When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.
Rehefa niditra tamin’ny fanekena tamin’ny Isiraely fahiny ny Tompo, dia nanome takelaka roa Izy ho fototra sy famantarana ny fifandraisan’ny fanekena. Ireo takelaka roa ireo koa dia nanondro ny andraikitry ny Isiraely fahiny haneho amin’izao tontolo izao ny fijoroana ho vavolombelona velona momba ireo takelaka roa ireo. Rehefa niditra tamin’ny fanekena tamin’ny Isiraely ankehitriny ny Tompo, dia nanome takelaka roa Izy ho fototra sy famantarana ny fifandraisan’ny fanekena. Ireo takelaka roa ireo koa dia nanondro ny andraikitr’izy ireo haneho amin’izao tontolo izao ny fijoroana ho vavolombelona velona momba ireo takelaka efatra manontolo.
The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.
Ny takela-bato roa dia nomena an’i Israely ara-bakiteny tamin’ny andro fahiny, fotoana fohy taorian’ny namonjen’Andriamanitra azy ireo hiala tamin’ny fanandevozana ara-bakiteny tao amin’ny fatoran’i Egypta, sy nitondrany azy ireo namakivaky ny fahadisoam-panantenana tamin’ny fiampitana ny Ranomasina Mena. Ny fe-potoana izay naha tao anatin’ny fanandevozana an’i Israely ara-bakiteny tamin’ny andro fahiny dia voafaritra mazava tao amin’ny faminaniana ho efa-jato sy telopolo taona; ary raha mbola tao anatin’izany fanandevozana izany i Israely ara-bakiteny tamin’ny andro fahiny, dia nanadino, ka nitsahatra tsy nitandrina, ny Sabata andro fahafito.
The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.
Ny takela-bato roa dia nomena ny Isiraely ara-panahy maoderina avy hatrany taorian’ny namonjen’Andriamanitra azy hiala tamin’ny fanandevozana ara-panahy teo ambanin’ny fatoran’ny Katolika, sy nitondrany azy handalo tamin’ilay fahadisoam-panantenana lehibe tamin’ny 1844. Ny fotoana naharetan’ny Isiraely ara-panahy maoderina tao amin’ny fanandevozana dia efa voafaritra mazava tao amin’ny faminaniana ho arivo sy roan-jato ary enim-polo taona, ary raha mbola tao amin’ny fanandevozana izy, dia nanadino ny Isiraely ara-panahy maoderina, sady nitsahatra tsy nitandrina, ny Sabata andro fahafito.
In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.
Tamin’io tantara io indrindra, fony Andriamanitra nanome an’i Mosesy ny vato fisaka roa mba hoentiny ho any amin’ny Isiraely fahiny, dia i Arona rahalahiny kosa no nanao sarin’omby kely volamena. Ny vato fisaka roan’ny Didy Folo dia manambara fa Andriamanitra dia Andriamanitra saro-piaro, ary ny fialonany dia miseho indrindra manohitra ny fanompoan-tsampy; ary raha nidina avy tany an-tendrombohitra Mosesy, dia ny Isiraely fahiny no nandihy mitanjaka nanodidina ilay sary volamena izay nataon’ilay iray izay efa nofidina ho mpitondratenin’Andriamanitra.
And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.
Ary Moses nilaza tamin’i Arona ny teny rehetra izay nolazain’i Jehovah taminy, dia Ilay naniraka azy, sy ny famantarana rehetra izay nandidiany azy. Ary Moses sy Arona dia nandeha ka namory ny loholon’ny Zanak’Isiraely rehetra; ary Arona nilaza ny teny rehetra izay nolazain’i Jehovah tamin’i Moses, sady nanao ny famantarana teo imason’ny olona. Eksodosy 4:28–30.
The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.
Ny rahalahin’ilay mpaminany izay nitarika ny Isiraely fahiny nandritra ny tantaran’ny fanekena tamin’ny fotoana nanomezana ireo vato fisaka roa amin’ny fanekena dia izy no mpitarika tamin’ny fikomiana momba ny sarin’ny fahasarotam-piaro. Ny vadin’ilay mpaminanivavy izay nitarika ny Isiraely maoderina nandritra ny tantaran’ny fanekena tamin’ny fotoana nanomezana ireo vato fisaka roa amin’ny fanekena dia izy no mpitarika tamin’ny fikomiana tamin’ny 1863, ary ny 1863 no manamarika ny taranaka voalohan’ny Advantisma ho aseho ho sarin’ny fahasarotam-piaro napetraka teo amin’ny fidirana amin’ny vavahadin’ny alitara.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Dia nanao tamiko hoe: Ry zanak’olona, asandrato ankehitriny ny masonao ho any amin’ny avaratra. Dia nasandratro ho any amin’ny avaratra ny masoko, ary indro, teo avaratra, teo am-bavahadin’ny alitara, no nisy io sarin’ny fahasaro-piaro io teo amin’ny fidirana. Ezekiela 8:5.
The “altar” is a symbol of Christ.
Ny “alitara” dia tandindon’i Kristy.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Isika dia tandindonin-doza hampifangaro ny masina sy ny mahazatra. Ny afo masina avy amin’Andriamanitra no tokony hampiasaina amin’ny ezaka ataontsika. Kristy no alitara marina; ny Fanahy Masina no afo marina. Izany no aingam-panahintsika. Raha tsy ny Fanahy Masina ihany no mitarika sy manoro lalana ny olona, dia tsy mpanolo-tsaina azo antoka izy. Raha miala amin’Andriamanitra sy amin’ireo nofidiny isika mba hanontany amin’ny alitara vahiny, dia hovaliana araka ny asantsika.” Selected Messages, boky 3, 300.
The “gate” is the church.
Ny “vavahady” dia ny fiangonana.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Ho an’ny fanahy manetry tena sy mino, ny tranon’Andriamanitra etỳ an-tany dia vavahadin’ny lanitra. Ny hiran’ny fiderana, ny vavaka, ny teny lazain’ny solontenan’i Kristy, dia fitaovana voatendrin’Andriamanitra hanomanana vahoaka iray ho amin’ny fiangonana any ambony, ho amin’izany fanompoam-pivavahana ambony kokoa izany, izay tsy ahazoan’izay zavatra mandoto miditra.” Testimonies, boky faha-5, 491.
In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.
Tamin’ny taona 1863, ny Advantisma Laodiseana dia tonga fiangonana voasoratra ara-dalàna, ka nitsahatra tsy ho hetsika intsony. Tamin’izay fotoana izay no “nidirany” tao amin’ny tantaran’ny fiangonana. Tamin’ny taona 1863, ny fiangonan’i Kristy dia niditra tao amin’ny firaisana ara-dalàna tamin’ny governemantan’i Etazonia. Tamin’io taona io ihany koa dia nampiditra tabilao sandoka izy ireo mba hanolo ny tabilao masina roa an’i Habakoka. Raha vantany vao voaomana ny tabilao faharoa, araka ny tantara ara-paminaniana, ireo izay nasehon’i Arona ho tandindona dia nanomana sary sandoka.
The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.
Ny Didy faharoa no fampitandremana voafaritra indrindra manohitra ny fanompoan-tsampy sy ny fiankohofana amin’ny sarin-javatra. Ao ihany koa no anehoan’Andriamanitra ny toetrany ho Andriamanitra saro-piaro. Ao ihany koa no ametrahany ny foto-kevitra fa tahiriziny ho amin’ny taranaka fahatelo sy fahefatra ny fitsarany amin’ny ratsy fanahy. Ny Didy folo dia dika mitovy amin’ny toetran’i Kristy.
“For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.
Noho ny fandavan’izy ireo an’i Kristy, sy ny vokatra izay nanaraka izany, dia izy ireo no tompon’andraikitra. Ny fahotan’ny firenena iray sy ny faharavany dia vokatry ny mpitondra ara-pivavahana.
“In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.
“Tsy ireo fitaomana mitovy ihany va no miasa amin’izao androntsika izao? Moa tsy maro amin’ireo mpiasa amin’ny tanim-boaloboky ny Tompo no manaraka ny dian’ireo mpitarika jiosy? Moa tsy ny mpampianatra ara-pivavahana va no mampivily ny olona hiala amin’ny fitakiana mazavan’ny tenin’Andriamanitra? Raha tokony hampianatra azy ireo hankatò ny lalàn’Andriamanitra, moa tsy mampianatra azy ireo handika izany va izy? Avy eny amin’ny maro amin’ny polipitra ao amin’ny fiangonana no ampianarina ny vahoaka fa tsy mamatotra azy ny lalàn’Andriamanitra. Asandratra ny lovantsofin’olombelona sy ny didy ary ny fomba amam-panao. Kolokoloina ny avonavona sy ny fiononan-tena noho ny fanomezan’Andriamanitra, raha tsy raharahiana kosa ny fitakian’Andriamanitra.”
“In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.
“Rehefa manilika ny lalàn’Andriamanitra ny olona, dia tsy fantany izay ataony. Ny lalàn’Andriamanitra dia fanehoana an-tsoratra ny toetrany. Ao anatiny no voarakitra ny foto-kevitry ny fanjakany. Izay mandà tsy hanaiky ireo foto-kevitra ireo dia mametraka ny tenany ivelan’ny lalan-kizorana izay andehanan’ny fitahian’Andriamanitra.” Christ’s Object Lessons, 305.
The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.
Ny toetran’i Kristy dia Endriny, ary anisany ny maha-Andriamanitra saro-piaro Azy. Niseho tao amin’i Kristy ny fialonan’Andriamanitra rehefa nanadio ny tempoly indroa Izy. Tamin’ny fanadiovana voalohany ny tempoly, dia notarihina hahatsiaro fa ny Soratra Masina dia manondro ny fialonan’Andriamanitra ireo mpianatra izay nahita izany asa izany.
And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.
Ary antomotra ny Paska-n’ny Jiosy, dia niakatra ho any Jerosalema Jesosy; ary hitany tao amin’ny tempoly ireo izay nivarotra omby sy ondry ary voromailala, sy ireo mpanakalo vola nipetraka teo. Ary rehefa nanao karavasy tamin’ny tady madinika Izy, dia nandroaka azy rehetra hiala tao amin’ny tempoly, mbamin’ny ondry sy ny omby koa; ary naidiny ny volan’ireo mpanakalo vola, sady nazerany ny latabatra; ary hoy Izy tamin’ireo izay nivarotra voromailala: Esory eto ireto zavatra ireto; aza atao tranon-barotra ny tranon’ny Raiko. Ary tsaroan’ny mpianany fa voasoratra hoe: Ny hafanam-po ny amin’ny tranonao no nandevona Ahy. Jaona 2:13–17.
In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.
Ao amin’ny Soratra Masina, na amin’ny teny hebreo na amin’ny teny grika, ny teny hoe “mafana fo” dia io ihany koa no teny hoe “saro-piaro.” Teny iray ihany izy ireo. Rehefa nanadio ny tempoly Kristy, dia naneho ny fialonan’Andriamanitra Izy, izay toetran’ny toetran’Andriamanitra voafaritra ao amin’ny didy faharoa, ary miseho indrindra manohitra ny fanompoan-tsampy izany. Rehefa nidina avy tany an-tendrombohitra i Mosesy niaraka tamin’ny takelaka roa, ka nahalala izay nataon’i Arona sy izay nataon’ny vahoaka, dia novakiny ireo takelaka roa. Ireo takelaka roa no tena sarin’ny fialonana, satria fanehoana hita maso izay nanondro an’Andriamanitra ho Andriamanitra saro-piaro izy ireo. Rehefa novakin’i Mosesy ireo takelaka roa, dia nasehony mihitsy ilay fialonana izay voafaritra ao amin’ny didy faharoa.
And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.
Dia i Moses ka nitod, ka nanaog gikan sa bukid, ug ang duruha ka papan sa pagpamatuod diha sa iyang kamot: ang mga papan sinulatan sa duruha nila ka kilid; sa usa ka kilid ug sa pikas ka kilid sila sinulatan. Ug ang mga papan mao ang binuhat sa Dios, ug ang sinulat mao ang sinulat sa Dios, kinulit ibabaw sa mga papan. Ug sa pagkadungog ni Josue sa kaguliyang sa katawohan samtang naninggit sila, siya miingon kang Moises, Adunay kasaba sa gubat sa campo. Ug siya miingon, Dili kini mao ang tingog sa mga naninggit tungod sa pagdaug, ni mao kini ang tingog sa mga naninggit tungod sa pagkapildi: kondili ang tingog sa mga nagaawit mao ang akong nadungog. Ug nahitabo, sa diha nga siya nakaduol na sa campo, nga nakita niya ang nating vaca ug ang mga pagsayaw: ug misilaob ang kasuko ni Moises, ug iyang gilabay ang mga papan gikan sa iyang mga kamot, ug gidugmok kini sa tiilan sa bukid. Exodo 32:15–19.
The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”
Ny takelaka roa dia ny vavolombelon’ny toetran’Andriamanitra. Ny toetran’Andriamanitra no endrika izay tokony hovolavolaina ao amin’ny olona amin’ny alalan’ny fahamarinan’i Kristy. Ny takelaka roa no tena endriky ny fialonana, ary Arona dia namokatra endrika sandoka momba ny fialonana tamin’io fotoana io indrindra izay nanolorana ny tena endriky ny fialonana tamin’ny Isiraely fahiny. Ireo izay manana an’i Kristy voaorina ao anatiny dia manana ny endriny sy ny akanjon’ny fahamarinany, kanefa ireo mpankalaza niaraka tamin’i Arona dia nandihy tsy mitafy, fa Laodiseana izy. Ny Laodiseana dia “ory, sy mahantra fadiranovana, sy mahantra, sy jamba, ary mitanjaka.”
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.
Ary non hitan’i Mosesy fa nitanjaka ny olona; (fa Arona no nampitanjaka azy ho amin’ny fahamenarany eo anatrehan’ny fahavalony). Eksodosy 32:25.
In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.
Tamin’ny taona 1856, fito taona talohan’ny namoahana ilay tabilao sandoka, dia samy nanondro i James sy Ellen White fa efa nifindra tao amin’ny toe-panahin’i Laodikia ilay hetsika. Tamin’ny 1863, ny Advantisma dia “nitanjaka” ara-panahy tahaka ny nitanjahan’ny Isiraely fahiny ara-bakiteny, raha nandihy nanodidina ilay sarin’ny fahasaro-piaro sandoka izy ireo. Ilay sandoka izay nataon’i Arona dia sampy vita tamin’ny volamena, nefa sarin-janak’omby, izay bibidia izany. Saryn’ilay bibidia izy, ary koa sary ho an’ilay bibidia. Ilay zanak’omby volamena dia saryn’ilay bibidia, nefa natokana koa ho an’ireo andriamanitra izay nolazain’i Arona tamin’ny tsy fahamarinana fa izy ireo no nanafaka ny Isiraely tamin’ny fanandevozana tany Egypta.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.
Ary noraisiny teo an-tànan’izy ireo izany, ka novolavolainy tamin’ny fitaovana fanaovana sokitra, rehefa avy nataony zanak’omby anidina; ary hoy izy ireo: Ireo no andriamanitrao, ry Isiraely ô, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary rehefa hitan’i Arona izany, dia nanorina alitara teo anoloany izy; ary Arona nanao filazana ka nanao hoe: Rahampitso dia fety ho an’i Jehovah. Dia nifoha maraina koa izy ireo nony ampitso, ka nanatitra fanatitra dorana sy nitondra fanati-pihavanana; ary nipetraka ny olona mba hihinana sy hisotro, dia nitsangana hilalao. Eksodosy 32:4–6.
The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).
Ny zanak’omby volamena dia sarin’ny bibidia, nefa natokana ho an’ireo andriamani-diso izy, ka noho izany dia sary (fanatitra) ho an’ilay bibidia koa. Volamena no nanaovana ilay sary, izay tandindon’i Babylona, ary zanak’omby izy, izay endrika fanatitra ambony indrindra tao amin’ny asa fanompoana tao amin’ny fitoerana masina. Natokana ho an’ireo andriamanitry Egypta izy. I Babylona Zava-miafina (fa ny fijoroana vavolombelona ara-paminaniana rehetra dia manondro ny faran’izao tontolo izao) dia misy vehivavy mitaingina bibidia. Ilay bibidia izay itondran’ilay vehivavy dia ny Firenena Mikambana (mpanjaka folo), ary tandindon’ny dragona, ny tsy finoana an’Andriamanitra ary i Egypta. Ilay vehivavy kosa dia sandoka manahaka ny fiangonan’Andriamanitra marina. Ilay zanak’omby volamena izay natokan’i Arona ho an’ireo andriamanitry Egypta dia tandindon’ilay vehivavy janga lehibe ao amin’ny Apokalypsy fahafito ambin’ny folo, izay Babylona (volamena), mitaingina bibidia (Egypta) sy fiangonana sandoka (zanak’omby).
At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.
Tamin’izany fotoana izany ihany koa dia nanorina alitara i Arona, izay, araka ny efa nofaritana teo, dia maneho an’i Kristy, Ilay alitara marina. Avy eo izy dia nanorina rafitra sandoka amin’ny fanompoam-pivavahana, satria nanambara fety ho an’i Jehovah izy tamin’ny ampitso. Ny zanak’omby volamena nataon’i Arona dia sary “an’ny” sy “ho an’ny” bibidia, ary naorina “teo anoloan’ny” Kristy sandoka izany, ary nisy andro natokana hankalazana ny rafitra sandoka fanompoam-pivavahany.
The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.
I Etazonia no hery manangana sary ho an’ilay bibidia, ary avy eo manery izao tontolo izao hanaraka ny ohatra asehony. Manana fahefana i Etazonia hanery io rafitra fivavahana io hihatra amin’izao tontolo izao, ary manao izany eo imason’ilay bibidia, “eo anoloany.”
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.
Ary hitako fa, indro, nisy bibidia hafa niakatra avy tamin’ny tany; ary nanan-tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary ampihariny eo anatrehany ny fahefana rehetra ananan’ilay bibidia voalohany, ka ataony miankohoka amin’ilay bibidia voalohany, izay sitrana tamin’ny feriny mahafaty, ny tany sy izay monina eo aminy. Apokalypsy 13:11, 12.
The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.
Ilay lehilahin’ny ota, izay ny papa, no bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy toko faha‑telo ambin’ny folo. Rehefa miteny tahaka ny dragona i Etazonia, amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia amin’izay izy no manomboka manery izao tontolo izao hanangana sary ho an’ilay bibidia “eo anoloany”. Ilay bibidia eo anoloan’i Etazonia (ilay bibidia avy amin’ny tany) dia ny papa (ilay bibidia avy amin’ny ranomasina). Ny papa dia Kristy sandoka, ary Arona dia nanangana ny sariny volamena teo anoloan’ny Kristy sandoka, satria Kristy no alitara marina. Avy eo Arona dia nanorina rafitra sandokan’ny fanompoam-pivavahana araka izay asehon’ny fanambarana ny andro firavoravoana izay hatao amin’ny ampitso. I Etazonia koa dia manery rafitra sandokan’ny fanompoam-pivavahana, ary izany koa dia mifandray amin’ny andro sandokan’ny fanompoam-pivavahana.
When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.
Rehefa nidina avy teo an-tendrombohitra i Mosesy, dia teo anelanelan’ny endrika marina sy ny endrika sandoka amin’ny fahasarotam-piaro no nisy ny fifanolanana—dia ny endrik’i Kristy na ny endrik’i Satana. Ny hosoka dia nahitana Kristy sandoka (ny alitara), fanandramana sandoka (Laodiseana), ary andro fiankohofana sandoka (“rahampitso dia fetin’i Jehovah”). Ny fikomian’ny zanak’omby volamena dia maneho ny fikomian’ilay lalàn’ny Alahady ho avy tsy ho ela, nefa izy koa dia maneho ny fikomian’ny Advantisma Laodiseana tamin’ny 1863.
In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.
Tamin’ny taona 1863 dia nisy latabatra sandoka nampidirina mba hanafenana ireo firavaka ao amin’ny nofin’i Miller araka izay naseho teo amin’ny latabatra roa an’i Habakoka. Ireo latabatra roa ireo dia efa nanehoana mialoha tamin’ny alalan’ny latabatra roa noraisin’i Mosesy teny an-tendrombohitra. Tamin’ny taona 1863 dia nisy fifandraisana ara-dalàna natao tamin’ny governemantan’i Etazonia, ka dia nofaranana tamin’izany ny hetsika Millerita ary voasoratra ara-dalàna ny hetsika Laodikeana ho fiangonana Advantista Mitandrina ny Andro Fahafito. Izany fifandraisana izany dia nasehon’ny sarin’ny bibidia nataon’i Arona, izay faritana ara-paminaniana ho fitambaran’ny Fiangonana sy ny Fanjakana, ka noho izany dia naneho mialoha ny nananganan’ny Millerita fifandraisana Fiangonana-Fanjakana tamin’ny taona 1863, ary koa naneho mialoha an’i Etazonia amin’ilay lalàna alahady ho avy tsy ho ela.
Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.
Ny adalan’i Arona izay nandihy tamin’ny fitanjahana, maneho ny fanandramana sandoka an’i Laodikia, dia tahaka indrindra ny nahatongavan’ny hetsika Millerita tamin’ny taona 1856. Ny fanandramana ara-panahy asehon’ireo adalan’i Arona nandihy dia nampifanohitra tamin’ny fanandraman’i Mosesy, izay naneho ny fialonan’ny toetran’Andriamanitra manoloana ny fanompoan-tsampy. Ny “dihy” ao amin’ny faminaniana dia tandindon’ny fitaka, ary ireo adalan’i Arona nandihy dia naneho koa ny fitaka entin’i Etazonia rehefa tereny izao tontolo izao “handihy” araka ny antokon-kiran’i Nebokadnezara, raha mihira ny hirany kosa ilay vehivavy janga avy any Tyro.
In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.
Tamin’ny taona 1863, ny hetsika Millerita Laodiseana dia niova ho fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana voasoratra ara-dalàna. Araka ny efa voafaritra tao amin’ireo lahatsoratra teo aloha, tamin’ny 1863 dia naorina indray i Jeriko, satria i Jeriko dia tandindon’ny haren’i Laodisea sady misolo hosoka ny tanànan’i Jerosalema. Tamin’ny 1863, ny fampidirana tabilao ara-paminaniana sandoka dia naneho famerenana ny tantaran’i Arona sy ny zanak’omby volamena ary ireo adala nandihy. Ny tantaran’ny fanafahana teo amin’ny Ranomasina Mena dia nampiasain-dRahavavy White imbetsaka mba hanehoana ny tantaran’ny Advantisma voalohany, ary io fampiharana io dia mifanaraka tanteraka amin’ny tantaran’i Mosesy sy Arona ao amin’ny fifanolanana momba ny sarin’ny fahasaro-piaro.
In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.
Tamin’ny taona 1863, ny taranaka voalohan’ny Adventisma Laodiseana dia nanomboka tamin’ny nametrahana sarin’ny fialonana teo am-bavahady (fiangonana), izay teo anoloan’ny alitara (Kristy). Avy eo dia “niditra” tao anatin’ny tantara mitombo hatrany amin’ny fahavetavetana io taranaka voalohany io.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Dia hoy Izy tamiko hoe: Ry zanak’olona, asandrato ankehitriny ny masonao mianavaratra. Dia nasandratro mianavaratra ny masoko, ka, indro, teo avaratra, teo am-bavahadin’ny alitara, teo amin’ny fidirana, no nisy io sarin’ny fahasarotam-piaro io. Ezekiela 8:5.
We will continue these considerations in the next article.
Hohazavainay ao amin’ny lahatsoratra manaraka ireo fandinihana ireo.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Inona no toetrantsika amin’izao andro mahatahotra sy manetriketrika izao? Indrisy, fahamboniana manao ahoana no manjaka ao amin’ny fiangonana, fihatsarambelatsihy manao ahoana, fitaka manao ahoana, fitiavana fitafiana, fahamaivanan-toetra, sy fialamboly, faniriana ny ho ambony indrindra! Ireo ota rehetra ireo no nandrakotra ny saina, ka tsy voavaka ny zavatra mandrakizay. Moa tsy handinika ny Soratra Masina va isika, mba hahafantarantsika izay toerana misy antsika eo amin’ny tantaran’izao tontolo izao? Moa tsy tokony hahay sy hahafantatra va isika ny amin’ny asa tanterahina ho antsika amin’izao fotoana izao, sy ny toerana tokony horaisintsika amin’ny maha-mpanota antsika, raha mbola mandroso izao asa fampihavanana izao? Raha mbola manana fiheverana ny famonjena ny fanahintsika isika, dia tsy maintsy manao fiovana hentitra sy mazava. Tsy maintsy mitady ny Tompo amin’ny fibebahana marina isika; tsy maintsy miaiky ny fahotantsika amin’ny fanenenam-panahy lalina, mba hovonoina tsy ho eo ireo.”
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Tsy mahazo mitoetra intsony eo amin’ilay tany voageja isika. Mihamanakaiky haingana ny fiafaran’ny fotoam-pahasoavantsika. Aoka ny fanahy rehetra hanontany hoe: Ahoana no ijoroako eo anatrehan’Andriamanitra? Tsy fantatsika hoe rahoviana no holazain’i Kristy amin’ny molony ny anarantsika, ka hofaranana ny fanapahan-kevitra momba ny raharahantsika. Inona, eny, inona re no ho didy hivoaka amin’izany? Ho isaina miaraka amin’ny marina va isika, sa ho voaisa ao amin’ny ratsy fanahy?”
“Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.
“Aoka ny fiangonana hitsangana ka hibebaka amin’Andriamanitra noho ny fivadihany. Aoka ny mpiambina hifoha ka hampaneno ny trompetra amin’ny feo mazava sy voafaritra. Fampitandremana mazava no tsy maintsy torintsika. Andriamanitra no mandidy ny mpanompony hoe: ‘Miantsoa mafy, aza miantra; asandrato toy ny trompetra ny feonao, ka ambarao amin’ny oloko ny fahadisoany, ary amin’ny taranak’i Jakoba ny fahotany’ (Isaiah 58:1). Tsy maintsy voasarika ny sain’ny vahoaka; raha tsy tanteraka izany, dia zava-poana ny ezaka rehetra; na dia misy anjely avy any an-danitra aza midina ka miteny aminy, dia tsy hahasoa azy mihoatra noho ny hoe miteny amin’ny sofin’ny fahafatesana mangatsiaka izy.”
“The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.
“Tokony hifoha ka hiasa ny fiangonana. Tsy ho avy velively ny Fanahin’Andriamanitra raha tsy manomana ny lalana izy. Tokony hisy fandinihana lalina sy mafy ny fo. Tokony hisy vavaka iraisana sy maharitra, ary amin’ny alalan’ny finoana dia fitakiana ny teny fikasan’Andriamanitra. Tokony hisy, tsy fitafiana lamba fisaonana ny tena, tahaka ny tamin’ny andro fahiny, fa fanetren-tena lalina ao amin’ny fanahy. Tsy manana na dia antony voalohany akory aza isika hidera tena na hanandra-tena. Tokony hanetry tena eo ambanin’ny tànana mahery an’Andriamanitra isika. Hiseho Izy hampionona sy hitahy ireo izay tena mitady Azy.” Selected Messages, boky 1, 125, 126.