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika no nanompoany tamin’ireo zavatra izay efa notorina taminareo ankehitriny tamin’ny alalan’izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina, izay nirahina nidina avy any an-danitra; ary ireo zavatra ireo no irin’ny anjely hohenoina sy hodinihina lalina.’ 1 Petera 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ny Baiboly dia nanangona sy namatotra niaraka ny harenany ho an’ity taranaka farany ity. Ireo zava-nitranga lehibe rehetra sy ireo raharaha manetriketrika ao amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Ny hafatra faminaniana rehetra ao amin’ny Baiboly dia “manan-kery ho antsika” “izay tratran’ny faran’izao tontolo izao.” Io fitsipika io, ampiarahina amin’ny fitsipika hafa izay manondro ireo “raharaha” izay “novolavolain’ny” Fanahy Masina, “na tamin’ny nanomezana ny faminaniana na” koa “tamin’ireo toe-javatra aseho ao,” dia manamafy ny filazana fa ireo toe-javatra ara-paminaniana eo am-piandohan’ny faminaniana iray dia tandindon’ny sady mifanandrify amin’ireo toe-javatra ara-paminaniana eo amin’ny faran’ny faminaniana rehetra omena.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Ilaina ny fandalinana akaiky kokoa ny tenin’Andriamanitra; indrindra indrindra dia tokony homena fiheverana, mihoatra noho ny teo aloha hatramin’izay teo amin’ny tantaran’ny asantsika, ny bokin’i Daniela sy ny Apokalypsy. Mety hihena ny zavatra holazaintsika amin’ny lafiny sasany momba ny fahefana romana sy ny papa; kanefa tokony hampitodika ny saina amin’izay nosoratan’ny mpaminany sy ny apostoly teo ambanin’ny fitaoman’ny Fanahy Masin’Andriamanitra isika. Ny Fanahy Masina dia nandamina ny raharaha amin’ny fomba toy izany, na tamin’ny fanomezana ny faminaniana izany na tamin’ireo zava-nitranga naseho ao, mba hampianatra fa ny olombelona dia tsy maintsy havela tsy hiseho maso, hafenina ao amin’i Kristy, ary ny Tompo Andriamanitry ny lanitra sy ny lalàny no tsy maintsy asandratra. Vakio ny bokin’i Daniela. Avereno, teboka isaky ny teboka, ny tantaran’ireo fanjakana aseho ao.” Testimonies to Ministers, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
Ny “Fanahy Masina no namolavola toy izany ny raharaha, na tamin’ny fanomezana ny faminaniana na tamin’ireo zava-nitranga aseho.” Ao amin’ny “fanomezana ny faminaniana sy ireo zava-nitranga aseho,” dia “voavolavola toy izany” ny “raharaha” tamin’ny asan’ny “Fanahy Masina,” ka samy “ny fanomezana ny faminaniana” sy “ireo zava-nitranga aseho” dia tokony ho ekena ho nahazo tsindrimandry sy ampiharina amin’ny fanoharana ara-paminaniana momba ny faran’izao tontolo izao.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Jaona dia nomen’i Gabriela ny faminaniana ka nasaina nosoratany tao anaty boky izany ary nalefany tany amin’ny fiangonana. Tamin’izany fotoana izany dia nenjehin’i Roma izy; natao sesitany tamin’ny fomba izay mifanandrify amin’izay antsoin’izao tontolo izao ankehitriny hoe toerana fitanana miafina. Tao anatin’izany tantara izany, Jaona dia voasaraka tamin’ny olombelona tahaka izay maha-irery ny gadra rehetra any Guantanamo Bay.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Jaona dia manambara fa nitranga tamin’ny fotoana niankohofany tamin’ny Sabata andro fahafito, izay andron’ny Tompo, ilay fahitana.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Fa Tompon’ny Sabata ny Zanak’olona. Matio 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Raha nivavaka tao amin’ny Fanahy izy, dia nandre feo mahery tao aoriany.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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. Revelation 1:9–11.
Izaho, Jaona, izay rahalahinareo koa sady mpiara-miombona aminareo amin’ny fahoriana sy amin’ny fanjakana ary amin’ny faharetan’i Jesosy Kristy, dia tany amin’ny nosy atao hoe Patmo noho ny tenin’Andriamanitra sy noho ny filazana an’i Jesosy Kristy. Tao amin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nahare feo mahery teo ivohoko aho, tahaka ny feon’ny trompetra, nanao hoe: Izaho no Alfa sy Omega, ny voalohany sy ny farany; ary izay hitanao dia soraty ao amin’ny boky ka alefaso ho any amin’ny fiangonana fito izay any Azia: any Efesosy, sy any Smyrna, sy any Pergamosy, sy any Tyatira, sy any Sardisy, sy any Filadelfia, ary any Laodikia. Apokalypsy 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Jaona sy ny tontolo nanodidina azy ary ny toe-javatra amaritana azy dia maneho azy ho olona enjehina noho izy mpivavaka mankalaza ny Sabata andro fahafito, nefa sady enjehina koa satria mino ny Baiboly sy ny asa soratr’i Ellen White izy, izay “fanambaran’i Jesosy.” Mandre feo mahery avy ao ivohony izy, ka mitodika mba hijery izany; ary amin’izany dia misolo tena ny Advantista Mitandrina ny Andro Fahafito iray amin’ny faran’izao tontolo izao izay mandre feo iray ao ivohony manao hoe: “ity no lalana, mandehana amin’izao.”
All the lines of prophecy parallel each other at the end of the world.
Mifandrindra amin’ny samy izy avokoa ny tsipika rehetra amin’ny faminaniana eo amin’ny faran’izao tontolo izao.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Eo amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy ifaranany.” Vavolombelon’ny Apostoly, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Izay mpaminany rehetra mandre feo ao aoriany dia mifanaraka amin’i Jaona ao amin’ny fanoharana ny amin’ny olon’Andriamanitra amin’ny faran’izao tontolo izao. Jaona dia nandre feo tao aoriany izay nanome toromarika azy. Isaia koa dia nandre feom-panoroana.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Koa noho izany no hiandrasan’i Jehovah, mba hiantrany anareo; ary koa hasandratra Izy, mba hamindrany fo aminareo; fa Jehovah dia Andriamanitry ny fitsarana; sambatra izay rehetra miandry Azy.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Fa ny olona dia honina ao Ziona, any Jerosalema; tsy hitomany intsony ianao; hamindra fo indrindra aminao Izy amin’ny feon’ny fitarainanao; raha vao mandre izany Izy, dia hamaly anao. Ary na dia omen’i Jehovah anareo aza ny mofon’ny fahoriana sy ny ranon’ny fampahoriana, dia tsy haongana ho any amin’ny takona intsony ny mpampianatra anao, fa ny masonao hahita ny mpampianatra anao; ary ny sofinao handre teny iray ao aorianao hoe: Ity no làlana, mandehana amin’izao, raha mivily ho amin’ny ankavanana ianareo, ary raha mivily ho amin’ny ankavia. Isaia 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Ny olona sisa amin’Andriamanitra dia mandre feo iray avy ao aoriany manondro izay lalana tokony hizorany. Avy eo dia ilainy ny manapa-kevitra na hihaino izy na tsy hihaino. Ny olona asehon’i Jaona sy Isaia dia olona amin’ny faran’izao tontolo izao izay miandry ny Tompo raha mbola mitaredretra Izy, ary ampahafantarin’i Isaia antsika fa mitaredretra Izy satria Andriamanitry ny fitsarana Izy. Hatramin’ny fiandohan’ny tantaran’ny Millerita tamin’ny 1798 ka hatramin’ny fiafaran’ny fotoam-pahasoavana ho an’ny Advantisma amin’ny lalàn’ny Alahady, dia tanterahin’Andriamanitra ao amin’ny fitoerana masina any an-danitra ny fitsarana. Ny fampanantenana dia izao: ireo izay miandry ny Tompo mandritra ny vanim-potoan’ny fitsarana dia hotahina.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Ny olon’Andriamanitra izay voatahy noho ny fiandrasany, dia asehon’ireo virijina izay miandry ny Mpampakatra ao amin’ny fanoharana ny amin’ireo virijina folo. Natory avokoa izy folo, ary avy eo tamin’ny misasakalina dia tonga ny fotoan-tsarotra izay mampisaraka ireo virijina natory ho sokajy roa. Ny sokajy iray dia efa nandre feo tao aoriany ka nitodika hijery ny feo izay nanoro azy ny lalana tokony hizorany, ary ny sokajy iray kosa nandà tsy hitodika ka hihaino ny feo—na dia eo aza ny zava-misy fa ny hafatra miverimberina manerana ny bokin’ny Apokalypsy dia izao: “Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ang sambingay ng sampung dalaga sa Mateo 25 ay naglalarawan din ng karanasan ng bayang Adventista.” The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
I Jaona dia misolo tena ny vahoaka Advantista izay mitodika amin’ny lasa mba hahatakatra ny ho avy. Rehefa “mandre teny ao ivohony” izy ireo tahaka ny nataon’i Jaona, dia ahitana koa ao anatin’izany teny izany ny toromarika nomena tao amin’ny fijoroana vavolombelon’i Isaia momba io tranga io ihany. Ny toromarik’i Isaia dia hoe: “ity no làlana, mizorà amin’izao; raha mivily miankavanana hianareo, ary raha mivily miankavia.” Ny virijina hendry ao amin’ny Daniela roa ambin’ny folo dia mahafantatra ny fitomboan’ny fahalalana amin’ny faran’izao tontolo izao, satria efa “nihazakazaka nankatsy sy nankaroa” tao amin’ny teny izy mba hahatakatra ilay fahalalana manome aina izay voavaha tombo-kase.
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 12:4.
Fa ianao, ry Daniela, akatò ny teny, ary asio tombo-kase ny boky mandra-pahatongan’ny andro farany; maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana. Daniela 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Ireo mpaminany saintsainintsika dia misolo tena ny Advantista mitandrina ny andro fahafito ao anatin’ny tantara izay iavian’ny fitsarana amin’ny famaranana ary mifarana ny fotoam-pahasoavana. Ireo aseho ho virijina hendry dia mandre feo avy ao aoriany manao hoe: ity no làlana, mandehana eo aminy; ary Izy mampanantena fa hitarika azy ireo eo amin’ny lalana rehefa mitodika miankavia na miankavanana izy. Ny “fihazakazahana erỳ sy eroa” ataon’ny virijina hendry rehefa voasokatra ny boky dia tandindon’ny fandalinana ny Baiboly. Ny zavaboary dia mampahafantatra antsika fa, mba hahafahana mihazakazaka, dia tsy maintsy mianatra mandeha aloha ianao; ary ny fijoroana vavolombelon’i Isaia dia milaza fa raha mihaino ny feo ao aorianao ianao, dia hitarika anao Izy amin’ny fandalinana ny Teniny, na mitodika amin’ny Testamenta Taloha (ankavia) ianao na amin’ny Testamenta Vaovao (ankavanana). Sokafy ny Baiboly, ary hitarika anao amin’ny feony Izy. Kanefa ho an’ny Advantista mitandrina ny andro fahafito amin’ny faran’izao tontolo izao dia midika koa izany fa hitarika anao Izy rehefa manokatra ny Baiboly (ankavia) ianao sy rehefa manokatra ny Fanahin’ny Faminaniana (ankavanana).
The way to walk is even more specific when Jeremiah’s testimony is added.
Ny fomba tokony hizorana dia vao mainka voafaritra mazava kokoa rehefa ampiana ny fijoroan’i Jeremia.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Izao no lazain’ny Tompo hoe: Mijoroa amin’ny làlana hianareo, ka jereo, ary anontanio ny amin’ny làlana fahiny, izay misy ny làlana tsara, dia mizora ao aminy; ary hahita fitsaharana ho an’ny fanahinareo hianareo. Nefa hoy izy: Tsy hizotra ao izahay. Ary nanendry mpiambina ho anareo koa Aho nanao hoe: Henoy ny feon’ny anjomara. Nefa hoy izy: Tsy hihaino izahay.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Koa henoinareo, ry firenena; ary fantaro, ry fiangonana, izay ao aminy. Mihainoa, ry tany; indro, Izaho hahatonga loza amin’ity firenena ity, dia vokatry ny fisainany, satria tsy nihaino ny teniko izy, na ny lalàko aza, fa nandà izany. Jeremia 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Misy sokajy roa amin’ireo mpivavaka ao amin’ilay andalan-teny. Ny antokon’olona iray mandinika ny “lalana” rehetra ka mifidy ny “lalana taloha” hizorany. Nahay nifantina ny “lalana tsara” teo amin’ireo “lalana” hafa rehetra mety ho azo nofidina izy ireo, satria isan’ireo izay nihaino ny feo avy ao aoriany; ary izany feo izany no nampahafantatra azy hoe: “ity no lalana, mandehana amin’izao.” Jaona no misolo tena ireo izay mandre ny feo avy ao aoriana, dia feo avy amin’ny “lalana taloha.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“Izao no lazain’i Jehovah: Mijanòna eo amin’ny lalana hifamezivezena, ka jereo, ary anontanio ny amin’ny lala-masina fahiny, dia izay misy ny lalana tsara, ka andehano izany.” Jeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Aoka tsy hisy hiezaka handrava ny fanorenan’ny finoantsika—dia ireo fanorenana izay napetraka tamin’ny fiandohan’ny asantsika tamin’ny fianarana amim-bavaka ny Teny sy tamin’ny fanambarana. Eo ambonin’ireo fanorenana ireo no nanorenantsika nandritra ny dimampolo taona farany. Mety hihevitra ny olona fa nahita lalana vaovao izy ka afaka mametraka fanorenana mafy kokoa noho izay efa napetraka. Nefa fitaka lehibe izany. Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa napetraka.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Taloha dia maro no efa nanandrana nanorina finoana vaovao sy nametraka foto-kevitra vaovao. Nefa hafiriana no nijoroan’izany fanorenany izany? Vetivety dia nianjera izany, satria tsy naorina teo ambonin’ny Vatolampy.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Moa va tsy voatery niatrika ny tenin’olombelona ny mpianatra voalohany? Moa va tsy voatery nihaino fampianaran-diso izy ireo, ary avy eo, rehefa vitany avokoa ny zavatra rehetra, dia nitsangana tsy azo hozongozonina ka nanao hoe: ‘Fa tsy misy mahay manisy fanorenana hafa afa-tsy izay efa voaorina’? 1 Korintiana 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Koa dia tokony hihazona mafy ny fiandohan’ny fahatokisantsika hatramin’ny farany isika. Teny feno hery no nalefan’Andriamanitra sy Kristy ho amin’ity vahoaka ity, ka namoaka azy hiala amin’izao tontolo izao, tsikelikely isaky ny teboka, ho amin’ny mazava madio sy mazava tsara an’ny fahamarinana ankehitriny. Tamin’ny molotra voakasiky ny afo masina no nanambaran’ny mpanompon’Andriamanitra ny hafatra. Ny fanambarana avy amin’Andriamanitra dia nametraka ny tombo-kaseny ho fanamafisana ny maha-marina sy maha-azo itokiana ny fahamarinana nambara.” Testimonies, boky faha-8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Fa misy antokon’olona hafa koa eo amin’ny andalan’i Jeremia, ary io “fiangonana” io, araka ny amaritany azy, dia nanorina trano maneho finoana vaovao, ary izany trano izany dia mianjera satria tsy naorina teo ambonin’ny vatolampy. Izany trano izany dia ny fiangonana Advantista Mitandrina ny Andro Fahafito, na araka ny amaritan’i Jaona ilay fiangonana iray ihany indrindra—ny synagogan’i Satana.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Ny mandà tsy hihaino dia ny mandà ny “teniny” sy ny “lalàny.” Noho ny fikomiany tsy hiverina sy tsy handeha amin’ny lalana taloha, ary koa ny fandavany tsy hihaino ny hafatry ny trompetra avy amin’ny mpiambina, dia hampidin’Andriamanitra loza amin’ilay vahoaka izay antsoin’i Jeremia hoe “fiangonana ratsy.” Ny fomba hitondran’Andriamanitra ny fiangonan’ny Advantista Mitandrina ny Andro Fahafito any Laodikia dia lohahevitra iray ao amin’ny faminanian’ny Baiboly. Ny mpaminany Hosea dia manampy amin’ny famaritana ny toetran’ilay “fiangonana ratsy” rehefa miteny ny antony nandavana azy ireo.
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 hohadinoiko kosa ny zanakao. Hosea 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Lavina izy ireo noho ny tsy fahampian’ny fahalalana, izay maneho hafatra iray voavaha tombo-kase amin’ny fotoan’ny farany. Eto Andriamanitra dia mamarana ny fifandraisam-panekena amin’ny olony ao amin’io andalana io, fa antsoiny mivantana hoe: “Olonako!” izy ireo. Satria nandà an’i Kristy izy ireo, ary nanadino ny lalàny, dia tsy ho mpisorona ho an’Andriamanitra. Rehefa miditra ao amin’ny fanekena amin’Andriamanitra ny olon’Andriamanitra, dia ataony mpisorona sy mpanjaka izy. Rehefa niditra tao amin’ny fanekena tamin’ny Isiraely fahiny Andriamanitra, dia nilaza tamin’ny alalan’i Mosesy hoe:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Koa ankehitriny, raha tena hankatò ny feoko ianareo ka hitandrina ny fanekeko, dia ho rakitra soa manokana ho Ahy mihoatra noho ny firenena rehetra ianareo; fa Ahy ny tany rehetra; ary ianareo ho fanjakan’ny mpisorona ho Ahy sy firenena masina. Ireo no teny izay holazainao amin’ny Zanak’Isiraely. Eksodosy 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Rehefa niditra tao amin’ny fanekena tamin’ny fiangonana kristiana Andriamanitra, dia nilaza tamin’ny alalan’i Petera hoe:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Fa ianareo no taranaka voafidy, fisoronam-pisoronana mpanjaka, firenena masina, olona navahana ho Azy; mba hanehoanareo ny fiderana Ilay niantso anareo hiala amin’ny maizina ho amin’ny fahazavany mahagaga; dia ianareo izay taloha tsy olona akory, fa ankehitriny dia olon’Andriamanitra; izay tsy nahazo famindrampo taloha, fa ankehitriny dia efa nahazo famindrampo. 1 Petera 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Piera ao anatin’ireo andininy ireo dia miresaka ny fifindrana avy amin’ny Isiraely fahiny, amin’ny maha-vahoaka voafidin’Andriamanitra sy vahoakan’ny fanekena azy, ho amin’ny fiangonana Kristiana, raha milaza izy fa: “fahiny tsy olona hianareo, fa ankehitriny dia olon’Andriamanitra.” Rehefa nisaraka tamin’Andriamanitra ny Jiosy, dia nanao fanekena tamin’ny fiangonana Kristiana ny Tompo. Samy noheverina ho firenena mpisorona izy roa tonta fony izy mbola nivady tamin’ny Tompo.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Ny fandavana ho mpisorona dia manambara fa olona tao anatin’ny fanekena ianareo fahiny. Ny Advantista Mitandrina ny Andro Fahafito dia niditra tao amin’ny fanekena tamin’ny Tompo tany am-piandohan’ny tantaran’ny Advantista. Ny fiangonana tany an-efitra dia nivoaka avy tamin’ny Fanavaozana, nefa nandà ny hafatra Millerita, ka noho izany dia nisara-panambadiana tamin’Andriamanitra nandritra ny tantaran’ny hafatry ny anjely voalohany sy faharoa. Ny fisarahana farany dia ny fahatongavan’ny anjely faharoa, ary ny fanambarana dia izao: tsy zanakavavin’i Kristy intsony izy, fa efa tonga zanakavavin’i Babylona. Vantany vao izany, nandritra ny Antso amin’ny Sasakalina, Andriamanitra dia niantso ny ampakariny vaovao ho amin’ny fanambadiana amin’ny fanekena.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Ny tabilao roa izay mariky ny fanekena ho an’ny Isiraely fahiny dia ny takela-bato roa misy ny Didy Folo; ary ny tabilao roa ho an’ny Isiraely ara-panahy ankehitriny dia ny tabilao roan’i Habakoka araka ny asehon’ny tabilao 1843 sy 1850. Ny vahoakan’ny fanekena izay nofaritan’ny tsindrimandry imbetsaka ho Laodikia dia nandà ny lalana fahiny, tsy nety nihaino ny feo avy ao ivohony, ka noho izany dia mamerina ny tantara famaranan’ny Isiraely fahiny izy ireo rehefa aloa avy amin’ny vavan’ny Tompo. Nahoana no mitranga amin’ireo izay antsoiny hoe: “Oloko” izany?
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Ny fanoharana momba ny virijina folo, izay maneho ny fanandraman’ny Adventisma, dia tanteraka indroa: indray mandeha tany am-piandohana, ary avy eo indray any amin’ny famaranana ny Adventisma. Mampianatra i Rahavavy White fa io fanoharana io dia efa tanteraka ary mbola ho tanteraka hatramin’ny antsipiriany indrindra, ary koa fa io fanoharana io dia tsy maintsy takarina mandrakariva ho fahamarinana ankehitriny, tahaka ny anjely fahatelo ihany koa.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no tondroina ho amin’ny fanoharana ny amin’ireo virijina folo, ka dimy tamin’ireo dia hendry, ary dimy kosa adala. Io fanoharana io dia efa tanteraka ary mbola hotanterahina hatramin’ny antsipiriany indrindra, fa manana fampiharana manokana amin’izao fotoana izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka sady mbola hitohy ho fahamarinana ankehitriny mandra-pifaranan’ny fotoana.” Review and Herald, 19 Aogositra 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Ny Advantisma Millerita dia nanatanteraka ilay fiandrasana ao amin’ny fanoharana teo anelanelan’ny faminanian’izy ireo tsy tanteraka tamin’ny 1843 sy ny faminaniana marina ny 22 Oktobra 1844. Maro sy manan-danja ny antsipiriany ara-paminaniana amin’ity tantara ity, saingy ny tiako hambara fotsiny dia izao: mifandray mivantana amin’ny anjely fahatelo ny fanoharana momba ireo virijina folo, araka izay vao nolazain-dRahavavy White.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Nanomboka tamin’ny 1798 ka hatramin’ny 22 Oktobra 1844, ny hafatry ny anjely voalohany dia nanambara ny fisokafan’ny fitsarana. Fotoana fohy talohan’ny nanombohan’ny fitsarana no nahatanterahan’ny Antso tamin’ny Misasakalina ao amin’ny fanoharana ny amin’ny virijina folo. Koa rehefa manambara ny famaranan’ny fitsarana ny anjely fahatelo, dia haverina indray koa ny fanambaràna ny Antso tamin’ny Misasakalina.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Ny fahafantarana fa nandà ny hafatr’Andriamanitra ny fiangonana protestanta, ka tonga zanakavavin’i Babylona izy ireo noho izany, no nahatongavan’ny hafatry ny anjely faharoa sy nanombohan’ny fotoana niandrasana tao amin’ilay fanoharana izay “tanteraka hatramin’ny litera tsirairay.” Tsy niverina ny Tompo tamin’ny 1843; niandry Izy mba hizaha toetra sy hitahy ny virijina. Ny fanambarana nataon’ny anjely faharoa izay nanondro ny fiangonana protestanta ho zanakavavin’i Babylona dia antso ho an’ireo izay mbola tao anatin’ireo fiangonana lavo ireo mba hivoaka ka hijoro miaraka amin’ny Millerita sy ny fahatakarany ny faminaniana. Tamin’ny fivoriana an-toby tao Exeter dia nanome ny porofo ilaina i Samuel Snow mba hanamafisana ny fihavian’ny Tompo tamin’ny 22 Oktobra 1844, ary niely nanerana ny tany tahaka ny onjan-dranomasina misondrotra ny hafatry ny Antso amin’ny Misasakalina. Avy eo dia tonga ny anjely fahatelo tamin’ilay Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Ity dia famintinana fohy momba ny tantara tany am-piandohana, izay namelako lafin-javatra maro tsy ho voaresaka, mba hanasongadinana teboka vitsivitsy izay toa mifandray kokoa amin’izay resahintsika.
We will continue these thoughts in the next article.
Hohalalinay amin’ny lahatsoratra manaraka ireo hevitra ireo.