In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.
Tamin’ny taona 1856, ny Advantisma Millerita izay Filadelfiana teo aloha dia nofaritan’i James sy Ellen White ho Laodiseana. Dia nanomboka nampandroso ny hafatry Laodisea ho amin’ilay hetsika i James White tamin’ny alalan’ny Review and Herald. Tao amin’io famoahana io ihany, tamin’io taona io ihany, dia naseho koa ny fahazavana nitombo momba ny “fito andro” ao amin’ny Levitikosy enina amby roapolo, tamin’ny andiana lahatsoratra valo nosoratan’i Hiram Edson, izay noheverin’ny White ho ambony tokoa ka nomeny ny anarany ny zanany lahy voalohany. Nifarana tamin’ny fampanantenana ilay andiany fa mbola hotanterahina amin’ny ho avy izany, kanefa tsy nipoitra intsony izy tatỳ aoriana. Teo amin’ny teboka nifindran’ilay hetsiky ny anjely voalohany, avy tao Filadelfia ho any Laodisea, dia tafintohina tamin’ny “fito andro” ao amin’ny Levitikosy enina amby roapolo ilay hetsika, izay maneho ilay ‘faminaniana ara-potoana’ voalohany indrindra izay notarihin’ny anjelin’Andriamanitra an’i William Miller ho fantatra sy hotorina.
The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.
Ny “fito andro” no vato fehizoron’ny fanorenana ny tempolin’ny Millerita. Ny fanoharana ara-paminaniana rehetra momba ny fanorenana masina dia fanoharana an’i Kristy, satria tsy misy fanorenana hafa azo apetraka afa-tsy Kristy.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Fa tsy misy fototra hafa azon’ny olona apetraka afa-tsy izay efa napetraka, dia Jesosy Kristy. 1 Korintiana 3:11.
Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.
Tsy i Kristy ihany no fanorenana, fa Izy koa no vato fanorenana izay nolavin’ny mpanao trano ary nony avy eo dia nahatafintohina azy ireo. Izy no vato izay tonga ho lohan’ny zorony amin’ny farany. Ao amin’ny tantaran’ny Millerita, ny “fito heny” no tandindon’io vato fehizoro io.
Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.
Nohamafisin’i Kristy tamin’ny maro ny fanekena mandritra ny herinandro iray. Ny firafitry ny faminanian’ny “fotoana fito” namely ny fanjakan’i Isiraely avaratra (izay efa nofaritan’i Hiram Edson tao amin’ireo lahatsoratra valo tsy vita) dia namerina ilay firafitra mitovy amin’ny herinandro ara-paminaniana izay nanamafisan’i Kristy ny fanekena ho fahatanterahan’i Daniela toko faha-sivy, andininy faha-fito amby roapolo. Ilay herinandro izay nanangonan’i Kristy an’i Isiraely dia ilay firafitra mitovy indrindra amin’ilay herinandro izay nampielezany an’i Isiraely. Dimy amby roa arivo sy roa-polo taona no naharetan’ny fampielezana an’i Isiraely fahiny, ary dimy amby roa arivo sy roa-polo andro no naharetan’ny fanangonana an’i Isiraely ara-panahy. Nahangoniny i Isiraely mba hanamafisana ny fanekena, ary nampieleziny i Isiraely noho ny adin’ny fanekeny. Ny famantarana ny “fotoana fito” ho vato fehizoron’ny tempolin’ny Millerita dia mifanaraka tanteraka amin’ny famantarana an’i Kristy ho vato fehizoro. Ny mandà izany vato izany dia mandà an’i Kristy.
When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.
Rehefa i Kristy, tamin’ny taona 1856, no voalohany indrindra teo amin’ny tantaran’ny Kristianisma, nitsangana ka nandondòna teo am-baravaran’i Laodikia, dia nitady hampisy fitomboan’ny fahalalana momba ilay vato mahatafintohina izay efa saiky hailiky ny mpanao trano Izy. Fito taona tatỳ aoriana, na azonao lazaina hoe, roa arivo sy diman-jato amby roapolo andro ara-tandindona tatỳ aoriana, dia nakaton’ny Advantisma Laodikiana ny varavarana. Mampalahelo fa nandà tsy hahita ilay fitomboan’ny fahalalana ny Advantisma. Ny vato izay mahatafintohina anao dia vato izay tsy hitanao, kanefa mbola eo ihany izy.
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 tsy fahalalana; satria nandà ny fahalalana ianao, dia holaviko koa ianao, mba tsy ho mpisorona ho Ahy intsony; satria nanadino ny lalàn’Andriamanitrao ianao, dia hanadino ny zanakao koa Aho. Hosea 4:6.
The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.
Ny ozon’ny “impito” tamin’ny fanjakana atsimon’i Joda dia nanomboka tamin’ny 677 tal. J.K. ary nifarana tamin’ny 22 Oktobra 1844, niaraka tamin’ny roa arivo sy telonjato taona ao amin’ny Daniela toko fahavalo, andininy fahaefatra ambin’ny folo. Ny “impito” dia ampahany amin’ilay faminaniana mihitsy izay efa voatondro ho “fototra sy andry afovoany” amin’ny hetsika Adventa. Ny fototra sy andry afovoan’ny Adventisma dia tanteraka tamin’io fotoana io ihany niaraka tamin’ny faminaniana maro hafa. Ny “impito”, ny roa arivo sy telonjato andro, Malakia toko fahatelo, Daniela toko fahafito, andininy fahatelo ambin’ny folo, ary ny fanoharana ao amin’ny Matio 25 momba ireo virijina folo dia samy tanteraka tamin’ny 22 Oktobra 1844. Ny datin’ny 22 Oktobra 1844 no daty fototra iorenan’ny hetsika Adventa, ary mifandray amin’izany daty izany dia didy iray ihany no voatondro.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany, dia nanandratra ny tanany ho any an-danitra, ary nianiana tamin’Ilay velona mandrakizay doria, izay nahary ny lanitra sy izay zavatra ao aminy, ary ny tany sy izay zavatra ao aminy, ary ny ranomasina sy izay zavatra ao aminy, fa tsy hisy andro intsony. Apokalypsy 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
I Sister White dia manondro ilay anjelin’ny Apokalypsy toko faha‑folo, izay nijoro teo ambonin’ny tany sy ny ranomasina, ho Jesosy Kristy.
“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 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 teo ambonin’ny ranomasina, ary ny ankaviany teo ambonin’ny tany maina, dia mampiseho ny anjara asa tanterahiny ao amin’ireo sehatra famaranana amin’ilay fifanandrinana lehibe amin’i Satana. Io toerana io dia manambara ny heriny fara tampony sy ny fahefany ambony indrindra manerana ny tany rehetra.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”
Kristy dia nandray ny toeran’ny nijoro teo ambonin’ny ranomasina sy ny tany mba hanehoana ny fahefany fara tampony. Avy eo dia nanandratra ny tanany Izy ka nandidy fa “tsy hisy fotoana intsony.” Kristy dia niditra tao amin’ny fanekena niaraka tamin’ny Milerita, ary nomeny didy iray izy ireo, tahaka ny nanomezany an’i Abrahama rehefa niditra tao amin’ny fanekena taminy Izy. Nandidy an’i Abrahama Izy mba hamora ny zaza lahy. Rehefa niditra tao amin’ny fanekena tamin’ny vahoaka voafidy teo amin’ny tantaran’i Mosesy Izy, dia nanome didy maro, ary tafiditra tamin’ireo didy ireo ny toromarika fa ny mpisorona ihany no mahazo mikasika ny fiara. Nanandratra ny tanany Izy ka nianiana tamin’ny 22 Oktobra 1844 fa tsy hampidirina intsony ao amin’ny faminaniana ara-Baiboly ny fotoana ara-paminaniana. Efa niresaka momba ny “andro sy fotoana” Jesosy tamin’Ilay niakarany ho any an-danitra tao anatin’ny rahon’ny anjely, ka izany no tandindon’ny fiakaran’ireo vavolombelona roa ho faneva. Ny zavatra nandidiany tamin’izany fotoana izany dia momba ny “andro sy fotoana.”
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.
Koa rehefa niangona izy ireo, dia nanontany Azy hoe: Tompo ô, amin’izao andro izao va no hamerenanao indray ny fanjakana amin’ny Isiraely? Ary hoy Izy taminy: Tsy anjaranareo ny mahalala ny andro na ny fotoana, izay napetraky ny Ray eo amin’ny fahefany manokana. Fa hahazo hery ianareo, rehefa tonga aminareo ny Fanahy Masina; ary ho vavolombeloko any Jerosalema sy eran’i Jodia rehetra ary Samaria ary hatramin’ny faran’ny tany ianareo. Asan’ny Apostoly 1:6–8.
Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”
Tsy nilaza Jesosy fa tsy misy fotoana sy vanim-potoana, fa rehefa niteny tamin’ny alalan’i Solomona Izy dia nanamafy fa misy “fotoana sy vanim-potoana.”
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Ho an’ny zavatra rehetra dia misy fotoana voatendry, ary misy fotoana ho an’ny fikasana rehetra etỳ ambanin’ny lanitra: Mpitoriteny 3:1.
There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.
Ao amin’ny firaketana ara-Baiboly dia misy “fotoana sy vanim-potoana” izay vavolombelona momba an’i Palmoni, ilay “Mpanisa Mahagaga”; nefa hatramin’ny 22 Oktobra 1844, ny olon’Andriamanitra dia efa nomena baiko mba tsy hanolotra intsony hafatra ara-paminaniana izay miorina amin’ny fotoana. Ny torohevitr’i Jesosy tamin’ny mpianatra, taloha kelin’ny niakarany, dia maneho ny tantara mialoha indrindra ny hanandratana ny olony voadio ho famantarana ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, ary mifanaraka amin’ny baiko izay nomeny tamin’ny 22 Oktobra 1844 izany. Tamin’ilay daty fototra iorenan’ny Advantisma, Kristy dia nandidy fa tsy hisy intsony hafatra ara-paminaniana miorina amin’ny fotoana, ary tamin’ny niakarany, izay tandindon’ny fiakaran’ireo vavolombelona roa ao amin’ny Apokalypsy 11, dia naveriny indray izany baiko izany.
“Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.
“Aoka ny rahalahy sy anabavy rehetra hitandrina amin’izay rehetra mety hametra fotoana ho an’ny Tompo hanatanterahany ny teniny momba ny fihaviany, na momba izay fampanantenana hafa nataony izay manan-danja manokana. ‘Tsy anareo no hahalala ny andro na ny fotoana, izay napetraky ny Ray eo amin’ny fahefany ihany.’ Mety hiseho ho tena mafana fo amin’ny asan’Andriamanitra ny mpampianatra sandoka, ary mety handany fananana mba hampahafantarany izao tontolo izao sy ny fiangonana ny foto-keviny; kanefa, rehefa afangarony amin’ny fahamarinana ny fahadisoana, dia hafatry ny fitaka ny hafany, ka hitarika fanahy ho amin’ny lalan-diso. Tokony hotsenaina sy hotoherina izy ireo, tsy noho izy olon-dratsy, fa satria mpampianatra lainga izy ary miezaka hametraka eo amin’ny lainga ny tombo-kasen’ny fahamarinana.” Testimonies to Ministers, 55.
Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.
Nilaza mazava tsara i Rahavavy White fa tsy hanana hafatra momba ny fotoana velively isika izay manondro zavatra iray manana heviny manokana, fa tsy ny Fiaviany Fanindroany ihany. Ny faminaniana momba ny fotoana, izay lohahevitry ny hetsika Millerita, dia nifarana tamin’ny 22 Oktobra 1844, ary ny didy tokana nifandray tamin’io daty fototra io dia izao: tsy tokony hampiasaina intsony velively ny fotoana eo amin’ny fanolorana ny hafatr’Andriamanitra.
In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.
Tamin’ny fihetsiketsehana tany am-piandohan’ny anjely voalohany, teo indrindra amin’ny fotoana nifindrana avy tao Filadelfia ho any Laodikia, dia nomena fahazavana mitombo momba ilay fahamarinana fototra niorenan’ny hetsika Millerita. Fito taona tatỳ aoriana, na roa arivo sy diman-jato sy roapolo andro ara-panoharana tatỳ aoriana, na “efitra” iray tatỳ aoriana, tamin’ny 1863, dia narian’ireo mpanao trano ny vato fehizoron’ny “fotoana fito.”
In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?
Ao amin’ny hetsika famaranan’ilay anjely fahatelo, eo indrindra amin’ilay teboka fifindrana avy ao Laodikia ho any Filadelfia, dia omena fitsapana iray izay ahitana fanekena ny fahotan’ny razana. Ny fitsapana momba ny fanorenana ho an’ireo razana dia ny “impito,” izay vato fehizoron’ny fanorenan’izy ireo. Moa va ny hetsika famaranana hanao tsinontsinona ilay didy tokana mifandray amin’ilay daty fanorenana, tahaka ny nanaovan’ny razany tsinontsinona ny vato fehizoron’ny fanorenan’izy ireo?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Eny. Tena nanao izany indrindra tokoa izy ireo. Naveriny ny fahotan-drainy.
Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.
Ny razany dia tsy nanota tamin’ilay daty fototra, satria ankoatra ny zavatra hafa dia mbola Filadelfiana ihany izy tamin’izany daty fototra izany. Ny razany dia tsy nahomby tamin’ny fizahan-toetra fototra niantefa taminy rehefa niova ho Laodikia izy ka nandà ny “fito heny” mbamin’ny fahazavana mitombo niaraka taminy.
Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.
Ny tsy fahombiazana fototra nahazo azy ireo tamin’ny 1863 dia nialohavan’ny fito taona niantsoan’i Kristy teo am-baravaran’ny fony Laodikeana. Ny fito taona dia tandindon’ny “fotoana fito” sy ny “efitra.” Rehefa tapitra ny “efitra” nanomboka tamin’ny 1856 ka hatramin’ny 1863, dia tsy nahavita ny fizahan-toetra fototra izy ireo.
In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.
Tamin’ny fahadisoam-panantenana voalohany tao amin’ny fihetsiky ny anjely fahatelo dia nanota ny vahoakan’Andriamanitra, tamin’ny nandavany ilay didy tokana izay mifandray mivantana amin’ilay daty fototra. Nisafidy ny hampiditra faminaniana ara-potoana tao anatin’ny hafatra ara-paminaniana izy ireo, nefa fantany tsara fa tsy tokony hatao izany. Tamin’ny nanaovany izany dia naveriny ny fahotan’i Mosesy, tamin’ny tsy namoràny ny zanany lahy, sy ny fahotan’i Oza tamin’ny nikasihany ny fiara fanekena, izay fantany fa voarara taminy tsy hatao. Ny fihetsiky ny anjely fahatelo dia nanao izay fantany fa tsy marina! Raha misy maniry handoko hanarona izany zava-misy izany, dia ampiasao koa ny ambin’ny loko ao anaty kapoaka, hanaronana ny fahamarinana fa samy nanota i Mosesy sy i Oza, ary naneho fikomiana tamin’ny sitrapon’Andriamanitra, raha naneho an’ohatra ny fahadisoam-panantenana voalohany amin’ilay farany indrindra amin’ny tsipika fanavaozana rehetra izy ireo—dia ilay tsipika fanavaozana izay notondroin’ny tsipika fanavaozana rehetra mialoha. Ny fanoharana momba ny fahadisoam-panantenana voalohany ao amin’ireo tsipika fanavaozana dia mitondra ny sonian’ny Alfa sy Omega, ary ny firaketana ao anatiny dia natao ho tombontsoan’ny vahoakan’Andriamanitra, na dia mandà tsy handray izany tombontsoa izany aza ny vahoakan’Andriamanitra.
The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.
Ny fihetsiketsehan’ilay anjely voalohany dia nomena fe-potoana fito taona, izay tandindon’ny tany efitr’i “fito heny”, mba handraisana ny hafatry Laodikia miaraka amin’ny fahazavan’ny “fito heny”. Ny ozon’ny “fito heny” dia ny ozona amin’ny fandroahana hiala amin’ny vavan’ny Tompo. Tamin’ny 1863, dia naverin’izy ireo ny asa fanorenana indray an’i Jeriko, asa izay nitondra “ozona”. Ny fito taona nanomboka tamin’ny 1856 ka hatramin’ny 1863 dia fanehoana madinika ny fikomian’ny razan’ny Isiraely fahiny tao amin’ny fahotany, izay nitondra taminy ny ozon’ny “fito heny”. Ny Isiraely maoderina dia namerina ny fahotan’ny razany tamin’ny 1863.
The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.
Ny fihetsiky ny anjely fahatelo dia tsy nahazaka ny fitsapana tamin’ilay fahadisoam-panantenana voalohany, tahaka izay nitranga tamin’i Mosesy sy Oza. Tamin’izany dia novonoina teny an-dalambe izy ireo nandritra ny vanim-potoanan’ny “efitra” naharitra telo andro sy tapany. Ankehitriny kosa dia amboarina ho vatana izy ireo amin’ny alalan’ny feon’ny Mpananatra. Ny feon’ny Mpananatra dia ampitaina amin’ny alalan’ny “feo” any an-efitra, ary ankehitriny izy ireo dia atrehin’ny fitsapana, tsy ny fametrahan’andro, fa ny amin’ny “fito heny.” Efa tsy nahazaka ny fitsapana momba ny fametrahan’andro izy ireo.
They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.
Tsy sedraina izy ireo momba ny hoe mino ve izy fa fahamarinana manankery ny “fotoana fito”, satria efa nanome fijoroana izy ireo teo aloha fa manaiky ny “fotoana fito” ho faminaniana manankery. Niaiky izy ireo fa mino ny faminaniana momba ny fanaparitahana dimy amby roa-polo sy roanjato sy arivo taona. Nefa mety tsy ho fantany fa misy fahazavana fizahan-toetra vaovao momba ny “fotoana fito”. Mijoro eo amin’izay nijoroan’ny razany izy ireo tamin’ny taona 1856. Ny fahazavana vaovao dia izao: ny telo andro sy tapany ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia tsy hoe manondro fotsiny ny Revolisiona Frantsay, fa ankehitriny dia zava-misy amin’ny fahamarinana ankehitriny koa.
Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?
Moa va ny fampahafantarana ny tantara miafina momba ireo kotro-baratra fito sy ny fanokafana ny tombo-kase fahafito dia vavolombelona roa manamarika fa ankehitriny dia esorina ny tombo-kasen’ny Fanambaran’i Jesosy Kristy? Raha izany no izy, marina tokoa va fa ny bokin’ny Apokalypsy manontolo dia miresaka ny andro farany? Raha marina izany, dia ny telo andro sy tapany va no maneho ny fotoana fiandrasana ao amin’ny fanoharana ny amin’ireo virijina? Raha izany no izy, dia ny vahaolana hoe “impito” va no tena maneho didy tsy maintsy tanterahin’ireo izay nandray anjara tamin’ilay faminaniana tao Nashville tamin’ny 18 Jolay 2020?
Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?
Oay! Misy fitsapana ho anao! Ireo izay mifoha ka mahatsapa fa ao anatin’ny fotoana fiandrasana izy, moa ve tsy maintsy mibebaka noho ny fahotany sy ny fahotan-drainy amin’ny faran’ny telo andro sy tapany? Tena fahotana tokoa va ny tsy firaharahiana ilay didy mandrara ny hampiasa fotoana ao anatin’ny faminaniana?
For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.
Ho an’ireo izay nandray ny toerana fa ny faminaniana tsy tanteraka tao Nashville dia tamin’ny fomba iray no tanjona nokasain’Andriamanitra, ary izay niezaka nanohana izany filazana izany taorian’izany, dia ampiana fanamarihana iray hafa koa aho, ankoatra ny fahotana amin’ny fampiasana fotoana ao amin’ny faminanian’Andriamanitra. Ny zava-nitranga tamin’ilay faminaniana sandoka tao Nashville dia tsy fanehoana fikomiana tamin’ny didin’i Kristy tamin’ny 1844 fotsiny ihany, fa fihetsika iray koa izay nilaza tamin’ireo ivelan’ny Advantisma fa diso ireo faminaniana hita ao amin’ny Fanahin’ny Faminaniana. Fanaratsiana natao tamin’ny soratra ao amin’ny Fanahin’ny Faminaniana izany. Izy io dia manome porofo ho an’ireo eo amin’izao tontolo izao fa ny soratr’i Ellen White dia manan-danja mitovy amin’ny soratr’i Joseph Smith, na an’i Nostradamus. Ny teny sarobidin’i Ellen White dia nohalotoina tamin’ny teny vetaveta avy amin’ny fikomianay. Tsy fikomiana tamin’i Kristy irery ihany izany, izay Tenin’Andriamanitra, fa tamin’izany fotoana izany koa dia fikomiana tamin’ny Fanahin’ny Faminaniana. Nenjehina i Jaona tany amin’ilay nosy atao hoe Patmo, tsy noho izy nametraka ny heviny maha-olombelona ho ambonin’ny Baiboly sy ny Fanahin’ny Faminaniana, fa noho izy nankatò ireo vavolombelona roa ireo.
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. Revelation 1:9.
Izaho, Jaona, izay rahalahinareo koa sy mpiombona 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 ny filazana an’i Jesosy Kristy. Apokalypsy 1:9.
We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.
Naverintsika ny fahotan-drainantsika, dia Mosesy, tamin’ny fahadisoam-panantenantsika voalohany, ary mila miaiky izany isika. Mila miaiky izany isika, satria efa eo amin’ny 1856 isika ankehitriny. Misy fahazavana vaovao ankehitriny momba ny “impito,” tahaka ny tamin’izany andro izany. Eo amin’ny fifindrana avy amin’i Laodikia ho amin’i Filadelfia isika ankehitriny, tahaka ny nisy ny fihetsiketsehana tany am-piandohana teo amin’ny fifindrana avy amin’i Filadelfia ho amin’i Laodikia tamin’ny 1856. Tamin’ny 1856, ny razantsika dia nampiato ny famoahana ny fitomboan’ny fahalalana momba ny “impito.” Mety tsy ho vitantsika ny hanakana ny famoahana izany fahazavana izany, nefa azo antoka fa azontsika akatona amin’izany fahazavana izany ny varavaran’ny fontsika. Azontsika atao ny mody tsy mahita, tahaka ireo mpanorina Advantista mitandrina ny andro fahafito tany am-boalohany, fa tsy teo tokoa ilay vato, ka mbola hanohy ho tafintohina aminy ihany. Ny olantsika dia izao: tsy manana zato taona mahery isika hanotofana ny lohantsika ao anaty fasika, satria efa manomboka sahady ny fitsarana.
If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.
Raha avelantsika ny Alfa sy Omega hampianatra antsika amin’ilay foto-kevitra fa ny fiafaran’ny zavatra iray dia asehon’ny fiandohan’ny zavatra iray, dia ho hitantsika mora foana fa ny Alfa sy Omega dia maneho fa ny faminaniana momba an’i Nashville dia efa nanehoana tandindona tamin’ny alalan’ny razantsika. Rehefa manaiky izany fahamarinana izany isika, dia hifanehatra amin’ny zava-misy fa hatramin’ny nanambaràna ilay faminaniana, ny ezaka rehetra natao hamokarana karazana lojikan’olombelona hanamarinana ilay faminaniana tsy tanteraka dia tsy inona fa ravin’aviavy ihany. Amin’izay dia ho hitantsika fa Andriamanitra dia tsy niara-nandeha tamintsika fony isika tao amin’ny tanin’ny fahavalo. Tao Izy, saingy tamin’ny heviny ihany hoe nandondona teo am-baravaran’ny fo Izy, nitady fidirana. Raha esorina ilay ravin’aviavin’ny lojikan’olombelona, dia mety ho hitantsika koa fa ny fandavana, na ilay lojikan’olombelona tsy lavorary izay nampiasaintsika hanamarinana ny faminaniana momba an’i Nashville, dia porofo fa nandeha nifanohitra tamin’i Kristy isika.
In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.
Tamin’ny taona 1856, ny Advantisma Filadelfiana dia niova ho Laodikia, ary fantatr’izy ireo izany. Nohamafisin’ny Tompo izany tamin’ny alalan’ny tenin’ilay mpaminanivavy sy ny vadiny. Nitsangana teo am-baravaran’ireo fo Laodikianina ireo Kristy ka nanolotra ny hiditra sy hiara-hisakafo amin’izy ireo. Ny sakafo izay nentiny hohanina tamin’izany fiaraha-misakafo izany dia ny vato fehizoron’ny “fito andro”. Nandà izy ireo.
In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.
Tamin’ny taona 2023, ny fihetsehana farany dia mihoatra avy ao Laodikia mankany Filadelfia ankehitriny, fa ny fiangonana fahavalo dia avy amin’ireo fiangonana fito. Ny Tompo Alfa sy Omega no nanamarina izany tamin’ny alalan’ny teniny momba ny “fahamarinana.” I Kristy izao dia mitsangana eo am-baravaran’ireo taolana maina vao maty, manolotra ny hiditra sy hiara-mihinana aminy; ary ny sakafo iriny hozaraina amin’izy ireo dia ilay sakafo mitovy indrindra izay niezahany nozaraina tamin’ny razany tamin’ny 1856. Tsy ny fototra sy ny rafitry ny foto-pampianaran’ny “fito heny” fotsiny izany, tahaka izay natao ho an’ny razany tamin’ny 1856. Tsia, fa ilay fanafody mangidy amin’ny “fito heny” izany, ary io fanafody io dia mitaky karazam-panetre-tena izay matetika sarotra telomina.
The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.
Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ry zanak’olona, ilazao amin’ny andrianan’i Tyro hoe: Izao no lazain’i Jehovah Tompo: Satria niavonavona ny fonao ka nanao hoe ianao: Andriamanitra aho, mipetraka eo amin’ny sezan’Andriamanitra eo afovoan’ny ranomasina aho; nefa olona ihany ianao, fa tsy Andriamanitra, na dia ataonao tahaka ny fon’Andriamanitra aza ny fonao. Indro, hendry noho Daniela ianao; tsy misy zava-miafina azony afenina aminao. Ezekiela 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Angamba isika izay nandray anjara tamin’ilay faminaniana tao Nashville dia hendry noho i Daniela?
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
Tamin’ny taona voalohany nanjakany dia nahafantatra tamin’ny boky aho, dia Daniela, ny isan’ny taona izay nahatongavan’ny tenin’i Jehovah tamin’i Jeremia mpaminany, fa hahatanteraka fitopolo taona amin’ny fandravana an’i Jerosalema Izy. Ary nitodika tamin’i Jehovah Andriamanitra aho hitady Azy tamin’ny vavaka sy fifonana, niaraka tamin’ny fifadian-kanina sy lamba fisaonana ary lavenona. Ary nivavaka tamin’i Jehovah Andriamanitro aho ka nanao fiaikena hoe: Tompo ô, Andriamanitra lehibe sy mahatahotra, izay mitandrina ny fanekena sy ny famindram-po ho an’izay tia Azy sy ho an’izay mitandrina ny didiny, efa nanota izahay, ka nanao heloka, nanao ratsy ary nikomy aza tamin’ny nialanay tamin’ny lalànao sy ny fitsipikao. Ary tsy nihaino ny mpanomponao mpaminany koa izahay, izay niteny tamin’ny anaranao tamin’ny mpanjakanay sy ny mpanapakay ary ny razanay sy ny vahoaka rehetra tamin’ny tany. Tompo ô, Anao ny fahamarinana, fa anay kosa ny fahafaham-baraka, tahaka izao anio izao: dia amin’ny lehilahin’ny Joda sy amin’ny mponina any Jerosalema ary amin’ny Isiraely rehetra, na izay akaiky na izay lavitra, eran’ny tany rehetra izay nandroahanao azy, noho ny fahadisoany izay nandaniany taminao. Tompo ô, anay ny fahafaham-baraka, dia anay sy ny mpanjakanay sy ny mpanapakay ary ny razanay, satria efa nanota taminao izahay. An’i Jehovah Andriamanitray ny famindram-po sy ny famelan-keloka, na dia nikomy taminy aza izahay; ary tsy nankatò ny feon’i Jehovah Andriamanitray izahay mba handeha araka ny lalàny, izay napetrany teo anoloanay tamin’ny alalan’ny mpanompony mpaminany. Eny, ny Isiraely rehetra efa nandika ny lalànao ka nivily mba tsy hihaino ny feonao; koa naidina taminay ny ozona sy ny fianianana izay voasoratra ao amin’ny lalàn’i Mosesy mpanompon’Andriamanitra, satria efa nanota taminy izahay. Ary nohamafisiny ny teniny izay nolazainy hanohitra anay sy ny mpitsaranay izay nitsara anay, tamin’ny nitondrany loza lehibe tamintsika; fa tsy nisy natao tany ambanin’ny lanitra rehetra tahaka izay natao tamin’i Jerosalema.
As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.
Araka ny voasoratra ao amin’ny lalàn’i Mosesy, dia tonga tamintsika izao loza rehetra izao; nefa tsy nanao fivavahana teo anatrehan’i Jehovah Andriamanitsika isika mba hialantsika amin’ny helotsika sy hahazoantsika fahalalana ny fahamarinanao. Koa izany no niambenan’i Jehovah ny loza ka nahatongavany tamintsika; fa marina Jehovah Andriamanitsika amin’ny asany rehetra izay ataony; satria tsy nankatò ny feony isika. Ary ankehitriny, Tompo ô, Andriamanitsika, izay namoaka ny olonao niala tany amin’ny tany Egypta tamin’ny tanana mahery ka nahazoanao laza, tahaka izao anio izao; efa nanota izahay, efa nanao ratsy izahay. Tompo ô, araka ny fahamarinanao rehetra, mifona aminao aho, aoka hiala amin’ny tanànanao, dia Jerosalema, tendrombohitrao masina, ny fahatezeranao sy ny fahaviniranao; satria ny fahotanay sy ny heloky ny razanay no nahatonga an’i Jerosalema sy ny olonao ho fanaratsiana eo imason’izay rehetra manodidina anay. Koa ankehitriny, ry Andriamanitray ô, henoy ny fivavahan’ny mpanomponao sy ny fifonany, ary ampamirapirato ny tavanao amin’ny fitoeranao masina izay lao, noho ny amin’ny Tompo. Ry Andriamanitro ô, atongilano ny sofinao ka mihainoa; sokafy ny masonao ka jereo ny faharavanay sy ny tanàna izay antsoina amin’ny anaranao; fa tsy noho ny fahamarinanay no anolorantsika ny fifonanay eo anatrehanao, fa noho ny haben’ny famindram-ponao. Tompo ô, henoy; Tompo ô, mamelà; Tompo ô, mihainoa ka manaova; aza ela, noho ny amin’ny tenanao ihany, ry Andriamanitro ô; fa ny tanànanao sy ny olonao dia antsoina amin’ny anaranao. Ary raha mbola niteny sy nivavaka ary niaiky ny fahotako sy ny fahotan’ny oloko Isiraely aho, sady nanolotra ny fifonako teo anatrehan’i Jehovah Andriamanitro noho ny tendrombohitra masin’Andriamanitro, eny, raha mbola niteny teo am-pivavahana aho, dia i Gabriela ilay lehilahy izay hitako tao amin’ny fahitana tany am-piandohana, nirahina hanidina faingana, ka nanendry ahy tamin’ny fotoana fanatitra hariva. Ary nanazava tamiko izy sady niteny tamiko ka nanao hoe: Ry Daniela ô, ankehitriny dia nivoaka aho hampahafantatra anao ny fahaizana sy ny fahazavan-tsaina. Daniela 9:2–22.