Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Iza no hampianariny fahalalana? ary iza no hampahafantariny ny fampianarana? ireo izay efa voasara-nono ka nesorina tamin’ny nono.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Fa fitsipika tsy maintsy atao eo ambonin’ny fitsipika, fitsipika eo ambonin’ny fitsipika; tsipika eo ambonin’ny tsipika, tsipika eo ambonin’ny tsipika; kely etỳ, ary kely erỳ:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Fa amin’ny molotra miakanakana sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity; dia ireo no nilazany hoe: Ity no fiadanana hahafahanareo mampitsahatra izay reraka; ary ity no famelombelomana; nefa tsy nety nihaino izy.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Fa ny tenin’i Jehovah dia tonga taminy ho fitsipika eo ambonin’ny fitsipika, fitsipika eo ambonin’ny fitsipika; andalana eo ambonin’ny andalana, andalana eo ambonin’ny andalana; eto kely, ary eroa kely; mba handehanany ka hihemotra, dia ho torotoro sy ho voafandrika ary ho voababo. Isaia 28:9–13.
These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.
Ireo andininy avy ao amin’i Isaia ireo dia efa noresahina imbetsaka tao amin’ny Tabilao nosoratan’i Habakoka. Eto dia ilaina fotsiny ny mikasika sy maka hevitra iray na roa avy amin’ireo andininy teo aloha ireo, mba hanampiana ny adihevitra ankehitriny. Ity andalan-teny ity dia mampiseho vahoaka iray izay tsy mahazaka fitsapana, fa izy ireo dia “mandeha ka lavo mihemotra, ary torotoro, ary voafandrika, ary voasambotra.” Vahoaka tsy nahomby tamin’ny fitsapana momba izay ezahin’Andriamanitra “hampianarina” mba “hahazo” ny “fahalalana” na ny “fotopampianarana” izy ireo. Fitsapana niorina tamin’ny fahatakarana ny fitomboan’ny fahalalana izany, ka noho izany dia io ihany ilay fitsapana izay nampisaraka ny hendry sy ny ratsy fanahy ao amin’ny Daniela toko faha-roa ambin’ny folo, fa mifanaraka ny mpaminany rehetra ary samy manondro ny faran’izao tontolo izao. Ao amin’ny Daniela roa ambin’ny folo dia ny “hendry” no mahazo, fa ny “ratsy fanahy” kosa tsy mahazo ny fitomboan’ny fahalalana.
The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.
Ny vahoaka ao amin’ny andalan-tenin’i Isaia dia nozahan-toetra tamin’ny alalan’ny “tenin’i Jehovah” izay “tsy nety nohenoiny.” Ary ilay “tenin’i Jehovah” manokana izay nolaviny, sady izay tokony ho nahafahany “mahafantatra” ny fitomboan’ny “fahalalana,” dia ilay fitsipika ara-Baiboly mamaritra ny fomba fampifanarahana araka ny tokony ho izy ny tantara ara-paminaniana. Ireo izay lavo ao amin’ny andalan-tenin’i Isaia dia nandà ilay fitsipika izay mampahafantatra fa, mba hahazoana ny tantara ara-paminaniana iray, dia tsy maintsy karohina io andalana io “eto kely, ary eroa kely.” Ny tenin’i Jehovah izay namokatra fitsapana ka nolaviny dia ny fomba fisafidianana andalana ara-paminaniana avy etsy sy eroa, ary avy eo mametraka ny iray amin’ireo andalana voafidy amin’ny tantara ara-paminaniana ho mifanitsy amin’ireo andalana hafa amin’ny tantara ara-paminaniana izay miresaka lohahevitra iray ihany. Ny fahombiazan’ny ezaka hampifandray andalana amin’andalana amin’izany fomba izany dia miankina amin’ny fampiharana ireo fitsipika marina momba ny fandikana ny faminaniana. Ireo fitsipika ireo, izay “didy” koa ka tsy maintsy angonina miaraka, dia hita etsy sy eroa ao anatin’ny Baiboly. Ireo virijinin’i Isaia izay tsy mahavita ny fitsapana dia tsy mahomby noho izy ireo manadino ilay zava-dehibe indrindra izay tsy tokony hohadinoiny, dia izao: miverina ny tantara.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Tsy manana na inona na inona hatahorantsika momba ny hoavy isika, afa-tsy raha manadino ny làlana nitarihan’ny Tompo antsika sy ny fampianarany teo amin’ny tantarantsika taloha.” Life Sketches, 196.
God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.
Andriamanitra dia tsy mpanorina fisafotofotoana, ary fototra iray manamafy izany zava-misy izany ny hoe ny mpaminany rehetra ao amin’ny Baiboly dia samy manondro tsipika faminaniana iray ihany. Tsy izy rehetra no mahita ireo tranga mitovy tanteraka eo amin’io tsipika io, nefa tsipika iray ihany mandrakariva izany, dia ny tsipiky ny zava-mitranga amin’ny andro faran’izao tontolo izao. Ireo no zava-mitranga izay mitarika ho amin’ny fifaranan’ny fotoam-pahasoavana, ary arahin’ireo loza fito farany, izay mifarana amin’ny Fiavian’i Kristy Fanindroany. Ny tantaran’ny mpaminany iray dia mety momba ny vahoakan’Andriamanitra mahatoky ao amin’izany tsipika ara-tantara izany, fa ny fijoroan’ny mpaminany hafa kosa mety momba ny vahoakan’Andriamanitra tsy mahatoky, na momba an’i Etazonia, ny Vatikana, ny Firenena Mikambana, ny mpandranto amin’ny tany, na ny finoana silamo, nefa tsipika iray ihany mandrakariva izany.
Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.
Ny hafatr’i Elia ao amin’i Malakia, ary koa ireo hafatra aseho ao amin’ny Apokalypsy toko voalohany, fahefatra ambin’ny folo ary fahavalo ambin’ny folo, sy ny hafatra ao amin’ny Daniela iraika ambin’ny folo sy roa ambin’ny folo, dia hafatra iray ihany. Samy tsipika ara-tantara iray ihany izy rehetra, nefa samy manana ny anjara birikiny manokana ao amin’ilay tantara.
What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.
Ny tena saika tsy takatry ny rehetra momba io hafatra manokana io dia izao: tsy ambara amin’ny vahoakan’Andriamanitra izany raha tsy eo anoloan’ny hifaranan’ny fotoam-pahasoavana ho an’ny olombelona. Noho ny fahafantarantsika fa ny hafatra manokana dia mampitandrina mandrakariva ny amin’ny fiafaran’ny fotoam-pahasoavana izay ho avy tsy ho ela, dia hodinihintsika angamba ny ohatra mazava indrindra ao amin’ny Baiboly momba ny fiafaran’ny fotoam-pahasoavana.
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 22:11.
Izay tsy marina, aoka izy mbola tsy marina ihany; ary izay maloto, aoka izy mbola ho maloto ihany; ary izay marina, aoka izy mbola ho marina ihany; ary izay masina, aoka izy mbola ho masina ihany. Apokalypsy 22:11.
Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.
Alohan’ny hanambarana any amin’ny fitoerana masina any ambony ny fiafaran’ny andron’ny famindrampo amin’ny teny ao amin’ny andininy fahiraika ambin’ny folo, dia hisy hafatra fampitandremana manokana ara-paminaniana avy ao amin’ny bokin’ny Apokalypsy, izay voasokatra ho an’ny mpanompon’Andriamanitra.
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.
Ary hoy izy 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 haloto ihany izy; ary izay marina, aoka mbola hanao ny marina ihany izy; ary izay masina, aoka mbola hihamasina ihany izy. Apokalypsy 22:10, 11.
There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.
Hisy hafatra ara-paminaniana manokana izay ho fantatry ny olon’Andriamanitra mialoha indrindra ny loza fito farany. Rehefa “akaiky ny fotoana” dia “ny faminanian’ity boky ity” (ny faminanian’ny Apokalypsy) izay voaisy tombo-kase no haseho tsy ho voaisy tombo-kase intsony. Ny faminaniana tokana ao amin’ny bokin’ny Apokalypsy izay voaisy tombo-kase dia ny faminanian’ny kotrokorana fito.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.
Ary nahita anjely mahery hafa nidina avy tany an-danitra aho, nitafy rahona; ary nisy avana teo ambonin’ny lohany, ary ny tavany dia tahaka ny masoandro, ary ny tongony tahaka ny andry afo; ary nisy boky kely voasokatra teny an-tànany; dia napetrany teo ambonin’ny ranomasina ny tongony ankavanana, ary teo ambonin’ny tany ny tongony ankavia, ary niantso tamin’ny feo mahery izy, tahaka ny fieron’ny liona; ary rehefa niantso izy, dia naneno ny feony ny kotroka fito. Ary rehefa naneno ny feony ny kotroka fito, dia saika hanoratra aho; nefa nahare feo avy tany an-danitra aho nanao tamiko hoe: Asio tombo-kase izay zavatra nolazain’ny kotroka fito, ary aza soratana. Apokalypsy 10:1–4.
Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.
Talohan’ny hifaranan’ny fotoam-pitsapana omen’Andriamanitra ny olombelona, rehefa “efa akaiky ny fotoana”, dia hisy ny fanesorana ny tombo-kase amin’ny fahamarinana manokana iray ao amin’ny Baiboly, izay manondro ireo “zavatra tsy maintsy ho tonga vetivety.” Ilay anjely mahery ao amin’ny Apokalypsy folo dia Jesosy Kristy, izay niantso mafy tahaka ny liona.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ilay anjely mahery izay nampianatra an’i Jaona dia tsy iza fa Jesosy Kristy mihitsy. Ny fametrahany ny tongony ankavanana eo ambonin’ny ranomasina, ary ny ankaviany eo ambonin’ny tany maina, dia mampiseho ny anjara asany eo amin’ireo sehatra famaranana amin’ilay fifanandrinana lehibe amin’i Satana. Io toerana io dia manambara ny heriny fara tampony sy ny fahefany ambonin’ny tany rehetra. Nitombo hery sy nihamafy hatrany hatrany ny fifanandrinana, hatramin’ny taranaka mifandimby, ary mbola hitohy izany mandra-pahatongan’ireo sehatra famaranana, izay hahatraran’ny asan’ireo herin’ny maizina, tanterahiny amim-pahakingana indrindra, ny tampony. Satana, miray amin’ny olona ratsy fanahy, dia hamitaka izao tontolo izao manontolo sy ireo fiangonana izay tsy mandray ny fitiavana ny fahamarinana. Nefa mitaky fihainoana ilay anjely mahery. Miantso amin’ny feo mahery izy. Hasehony amin’ireo izay niray tamin’i Satana hanohitra ny fahamarinana ny hery sy ny fahefan’ny feony.” The Seventh-day Adventist Bible Commentary, boky faha-7, 971.
At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?
Amin’ny farany, ireo “fiangonana” izay fitahin’i “Satana” dia voafitaka satria tsy nandray ny fitiavana ny “fahamarinana” izy. Ny teny hoe “fahamarinana” ao amin’ilay andininy ao amin’ny Tesaloniana faharoa izay vao notononin’i Sister White dia ilay teny grika fototra nalaina avy amin’ny teny hebreo adika hoe “fahamarinana,” izay voaforona amin’ny litera hebreo telo ary maneho ny Alfa sy Omega. Misy porofo ara-Baiboly ve fa ny fahamarinana mifandray amin’ny fitsipiky ny filazana voalohany, izay maneho toetra iray amin’ny toetran’i Kristy, no ilay fahamarinana lavina ka miteraka fitaka mahery noho izany?
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Ary ankehitriny izahay mangataka aminareo, ry rahalahy, ny amin’ny fihavian’i Jesosy Kristy Tompontsika sy ny fanangonana antsika ho eo aminy, mba tsy hihorohoro haingana amin’ny sainareo ianareo, na hitebiteby, na amin’ny fanahy, na amin’ny teny, na amin’ny taratasy toy ny avy aminay, ka milaza fa efa antomotra ny andron’i Kristy. Aoka tsy hisy olona hamitaka anareo amin’ny fomba rehetra; fa izany andro izany tsy ho avy, raha tsy tonga aloha ny fivadiham-pinoana, ary aseho ilay lehilahin’ota, zanaky ny fahaverezana; izay manohitra sy manandra-tena ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra izy tahaka ny Andriamanitra, ka maneho ny tenany ho Andriamanitra. Tsy tsaroanareo va fa fony mbola teo aminareo aho dia nilaza izany zavatra izany taminareo? Ary ankehitriny fantatrareo izay misakana, mba haseho amin’ny fotoanany izy. Fa ny zava-miafin’ny faharatsiana dia efa miasa sahady; ihany, izay misakana ankehitriny no mbola hisakana mandra-panaisotra azy tsy ho eo. Ary amin’izany vao haseho ilay Ratsy fanahy, izay holevonin’ny Tompo amin’ny fofon’ain’ny vavany, ary hofoanany amin’ny famirapiratan’ny fihaviany; dia ilay izay ny fihaviany dia araka ny asan’i Satana amin’ny hery rehetra sy famantarana ary fahagagana mandainga, ary amin’ny fitaka rehetra amin’ny tsy fahamarinana ao amin’izay very; satria tsy nandray ny fitiavana ny marina izy mba hovonjena. Ary noho izany antony izany dia handefasan’Andriamanitra fahadisoan-kevitra mahery izy, mba hinoany ny lainga; mba hohelohina izy rehetra izay tsy nino ny marina, fa nankasitraka ny tsy fahamarinana. 2 Tesaloniana 2:1–12.
This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.
Io andalan-teny ao amin’ny Tesaloniana io dia efa noresahina matetika tao amin’ny Tabilao-n’i Habakoka, ka fanamarihana fohy ihany no hataontsika eto amin’izao fotoana izao. Izay antsoin-dRahavavy White hoe “asa mahagagan’i Satana” dia ilay lazain’i Paoly hoe “ny fiasan’i Satana amin’ny hery rehetra sy famantarana ary fahagagana mandainga.” Ny asa fitaka izay nofaritan-dRahavavy White sy i Paoly dia manomboka amin’ny lalàna Alahady any Etazonia.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
«Amin’ny alalan’ny didy manery ny fananganana ny Fanjakana Papa, ho fandikana ny lalàn’Andriamanitra, dia hanapaka tanteraka ny tenany tsy hifandray amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hiitatra mihoatra ny lavaka mangitsokitsoka izy mba hifampitantana amin’ny Spiritisma, rehefa, eo ambanin’ny herin’io firaisana telo sosona io, ny firenentsika dia handà ny foto-kevitra rehetra ao amin’ny Lalàmpanorenany amin’ny maha-fitondram-panjakana protestanta sy repoblikana azy, ary hanao fanomanana ho amin’ny fampielezana ny lainga sy ny fitaka papaly, dia ho fantatsika amin’izay fa tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga ary efa akaiky ny farany.» Testimonies, boky faha-5, 451.
In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”
Amin’ity andalan-tenin’ny Tesalonianina hodinihintsika ity, i Paoly dia mamantatra ny papa amin’ny faran’izao tontolo izao amin’ny anarana efatra samy hafa. Ny papa no “lehilahin’ny ota”, izy no “zanaky ny fandringanana”, izy no “zava-miafin’ny tsi-fankatoavana” ary “ilay Ratsy fanahy”. Manome toetra vitsivitsy hafa momba ny papa koa i Paoly ankoatra ireo anarana efatra ireo, fa ampahafantariny antsika fa ny papa, (izay mbola ho avy tamin’ny andron’i Paoly) dia “haseho amin’ny fotoanany.”
The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.
Ny papa dia “haseho amin’ny fotoanany,” ary ny porofo ara-Baiboly mazava indrindra—na dia tsy izany ihany akory aza no fahamarinana ara-Baiboly—dia izao fahamarinana ara-Baiboly mazava indrindra izao: fa ny papa ao amin’ny fiangonana romana no antikristin’ny faminanian’ny Baiboly; izany dia apetraka amin’ny alalan’ny andinin-teny fito samihafa sy mivantana ao amin’ny Baiboly izay mamantarana ny “fotoana” hanjakazakan’ny fahefana papaly amin’ny tany, dia ilay “fotoana” izay antsoin’ny olombelona hoe Andro Maizina mihitsy. Asehon’ny Baiboly ny papa ho toy ny fahefana papaly amin’ny alalan’ny famantarana imbetsaka ilay vanim-potoanan’ny “fotoana” marina tokoa, hatramin’ny 538 ka hatramin’ny 1798, izay hanapahan’ny fahefana papaly an’izao tontolo izao. Hoy i Paoly fa haseho amin’ny fotoanany izy.
Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.
Paul koa dia manondro fa ny papa no ilay “manohitra sy manandratra ny tenany ho ambonin’izay rehetra atao hoe Andriamanitra na izay ivavahana; ka dia mipetraka eo amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy ka maneho ny tenany ho Andriamanitra.” Ankoatra ny zavatra hafa, izany dia manondro fa ny antikristy ao amin’ny faminanian’ny Baiboly dia tandindon-javatra ara-pivavahana. Tsy Hitler izy, na Aleksandra Lehibe. Izany dia vao mainka mampahitsy kokoa ny famantarana ny papa, satria tsy mpanao jadona ara-pivavahana fotsiny izy, fa mpanao jadona ara-pivavahana izay milaza fa ao anatin’ny tempolin’Andriamanitra. Ny antikristy dia milaza fa mipetraka ao anatin’ny fiangonana kristiana.
According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:
Araka an’i Paoly sy Daniela, rehefa ao anatin’ilay fiangonany milaza tena ho kristiana ny papa, dia asehony ny toetran’i Satana, izay naniry hipetraka eo ambonin’ny seza fiandrianan’Andriamanitra sy hasandratra ambonin’ny zavatra rehetra. Lazaiko hoe Paoly sy Daniela, satria ny ankamaroan’ny mpanazava ny Baiboly dia manaiky fa rehefa asehon’i Paoly fa iray amin’ireo toetran’ny papa ny maha-mpiraiki-po tanteraka amin’ny tenany azy, dia tsy inona izany fa famerenany fotsiny ny filazan’i Daniela momba ny papa ao amin’ny Daniela toko faha-11, izay anoratan’i Daniela ao hoe:
“And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
“Ary ny mpanjaka hanao araka izay sitrapony; ary hanandratra ny tenany izy ka hanandratra tena ambonin’ny andriamanitra rehetra, ary hiteny zavatra mahatalanjona hanohitra ny Andriamanitry ny andriamanitra; ary hambinina izy mandra-pahatanteraky ny fahatezerana; fa izay voatendry dia tsy maintsy ho tanteraka. Daniela 11:36.”
When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”
Rehefa miresaka ny toetra feno fitiavan-tenan’ny papa i Paoly, dia mamerina amin’ny teny hafa ny andininy ao amin’i Daniela ka milaza fa ny papa no “manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra na ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, sady mampiseho ny tenany ho Andriamanitra.” Ilay andininy ao amin’i Daniela izay manondro ny toetran’ny fahefana papaly dia manonona koa ny “fotoana” izay nokendrena “hampiharihary” fa ny fahefana papaly no antikristy, satria ambarany fa ny fahefana papaly dia “hambinina” mandra-pahatanteraky ny “fahatezerana.”
The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.
Tapitra tamin’ny 1798 ilay “fahatezerana”, ka i Daniela ao amin’io andininy io (na dia tsy iray amin’ireo fito toerana mivantana ao amin’ny bokin’i Daniela sy ny Apokalypsy izay ilazana ny tantara maharitra 1260 taona aza izany), dia manondro mivantana ny fahefan’ny papa ihany koa ary manamarika fa nahazo “ratra mahafaty” izany, araka ny iantsoan’i Jaona azy, tamin’ny 1798. Koa izany andininy izany dia manondro ny fiafaran’ny vanim-potoanan’ny fanapahan’ny papa, na dia tsy milaza ny halavan’izany fanapahana izany aza.
In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.
Ao amin’ilay andalan-teny, i Paoly koa dia manondro hery iray izay hanakana ny papa tsy haka ny fifehezana izao tontolo izao amin’ny taona 538, rehefa nilaza izy fa efa fantatry ny Tesaloniana izay nosoratany io fahamarinana manokana io. Nampametra-panontaniana izy hoe: “Tsy tsaroanareo va fa, fony mbola teo aminareo aho, dia nilaza izany zavatra izany taminareo?” Ampahatsiahiviny azy ireo fa efa fantany sahady izay “manakana” (izany hoe, misakana) ny papa mandra-pahatonga azy “haseho amin’ny fotoanany.” Ny hery nialoha sy nanakana ny papa tsy haka ny fifehezana izao tontolo izao dia ilay hery nifehy izao tontolo izao tamin’ny fotoana nanoratan’i Paoly ilay taratasy. Dia i Roma jentilisa izany. Nanoratra i Paoly fa i Roma jentilisa dia “hesorina hiala amin’ny lalana” mba hahafahan’ny papa maka ny fifehezana izao tontolo izao.
It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.
Io fahatakarana io no nitarika an’i William Miller hahafantatra fa ny hery aseho amin’ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia i Roma jentilisa. Eken’ny Advantisma fa ny rafitra, ka noho izany koa ny fahatakarana ara-paminaniana rehetra nananan’i William Miller, dia naorina teo ambonin’ny fahatakarany ny bokin’i Daniela sy ny Apokalypsy, ary ireo boky roa ireo dia miresaka ny hery roa mpandringana, dia i Roma jentilisa sy i Roma papa. Ao amin’ilay andalan-teny ao amin’ny Tesaloniana, i Miller, izay efa nahafantatra sahady (tahaka izay fantatry ny Protestanta rehetra tamin’ny androny, fa ny papa no antikristy); rehefa tsapany fa i Roma jentilisa no hery ara-tantara nialoha ny fanapahan’ny papa, ary fa i Paoly dia nilaza fa i Roma jentilisa no tsy maintsy hesorina mialoha ny hiakaran’ny fahefan’ny papa eo amin’ny seza fiandrianan’ny tany, dia nampifandray izany tamin’ny bokin’i Daniela sy amin’ny hoe “ny isan’andro” izy, izay ambarany in-telo fa tsy maintsy “esorina” ny isan’andro alohan’ny hahazoan’ny fahefana papaly ny fifehezana izao tontolo izao. Ny fijoroana vavolombelon’i Paoly no nahafahan’i Miller nahita fa i Roma jentilisa no “isan’andro” ao amin’i Daniela, ary taorian’izany dia azony fantarina fa ny hery roa mpandringana ao amin’i Daniela dia i Roma jentilisa sy i Roma papa. Io fahamarinana io no maneho ny fototry ny hetsika Millerita. Ny Advantisma dia tena mandà tokoa ny asan’i Miller amin’izao andro izao, kanefa mbola takany ihany fa ity topy maso ny fivoaran’ny fahatakaran’i Miller momba ny “isan’andro” ao amin’i Daniela ity dia manaporofo fa ny hery izay lazain’i Paoly fa “misakana” ny fiakaran’ny fahefana papaly mandra-panaisotra azy dia i Roma jentilisa, ary izany no famakafakana marina ny fisainan’i Miller momba ireo lohahevitra ireo.
With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.
Miaraka amin’ny fahamarinana fa ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia tandindon’i Roma jentilisa, izay nialoha ny fanjakan’i Roma papaly, izay nasehon’i Daniela ho fahavetavetana mandrava, dia azon’i Miller fantarina avy eo ny fotoana ara-paminaniana mifandray amin’ireo fanjakana ao amin’ny faminanian’ny Baiboly; ary raha nisokatra tamin’ireo fahitana ireo ny sainy, dia nanangona andiana fahamarinana izy izay maneho ny fanorenan’ny Advantisma. Ireo fahamarinana ireo dia voasoritra teo amin’ireo takelaka roa amin’ny sari-tanin’ny mpisava lalana tamin’ny 1843 sy 1850. Ireo fahamarinana ireo no fanorenan’ny Advantisma, ary niorina tamin’ny fanekena ny “fotoana” izy ireo. Ny tantaran’ny fotoana nametrahana ireo fanorenana ireo no lohahevitra fototra iray ao amin’ny Takelak’i Habakoka.
What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).
Ny tsy asongadina ao amin’ireo Tabilao nataon’i Habakoka dia izao: ireo fototra izay niorina teo ambonin’ny fotoana dia namokatra rafitra iray izay manome ny fomba fijery ilaina ho an’ny taranaka farany mba hahafantarany fa nisy fahamarinana izay naseho ho toy ny fototra. Nisy fahamarinana voalohany izay tena vato voalohany napetraka tao amin’ny fototra, nefa ny “isan’andro” ao amin’ny bokin’i Daniela dia tsy ny fahamarinana voalohan’i Miller. Ny fahamarinana izay ho tonga vato voalohany ao amin’ny fototra izay nananganana an’i Miller mba haoriny dia ny “fito andro” ao amin’ny Levitikosy toko faha-enina amby roapolo, kanefa raha tsy nisy ny fahamarinan’ny “isan’andro,” dia tsy ho nahafantatra ilay rafitry ny faminaniana izay nilainy ho fantarina mba hanehoana ny hafatry ny anjely voalohany i Miller. Ny rafiny dia ny fametrahana ny faminaniana ao anatin’ny fomba fijerin’ny hery roa mandrava. Miller dia niresaka ny dragona (Roma jentilisa) sy ny bibidia (ny fahefana papaly). Ny anjely fahatelo kosa dia miresaka ny dragona (Firenena Mikambana), ny bibidia (ny fahefana papaly), ary ny mpaminany sandoka (Etazonia).
If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.
Raha manaiky ny faminaniana rehetra napetraky ny Millerita eo amin’ireo tabilao roa masin’ny mpisava lalana ny olona iray—tsy ny sasany, fa ny rehetra—dia tsy maintsy handinika manokana ireo fahamarinana ireo izy. Hataonao ahoana no hanaiky azy ireny, raha tsy mbola nandinika azy akory ianao? Raha ireo olona mandinika ireo fahamarinana fototra ireo ka raisiny ho adidiny manokana ny mandinika sy mizaha toetra azy, ary avy eo manaiky ireo fahamarinana rehetra ireo, dia nanorina teo ambonin’ny Vatolampy izy fa tsy teo ambonin’ny fasika.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Aoka ireo izay mijoro ho mpitily ho an’Andriamanitra eo ambonin’ny mandan’i Ziona ho olona mahatazana ny loza mialoha ny vahoaka,—olona mahay manavaka ny fahamarinana sy ny fahadisoana, ny fahamarinana sy ny tsi-fahamarinana.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Efa tonga ny fampitandremana: Tsy azo ekena hisy zavatra hiditra izay hanakorontana ny fanorenan’ny finoana izay nanorenanay hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Izaho dia tao anatin’io hafatra io, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanala ny tongotray hiala eo amin’ny lampihazo izay nametrahana azy izahay, raha nitady ny Tompo isan’andro tamin’ny vavaka mafy sy tso-po, nitady fahazavana. Heverinareo va fa hahafoy ny fahazavana izay nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny taona mandrakizay izany. Efa nitari-dalana ahy hatramin’ny fotoana nanomezana azy izany.” Review and Herald, 14 Aprily 1903.
In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.
Mba hahafahan’izay mihaino handinika ireo faminaniana ara-potoana ao amin’ny tantaran’ny Millerita, dia ilaina ny fandraisana andraikitra amin’ny fijerena ireo vanim-potoana ara-tantara izay asehon’ireo faminaniana ara-potoana. Izany dia maneho ny asa fanoharana ireo toe-javatra eo ambonin’ny tsipika ara-potoana. Rehefa tonga amin’ny ambaratongan’ny famotopotorana ny mpianatry ny faminaniana ka mandinika ireo vanim-potoana ara-paminaniana ireo, izay nofaritan’ny Millerita avy ao amin’ny Baiboly ary notohanan’ny firaketana ara-tantara taorian’izany, dia ho eo amin’ny toerana ahafahany mamantatra fa ny tantara eo am-piandohan’ilay faminaniana ara-potoana dia manondro ara-tandindona ny tantara eo amin’ny faran’io faminaniana io ihany. Avy amin’izany fomba fijery izany dia tokony hianatra ilay mpianatra fa miverimberina ny tantara. Ary rehefa tafapetraka izany fahatakarana izany, dia tokony ho hitany koa fa i Jesosy dia manazava ny farany amin’ny alalan’ny fiandohana.
And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.
Ary avy amin’ilay filaharan’ny faminaniana izay mampiseho ny faran’izao tontolo izao ho toy ny “fanorenana tempoly,” dia tokony ho fantatry ny mpianatra fa misy vato famaranana farany apetraka eo ambonin’ny tempoly izay aorina eo ambonin’ny fanorenana. Tokony ho tonga hahita izy fa ilay fanorenan’ny tempoly izay nampiasana an’i Miller hampahazava (izay maneho an’i Jesosy Kristy, fa tsy misy fanorenana hafa azo apetraka afa-tsy Jesosy Kristy), dia fanorenana natsangana teo ambonin’ny fotoana ara-paminaniana. Satria i Jesosy maneho ny farany amin’ny alalan’ny fiandohana, dia tokony ho hitan’ny mpianatra koa fa ilay vato famaranana, ilay vato farany amin’ny tempoly—dia tsy maintsy mifanandrify amin’ilay fanorenana. Ny fanorenan’ny tempoly ho an’i Miller dia fotoana ara-paminaniana, kanefa ilay fanorenana dia tsy iza fa Jesosy Kristy ihany.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.
Araka ny fahasoavan’Andriamanitra izay nomena ahy, tahaka ny mpanao trano mahay sy hendry, dia nametraka ny fanorenana aho, ary ny hafa indray manangana eo amboniny. Fa aoka samy hitandrina tsara izay olona ny amin’ny fomba ananganany eo amboniny. Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa voapetraka, dia Jesosy Kristy. 1 Korintiana 3:10, 11.
Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.
I Paoly dia manondro ny asany ho toy ny fananganana tempoly iray izay izy no nametraka ny fanorenana na ny fiandohany. Izy no apostoly ho an’ny Jentilisa, ary nampiasaina hametraka ny fanorenan’ny fiangonana kristiana izy. Ao amin’io andalan-teny io ihany koa, Paoly dia manambara fa ny vatantsika no tempolin’ny Fanahy Masina. Misy koa ny tempolin’i Solomona sy ny fitoerana masina tany an-efitra, izay samy manana fanorenana avokoa, ary ireo rehetra ireo dia aseho ho Jesosy Kristy. Ny fanorenana izay nampiasana an’i Miller hatsangana dia ny tempolin’ny Advantisma, ary ny fanorenan’izany tempoly izany dia tsy isalasalana fa Jesosy Kristy; nefa amin’ny fomba manokana kokoa dia ilay tempoly atsangana amin’ny akora ara-panahy sy ara-paminaniana izany.
The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.
Noho izany, ny vato fehizoro dia tsy maintsy ho Jesosy Kristy koa; nefa ny vato fehizoro dia tsy maintsy ahitana fitsipika ara-paminaniana lohany indrindra koa, satria nomena andiana fitsipika i Miller, izay ahitana ny fitsipika lehibe indrindra an’ny Millerita, dia ny foto-kevitra hoe “taona iray ho solon’ny andro iray.” Raha tsy misy izany fitsipika izany, dia tsy misy fanekena ny faminaniana momba ny fotoana, ka noho izany dia tsy misy fototra. Tsy maintsy misy tandrifiny amin’ny farany, izay maneho an’i Jesosy Kristy (ny Fototra), ka izany dia fitsipika lohany indrindra ao anatin’ny andiana fitsipika izay mametraka ny Apokalypsin’i Jesosy Kristy. Io fitsipika io dia mazava ho azy fa ny fitsipiky ny “filazana voalohany”, izay maneho ilay toetran’i Kristy izay mamantatra ny farany hatrany am-piandohana.
In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:
Ao amin’ny 2 Tesaloniana, ireo izay tsy nandray ny fitiavana ny fahamarinana mba hovonjena, dia nandà ny fahamarinana araka izay asehon’ilay teny Grika avy amin’ilay teny Hebreo noforonin’ny litera telo, izay adika hoe “fahamarinana” ao amin’ny Testamenta Taloha. Ilay vondrona izay mandray ny fahadisoan-kevitra mahery, satria nino lainga izy, dia nandà ny hiverina amin’ny lalana taloha, dia ny fanorenan’ny Advantisma araka ny aseho eo amin’ireo tabilao masina roa. Koa amin’ilay andalan-teny izay efa nodinihintsika nandritra ny fotoana kelikely izao dia milaza hoe:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ny anjely mahery izay nampianatra an’i Jaona dia tsy iza fa Jesosy Kristy mihitsy. Ny fametrahany ny tongony ankavanana teo ambonin’ny ranomasina, ary ny ankaviany teo ambonin’ny tany maina, dia mampiseho ny anjara asa izay ataony eo amin’ireo sehatra famaranana amin’ilay ady lehibe amin’i Satana. Io toerana io dia manambara ny heriny sy ny fahefany fara tampony amin’ny tany manontolo. Nihanatanjaka sy niharitra kokoa hatrany ny fifanandrinana hatramin’ny taranaka nifandimby, ary mbola hitohy izany mandra-pahatongan’ireo sehatra famaranana, rehefa hahatratra ny fara tampony ny asa fetsy sy mahay ataon’ny herin’ny maizina. Satana, miara-miray amin’ny olona ratsy fanahy, dia hamitaka izao tontolo izao manontolo sy ireo fiangonana izay tsy mandray ny fitiavana ny fahamarinana. Kanefa mitaky ny hifantohana aminy ilay anjely mahery. Miantso amin’ny feo mafy izy. Haneho ny hery sy ny fahefan’ny feony amin’ireo izay niombona tamin’i Satana mba hanohitra ny fahamarinana Izy.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.
Ao amin’ity andalan-teny teo aloha ity, “ny fiangonana izay tsy nandray ny fitiavana ny fahamarinana” dia ireo virijina ratsy fanahy sy adala ao amin’i Daniela sy Matio, izay ambaran’ny Amosa 8:12 fa hanomboka hitady ny hafatra fampitandremana farany avy amin’Andriamanitra rehefa efa tara loatra. Tara loatra izany, satria nino lainga mikasika ny fanorenan’ny Advantisma izy ireo. Ny Advantisma dia nanomboka nisotro an’izany lainga izany voalohany tamin’ny 1863, ary hatramin’izay dia fidinana hatrany no nalehany.
What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.
Izay hosoratako izao dia heveriko fa tena araka ny fihevitro manokana tanteraka, kanefa inona moa no hazavana ara-paminaniana vaovao nampidirina tao amin’ny Advantisma hatramin’ny taona 1863? Ellen White dia milaza momba ny hafatr’i Jones sy Waggoner tamin’ny 1888 fa ilay hafatra dia efa notoriany nandritra ny taona maro. Mety ho toa vaovao sy nahataitra ny Advantisma tamin’ny 1888 ny hafatr’izy ireo, nefa tsy hafatra vaovao no nahatonga izany maha-vaovao sy fahatairana izany, fa fahajambana iray izay efa nanomboka nilatsaka tamin’ny vahoakan’Andriamanitra hatramin’ny 1863.
Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?
I Ellen White dia nanondro fa ny Advantisma dia tao anatin’ny toe-panahin’i Laodikia talohan’ny taona 1863, koa ny fahajamban’i Laodikia dia efa nanomboka nihanaka tamin’ny Advantisma talohan’ny 1863; nefa tamin’ny 1863 dia napetraky ny fiangonana an-kilabao tamin’ny fomba ofisialy ny fahamarinana mikasika ny “fito andro” ao amin’ny Levitikosy enina amby roapolo, izay ilay “faminaniana momba ny fotoana” voalohany indrindra hitan’i Miller. Tsy nisy fahazavana ara-paminaniana nipoitra tao amin’ny Advantisma intsony hatramin’ny 1863! Inona no niova?
The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…
Ny vato voalohany indrindra tamin’ny fanorenan’ny tempoly, izay naorina teo ambonin’ny fotoana ara-paminaniana sady naneho an’i Jesosy Kristy, dia najoron’ny Advantisma tamin’ny 1863. Ilay vato voalohany napetrak’i Miller tao amin’ny fanorenan’ny tempoly, izay niorina teo ambonin’ny fotoana araka izay nasehon’i Kristy tao amin’ny Daniela, Izy izay naneho ny Tenany ho Palmoni, ilay “mpanisa mahagaga”, dia nolavina sy navela an-kilabao. Ilay vato voalohany indrindra hitan’i Miller…
“In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:
“Raha nitanisa ny faminaniana momba ilay vato nolavin’ny olona i Kristy, dia nanondro zava-nitranga marina teo amin’ny tantaran’ny Isiraely Izy. Nifandray tamin’ny fanorenana ny tempoly voalohany izany zava-nitranga izany. Na dia nanana fampiharana manokana tamin’ny andron’ny fiavian’i Kristy voalohany aza izany, ka tokony ho nisy hery manokana niantso ny sain’ny Jiosy, dia misy fampianarana ho antsika koa izany. Raha naorina ny tempolin’i Solomona, dia voaomana tanteraka tany amin’ny fitrandrahana vato ireo vato goavana ho amin’ny manda sy ny fanorenana fototra; rehefa nentina teo amin’ny toerana fanorenana izy ireny, dia tsy nisy fitaovana tokony hampiasaina taminy; ny mpiasa dia tsy maintsy nametraka azy tamin’ny toerany fotsiny. Ho ampiasaina amin’ny fanorenana fototra, dia nentina ny vato iray miavaka noho ny habeny sy ny endriny manokana; nefa tsy nahita toerana ho azy ny mpiasa, ka tsy nety nandray azy. Nanelingelina azy ireo izy raha nandry tsy nampiasaina teo amin’ny lalany. Ela no nijanonany ho vato nolavina. Nefa rehefa tonga tamin’ny fametrahana ny zorony ny mpanao trano, dia nitady ela izy ireo mba hahita vato ampy habe sy hery, ary manana endrika mety, handray io toerana manokana io ka hitondra ny vesatra lehibe hiantefa aminy. Raha manao safidy tsy amim-pahendrena amin’io toerana lehibe io izy ireo, dia ho tandindomin-doza ny fiarovan’ny trano manontolo. Tsy maintsy mahita vato mahazaka ny herin’ny masoandro sy ny hatsiaka ary ny tafio-drivotra izy ireo. Vato maro no efa nofidina tamin’ny fotoana samihafa, nefa teo ambanin’ny faneren’ny vesatra goavana dia potika. Ny hafa kosa tsy nahazaka ny fitsapan’ny fiovan’ny toetr’andro tampoka. Kanjo farany dia voasarika hankany amin’ilay vato izay efa nolavina hatry ny ela ny saina. Efa niharan’ny rivotra sy ny masoandro ary ny tafio-drivotra izy nefa tsy nampiseho triatra na dia kely akory aza. Nodinihin’ny mpanao trano io vato io. Efa nahazaka ny fitsapana rehetra afa-tsy iray izy. Raha mahazaka ny fitsapana amin’ny fanerena mafy izy, dia tapa-kevitra izy ireo fa hanaiky azy ho vato fehizoro. Natao ny fitsapana. Nekeny ilay vato, nentina teo amin’ny toerana natokana ho azy, ary hita fa tena nifanaraka tanteraka. Tamin’ny fahitana ara-paminaniana, dia naseho tamin’i Isaia fa tandindon’i Kristy io vato io. Hoy izy:”
“‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.
“Isofy ho masina i Jehovah, Tompon’ny maro, Izy mihitsy; ary aoka Izy no hataonareo ho tahotrareo, ary aoka Izy no hataonareo ho fampangovitanareo. Ary Izy ho fitoerana masina; nefa ho vato mahatafintohina sy ho vatolampy mahadiso amin’ny taranak’Isiraely roa tonta, ho fandrika sy ho tadivavarana amin’ny mponina ao Jerosalema. Ary maro amin’izy ireo no ho tafintohina sy ho lavo ary ho torotoro, ary ho voafandrika sy ho voasambotra.” Entina ao amin’ny fahitana ara-paminaniana hidina ho amin’ny fiavian’i Kristy voalohany, dia aseho amin’ny mpaminany fa Kristy dia hitondra fizahan-toetra sy fitsapana izay nanehoan’ny fomba nitondrana ilay vato fehizoro lehibe tao amin’ny tempolin’i Solomona tandindona. “Koa izao no lazain’i Jehovah Tompo: Indro, mametraka vato ao Ziona Aho ho fanorenana, dia vato voazaha toetra, vato fehizoro sarobidy, fanorenana mafy orina; izay mino tsy ho taitra.” Isaia 8:13–15; 28:16.
“In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.
Tamin’ny fahendrena tsy manam-petra no nifidianan’Andriamanitra ny vato fehizoro, ary Izy tenany no nametraka azy. Nantsoiny hoe: “fanorenana mafy orina” izany. Ny izao tontolo izao manontolo dia mahazo mametraka eo aminy ny enta-mavesany sy ny alahelony; zakany avokoa izany rehetra izany. Amin’ny fiarovana tanteraka no ahafahan’izy ireo manorina eo amboniny. Kristy dia “vato voazaha toetra.” Izay matoky Azy dia tsy mba ampahamadininy na oviana na oviana. Efa niaritra ny fizahan-toetra rehetra Izy. Efa niaritra ny fanerena vokatry ny helok’i Adama sy ny helok’ireo taranany Izy, ary nivoaka ho mpandresy mihoatra lavitra noho ny herin’ny ratsy. Efa nentiny ny enta-mavesatra napetraky ny mpanota mibebaka rehetra teo aminy. Ao amin’i Kristy no ahitan’ny fo meloka fanamaivanana. Izy no fanorenana mafy orina. Izay rehetra manao Azy ho iankinany dia miorina amin’ny filaminana tanteraka.
“In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:
“Amin’ny faminanian’i Isaia, Kristy dia ambara ho sady fanorenana mafy orina no vato mahatafintohina. Ny apostoly Petera, rehefa nanoratra tamin’ny tsindrimandrin’ny Fanahy Masina, dia mampiseho mazava hoe ho an’iza Kristy no vato fanorenana, ary ho an’iza kosa Izy no vatolampin’ny fahatafintohinana:”
“‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.
“‘Raha tokoa ka efa nanandrana ianareo fa tsara fanahy ny Tompo. Izay hanatonanareo, dia tahaka ny vato velona, nolavin’ny olona tokoa, nefa nofidin’Andriamanitra sady sarobidy, ianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, hanatitra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. Koa izany no voasoratra ao amin’ny Soratra Masina hoe: Indro, mametraka vato fehizoro lehibe ao Ziona Aho, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra. Koa aminareo izay mino dia sarobidy Izy; fa amin’izay tsy mankatò kosa, ny vato izay nolavin’ny mpanao trano, dia izany ihany no tonga lohan’ny zorony, ary vato mahatafintohina sy vatolampy mahatafintohina, dia ho an’izay tafintohina amin’ny teny, satria tsy mankatò izy ireo.’ 1 Petera 2:3–8.”
“To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.
“Ho an’izay mino, i Kristy no fanorenana mafy orina. Ireo no izay mianjera amin’ny Vatolampy ka vaky. Ny fanekena an’i Kristy sy ny finoana Azy no aseho eto. Ny mianjera amin’ny Vatolampy ka vaky dia ny mahafoy ny fahamarinan-tenan’ny tenantsika ary ny mankany amin’i Kristy amin’ny fanetren-tenan’ny zaza, mibebaka noho ny fandikantsika, ary mino ny fitiavany mamela heloka. Ary toy izany koa, amin’ny finoana sy ny fankatoavana no anorenantsika eo amin’i Kristy ho fanorenantsika.”
“Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.
“Eo ambonin’ity vato velona ity no ahafahan’ny Jiosy sy ny Jentilisa samy manorina. Ity no hany fanorenana izay ahafahantsika manorina amim-pahatokiana. Malalaka ampy ho an’ny rehetra izy, ary mafy ampy hitondra ny lanja sy ny enta-mavesatry izao tontolo izao manontolo. Ary amin’ny firaisana amin’i Kristy, ilay vato velona, izay rehetra manorina eo ambonin’ity fanorenana ity dia tonga vato velona. Maro ny olona no voasokitra, voakosoka, ary voaravaka amin’ny ezaka ataony ihany; nefa tsy afaka ho tonga ‘vato velona’ izy, satria tsy tafaray amin’i Kristy. Raha tsy misy izany firaisana izany, dia tsy misy olona afaka hovonjena. Raha tsy ao anatintsika ny ain’i Kristy, dia tsy hahatohitra ny tafio-drivotry ny fakam-panahy isika. Miankina amin’ny fanorenantsika eo ambonin’ilay fanorenana mafy orina ny fiarovana antsika mandrakizay. Maro be ny olona amin’izao andro izao no manorina eo ambonin’ny fanorenana izay tsy mbola voasedra. Raha avy ny ranonorana, sy mifofofofo ny tafio-drivotra, ary tonga ny riaka, dia hirodana ny tranony, satria tsy naorina teo ambonin’ny Vatolampy mandrakizay izany, dia Kristy Jesosy, ilay fehizoro lehibe indrindra.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Ho an’izay tafintohina amin’ny teny, satria tsy mankatò,’ Kristy dia vatolampy mahatafintohina. Fa ‘ny vato izay nolavin’ny mpanao trano, dia io indrindra no natao fehizoro.’ Tahaka ilay vato nolavina, Kristy, tamin’ny asa nanirahana Azy teto an-tany, dia niaritra tsy firaharahana sy fampahoriana. Izy dia ‘natao tsinontsinona sy nolavin’ny olona; lehilahin’ny fahoriana sady zatra alahelo: … Natao tsinontsinona Izy, ka tsy mba noheverintsika.’ Isaia 53:3. Nefa efa antomotra ny fotoana izay hanomezam-boninahitra Azy. Tamin’ny fitsanganany tamin’ny maty no hanambarana Azy ho ‘Zanak’Andriamanitra amin’ny hery.’ Romana 1:4. Amin’ny fiaviany fanindroany dia haseho ho Tompon’ny lanitra sy ny tany Izy. Ireo izay efa hiomana hamantsika Azy amin’ny hazo fijaliana ankehitriny dia hahafantatra ny fahalehibeazany. Eo anatrehan’izao rehetra izao, ilay vato nolavina dia ho tonga fehizoro.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ary na amin’izay hianjerany kosa, dia hototoany ho vovoka izy.” Tsy ho ela dia hahita ny tanànany sy ny fireneny ho rava ilay vahoaka nandà an’i Kristy. Ho torotoro ny voninahiny, ary hipariaka tahaka ny vovoka entin’ny rivotra. Ary inona no nandrava ny Jiosy? Ilay vatolampy izay, raha nanorina teo amboniny izy, dia ho fiarovany. Ny fahatsaran’Andriamanitra no nohamavoina, ny fahamarinana no nolavina, ny famindram-po no natao tsinontsinona. Nijoro nanohitra an’Andriamanitra ny olona, ka izay rehetra ho famonjena azy dia tonga fandringanana azy. Izay rehetra notendren’Andriamanitra ho amin’ny fiainana dia hitany fa tonga ho amin’ny fahafatesana. Tao anatin’ny nanomboan’ny Jiosy an’i Kristy no nisian’ny fandravana an’i Jerosalema. Ny rà nalatsaka teo Kalvary no vesatra nandentika azy ireo ho amin’ny faharavana, na ho amin’izao tontolo izao na ho amin’izao tontolo ho avy izao. Ho tahaka izany koa amin’ilay andro lehibe farany, rehefa hianjera amin’ireo mandà ny fahasoavan’Andriamanitra ny fitsarana. Kristy, izay vatolampin’ny fahatafintohinany, dia hiseho aminy amin’izany andro izany tahaka ny tendrombohitra mpamaly. Ny voninahitry ny tavany, izay fiainana ho an’ny marina, dia ho afo mandevona ho an’ny ratsy fanahy. Noho ny fitiavana nolavina sy ny fahasoavana nohamavoina, dia ho levona ny mpanota.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.
“Tamin’ny alalan’ny fanoharana maro sy fampitandremana naverimberina dia nasehon’i Jesosy izay ho vokatra ho an’ny Jiosy amin’ny nandavany ny Zanak’Andriamanitra. Tamin’izany teny izany no niresahany tamin’ny olona rehetra amin’ny vanim-potoana rehetra izay mandà tsy handray Azy ho Mpanavotra azy. Ny fampitandremana rehetra dia ho azy ireny. Ny tempoly nohamavoina, ilay zanaka tsy nankatò, ireo mpiasa mpamboly ratsy fanahy, ireo mpanorina mpaniratsira, dia samy manana ny tandindony eo amin’ny fanandraman’ny mpanota rehetra. Raha tsy mibebaka izy, dia ho azy ny loza izay nambaran’ireo mialoha.” Desire of Ages, 597–600.
We will continue this in the next article.
Hotohizontsika ao amin’ny lahatsoratra manaraka izao.