The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
Ny fanjakana avaratra sy atsimo dia naely noho ny fahatezeran’Andriamanitra nandritra ny roa arivo sy diman-jato sy roapolo taona, ho fahatanterahan’ny fanekena voahitsakitsaka ao amin’ny Levitikosy dimy amby roapolo sy enina amby roapolo. Ny enina amby efapolo taona teo anelanelan’ny fiafaran’ny fahatezerana voalohany sy farany dia naneho ny fanangonana ireo fanjakana roa ireo ho fanjakana iray, dia ny Isiraely ara-panahy maoderina, tamin’ny taona 1844. Ny fanangonana ireo firenena roa ireo dia nasehon’ireo hazo roa natambatr’i Ezekiela ho iray sy ireo hazo roa nangonin’ilay mpitondratena tao Zarefata ao amin’ny tantaran’i Elia. Tamin’ny 22 Oktobra 1844 dia nifarana ny tantara ara-paminaniana momba ny fanjakana avaratra sy atsimo, ary tamin’izany no namerenany ny tantaran’ny fiandohan’ireo fanjakana roa ireo.
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
I Jeroboama dia nametraka rafitra sandoka momba ny fanompoam-pivavahana tao amin’ny fanjakana avaratra mba hisorohana ny vahoakany tsy handeha ho any Joda ka hanompo an’Andriamanitra ao amin’ny fitoerana masina any Jerosalema.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ary hoy Jeroboama anakampo tao am-pony hoe: Ankehitriny dia hiverina amin’ny taranak’i Davida ny fanjakana. Raha miakatra ity firenena ity hanao fanatitra ao an-tranon’i Jehovah any Jerosalema, dia hiverina indray ho amin’ny tompony, dia amin’i Rehoboama, mpanjakan’ny Joda, ny fon’ity firenena ity; ary izaho hovonoiny, dia hiverina any amin’i Rehoboama, mpanjakan’ny Joda, izy. Koa rehefa nisaina tamin’olona ny mpanjaka, dia nanao zanak’omby volamena roa ka hoy izy tamin’ireo: Be loatra aminareo ny miakatra any Jerosalema; indreo andriamanitrao, ry Isiraely, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary ny anankiray napetrany tao Betela, ary ny anankiray kosa nataony tao Dana. Ary izany zavatra izany dia tonga fahotana; fa ny olona nandeha hivavaka teo anoloan’ny anankiray hatrany Dana. Ary nanao trano ho an’ny fitoerana avo izy, ary nanendry mpisorona avy tamin’ny sarambabem-bahoaka, izay tsy avy tamin’ny zanak’i Levy. Ary Jeroboama nanendry andro firavoravoana tamin’ny volana fahavalo, tamin’ny andro fahadimy ambin’ny folo amin’ny volana, tahaka ny andro firavoravoana any Joda; ary izy nanatitra teo ambonin’ny alitara. Toy izany no nataony tany Betela, ka nanaterany fanatitra ho an’ny zanak’omby izay nataony; ary napetrany tao Betela ny mpisoron’ny fitoerana avo izay nataony. Ary izy nanatitra teo ambonin’ny alitara izay nataony tao Betela tamin’ny andro fahadimy ambin’ny folo amin’ny volana fahavalo, dia tamin’ny volana izay noforoniny avy tamin’ny fony ihany; ary nanendry andro firavoravoana ho an’ny zanak’Isiraely izy; ary nanatitra teo ambonin’ny alitara izy ka nandoro ditin-kazo manitra. 1 Mpanjaka 12:26–33.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
Ny rafitra fanompoam-pivavahana napetrany dia tandindon’ny Katôlisima (fivavahan-jentilisa), fa tahaka ny tamin’ny fikomian’i Arona dia nanangana sarin’ilay bibidia izy, sady sarin’ilay bibidia koa. Volamena no nanaovana ireo sarin-janak’omby roa, izay tandindon’i Babylona. Natokana ho an’ireo andriamanitry Egypta ireo sary ireo, izay nofaritany tahaka ny namaritan’i Arona azy koa, hoe: “ireo andriamanitra izay nampiakatra anareo hiala avy tany amin’ny tany Egypta.” Nanorina alitara roa tao amin’ny tanàna roa izy, izay rehefa dinihina miaraka dia maneho ny fitambaran’ny fiangonana (Betela) sy ny fanjakana (Dana). Sandoka naka tahaka ny alitara marina ireo alitara ireo, dia i Kristy, tahaka ny iatrehan’ny Katôlisima ny tenany ho solontenan’i Kristy eto an-tany. Nanangana fisoronana voahozongozona izy, tahaka ny fisoronana ao amin’ny Katôlisima. Nifidy andro iray hanaovany ny fanompoam-pivavahany izy, izay natao manokana ho hafa amin’ny andron’ireo firavoravoana marina rehetra natsangan’Andriamanitra, ka izany no maneho ny fifanandrinana momba ny andro marina sy ny andro sandoka amin’ny fanompoam-pivavahana.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
Tamin’ny fanokanana ny rafitra fivavahana sandoka nataony, dia nandefa mpaminany avy tany Joda Andriamanitra mba hananatra ny rafitra fivavahana hosoka namboariny.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.
Ary, indro, nisy lehilahin’Andriamanitra avy tany Joda ho any Betela araka ny tenin’i Jehovah; ary Jeroboama nitsangana teo anilan’ny alitara handoro ditin-kazo manitra. Ary niantso mafy hanohitra ny alitara izy araka ny tenin’i Jehovah ka nanao hoe: Ry alitara ô, alitara ô, izao no lazain’i Jehovah: Indro, hisy zaza ho teraka ao amin’ny taranak’i Davida, Josia no anarany; ary eo amboninao no hanaterany ny mpisoron’ny fitoerana avo izay mandoro ditin-kazo manitra eo amboninao, ary taolan’olona no hodorana eo amboninao. Ary nanome famantarana tamin’izany andro izany izy ka nanao hoe: Izao no famantarana izay nolazain’i Jehovah: Indro, hitresaka ny alitara, ary ny lavenona izay eo amboniny dia hiraraka hivoaka. 1 Mpanjaka 13:1–3.
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
Ilay mpaminany avy any Joda dia nanambara faminaniana in-telo izay nanondro ny fahaterahan’i Josia mpanjaka amin’ny andro ho avy. Naminany izy fa hovonoin’i Josia ireo mpisorona ratsy fanahy izay nanompo teo amin’ilay alitara sandoka, ary koa fa handoro taolan’olona teo ambonin’izany alitara izany indrindra i Josia. Ary nanome famantarana ho an’i Jeroboama koa izy, nanambara fa hovakiana hihantona ilay alitaran’i Jeroboama ary hiparitaka ny lavenona. Izany rehetra izany dia tanteraka araka ny Tenin’i Jehovah; nefa rehefa ren’i Jeroboama ny fanambaran’ilay mpaminany dia tezitra izy ka nitady ny handray fepetra hamely ilay mpaminany, kanefa Andriamanitra no nifehy ny zava-drehetra.
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.
Ary izao no niseho: raha ren’i Jeroboama mpanjaka ny tenin’ilay olon’Andriamanitra, izay niantso mafy nanohitra ny alitara tao Betela, dia naninjitra ny tanany avy teo amin’ny alitara izy ka nanao hoe: Sambory izy. Ary ny tanany, izay naninjiny hanohitra azy, dia nalazo, ka tsy azony nakarina hiverina ho eo aminy intsony. Ary triatra koa ny alitara, ka nirotsaka ny lavenona teo amin’ny alitara, araka ny famantarana izay nomen’ilay olon’Andriamanitra tamin’ny tenin’i Jehovah. 1 Mpanjaka 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Dia tanteraka niaraka tamin’izay ilay famantarana, ary nalemy ny tanan’i Jeroboama.
And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.
Dia namaly ka nanao tamin’ilay lehilahin’Andriamanitra hoe: Mihanta ankehitriny eo anatrehan’i Jehovah Andriamanitrao, ka mivavaha ho ahy mba haverina ho ahy indray ny tanako. Dia nifona tamin’i Jehovah ilay lehilahin’Andriamanitra, ka naverina taminy indray ny tanan’ny mpanjaka, ary tonga tahaka ny teo aloha izy. Ary hoy ny mpanjaka tamin’ilay lehilahin’Andriamanitra: Andeha hiaraka amiko hody, ka hamelombelona tena ianao, ary homeko valim-pitia. Fa hoy ilay lehilahin’Andriamanitra tamin’ny mpanjaka: Na dia homenao ahy aza ny antsasaky ny tranonao, dia tsy hiaraka aminao aho, sady tsy hihinana mofo na hisotro rano amin’ity tany ity; fa toy izao no nandidian’ny tenin’i Jehovah ahy hoe: Aza mihinana mofo, na misotro rano, na miverina amin’ilay lalana nandalovanao nankatỳ. Dia nandeha tamin’ny lalana hafa izy ka tsy niverina tamin’ilay lalana nahatongavany tany Betela. 1 Mpanjaka 13:6–10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Jesosy mandrakariva mandrakariva ny faran’ny zavatra iray amin’ny fiandohan’ny zavatra iray, ary ny fiandohan’ireo fanjakana avaratra sy atsimon’ny Isiraely ara-bakiteny fahiny dia mifarana ao amin’ny tantara izay ampiraisina ho tapa-kazo iray ny tapa-kazo roa, maneho ny firenen’ny Isiraely ara-panahy ankehitriny.
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
Ao anatin’ilay tantara izay nanambarana ny fanakambanana ny tapa-kazo roa dia natomboka tamin’ny fotoanan’ny farany, tamin’ny taona 1798, ny fizahan-toetra dingana telo. Samy nangonina mialoha ireo tapa-kazo roa ireo (fanjakana) ho fanomanana ny fandrotsahana ny Fanahy Masina ao amin’ny Antso Mamatonalina. Tamin’ilay fahadisoam-panantenana voalohany, tamin’ny lohataonan’ny taona 1844, dia tsy nahatohitra ny fizahan-toetra ny Protestanta ka tonga zanakavavin’ny Katolisisma, ka dia naveriny indray ny fananganana rafitra sandoka amin’ny fiankohofana, araka izay efa nasehon’i Jeroboama ho tandindona.
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
Ny Fanavaozana Protestanta dia asa izay notanterahin’Andriamanitra mba hamoahana ny fiangonana tany an-efitra hiala amin’ny finoanoam-poana sy ny lovantsofina ary ny fanao nentin-drazan’ny fiangonana romana. Hatramin’ny andron’i Martin Luther dia nisy fahamarinana maro hatrany nambara, ka nampahafantarina fa ny vehivavy janga avy any Tyro dia tsy inona fa rafitra fanompoam-pivavahana jentilisa voasarona amin’ny fanambarana sandoka ho kristianina. Tanjon’ny Tompo ny hamoaka ny olony babo hiala amin’ny maizina, tahaka izay nataony fony ny olony andevo tany Egypta. Nanafaka azy tamin’ny fanandevozana tany Egypta Izy mba hanome azy ny lalàny. Ny fandavan’ny Protestanta tsy hanaraka ny fahazavana nitombo avy amin’ny fahalalana izay novahana tamin’ny 1798 dia nanakana azy tsy hahafantatra ny lalàna sy ny tena asa fanompoan’i Kristy ao amin’ny fitoerana masina tamin’ny 1844.
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
Ny fandavan’izy ireo ny hafatry ny ora fitsarana dia naneho fa tonga zanakavavin’ny fiangonana romana izy ireo, ary tamin’izany dia nanangana rafitra sandoka momba ny fiankohofana, izay fantatra ao amin’ny Soratra Masina ho ilay mpaminany sandoka (Protestanta nihemotra). Ireo Millerita mahatoky izay niditra tao amin’ny fitoerana masina tamin’ny alalan’ny finoana tamin’ny 22 Oktobra 1844 dia nandray ny fahazavan’ny anjely fahatelo ary nanolotra fananarana ho an’ilay rafitra sandoka momba ny fiankohofana izay milaza tena ho Protestanta, kanefa mitana ny lovantsofina fototry ny fanompoan-tsampy, dia ny fiankohofana amin’ny masoandro. Ilay mpaminany avy any Joda dia tandindon’ny Advantisma Millerita, izay nahafantatra sy nanolotra ny hafatry ny anjely fahatelo izay tonga tamin’ny 22 Oktobra 1844.
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
Rehefa natrehin’i Jeroboama ny fangatahana nataony tamin’ilay mpaminany mba hankao an-tranony sy hamelombelona tena, dia naneho mazava ireo toromarika manokana izay nomen’i Jehovah azy ilay mpaminany. Izany didy izany koa dia nomena ny Adventisma Millerita. Ny didy dia ny tsy hiverina amin’ilay lalana izay nalehany, ary ny Adventisma Millerita dia nivoaka avy tao amin’ireo antokom-pivavahana Protestanta. Nisaraka tamin’ny Protestanta izy ireo tamin’ny fahadisoam-panantenana voalohany tamin’ny lohataonan’ny taona 1844, ary Jeremia dia manome ohatra iray momba ireo toromarika mitovy indrindra izay nomena an’ilay mpaminany Jodeana.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Ny teninao dia hita, ka nohaniko; ary ny teninao dia tonga fifaliana sy hafalian’ny foko ho ahy; fa antsoina amin’ny anaranao aho, Jehovah Andriamanitry ny maro. Tsy niara-nipetraka tamin’ny fivorian’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fanaintainako, ary tsy azo sitranina ny feriko, izay mandà tsy ho sitrana? Moa va Hianao ho tonga ho ahy tahaka ny mpandainga tokoa va, sy tahaka ny rano izay tsy maharitra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha avoakanao ny sarobidy hiala amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka izy ireo hiverina aminao; fa aza ianao no hiverina aminy. Ary hataoko rindrina varahina mafy ianao amin’ity firenena ity; ary hiady aminao izy, nefa tsy haharesy anao; fa momba anao Aho hamonjy anao sy hanafaka anao, hoy Jehovah. Ary hanafaka anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahery setra Aho. Jeremia 15:16–21.
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
Tamin’ny fahatanterahan’ny faminanian’ny fotoana momba ny Loza faharoa, tamin’ny 11 Aogositra 1840, dia nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha‑10, nitondra boky kely misokatra teny an‑tanany, ary nolazaina i Jaona mba handeha haka ilay boky ka hihinana azy. I Jeremia dia maneho ireo izay nihinana ilay boky kely tamin’izany teboka teo amin’ny tantara izany, ary mamy tahaka ny tantely ny teny, fa izy ireo no “fifaliana sy firavoravoan’ny” fony. Kanefa noho ny “tanana”-n’Andriamanitra, dia “nofenoina” “fahatezerana” i Jeremia, “naratra” izy ary tao anatin’ny “fahoriana mandrakariva.” Noho ny “tanana”-n’Andriamanitra dia nanolo-kevitra i Jeremia fa Andriamanitra dia “tonga tamin’i” Jeremia “toy ny mpandainga,” ary toy ny “rano tsy maharitra.” Efa nitana ny “tanany” teo ambonin’ny fahadisoana iray tao amin’ny sasany amin’ireo tarehimarika tao amin’ny tabilao 1843 ny Tompo.
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
Jeremia dia maneho ny fahadisoam-panantenana voalohany niainan’ny Millerita, tamin’ny fotoana niandrasan’ny fahitana ao amin’i Habakoka. Tamin’ireo izay asehon’i Jeremia dia toa niseho fa tsy tanteraka ny hafatra, izay aseho ho “orana.” Kanefa i Habakoka efa nilaza hoe: “Fa ny fahitana dia mbola ho amin’ny fotoana voatendry, nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia miandry aza izy, andraso ihany; fa ho avy tokoa izy ka tsy hiandry ela.” Nihevitra i Jeremia fa nandainga Andriamanitra, ary tsy tanteraka ny hafatra (orana), kanefa niandry fotsiny izany.
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
Dia nanome toromarika an’i Jeremia Andriamanitra fa: “raha miverina ianao, dia haveriko indray, ka hijoro eo anatrehako ianao; ary raha manavaka ny soa avy amin’ny ratsy ianao, dia ho tahaka ny vavako ianao: aoka izy hiverina aminao; fa ianao kosa aza miverina aminy.” Taorian’ilay fahadisoam-panantenana, Jeremia dia naneho ny vahoakan’Andriamanitra izay tsy maintsy miverina amin’ny fanompoana an’i Jehovah sy manaisotra ny fahakiviana izay nateraka rehefa toa tsy nahomby ny hafatra. Raha mahafeno ireo fepetra voatendry Jeremia, dia havelan’Andriamanitra ho mpitondra ny teniny izy.
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
Ny zava-dehibe kokoa ho an’ny fianarantsika amin’izao fotoana izao dia izay nolazain’Andriamanitra tamin’i Jeremia momba ilay “fiangonan’ny mpaneso” izay “nifaly” noho ny fahadisoam-panantenany. Nolazainy tamin’i Jeremia fa azon’ireo mpaneso atao ny miverina amin’i Jeremia, fa izy kosa tsy mba mahazo miverina aminy na oviana na oviana. I Jeremia dia nisolo tena ireo izay nijoro nanohitra ny Protestanta izay vao avy nifidy ny hiverina ho eo ambanin’ny fefin’ny Katolisisma ka tonga zanakavavin’i Babylona, dia ireo mpaminany sandoka an’i Bala sy Astarta. I Jeremia dia nisolo tena ilay mpaminany jodeana izay, teo amin’io teboka io ihany ao amin’ny tsipika faminaniana, dia nananatra ny rafitra sandokan’i Jeroboama momba ny fanompoam-pivavahana tamin’ny fiandohan’ny fanjakana avaratra, ka naneho mialoha ny fampidirana rafitra sandoka momba ny fanompoam-pivavahana izay sary naneho ny Katolisisma tamin’ny faran’ny tantaran’ny fanjakana avaratra. Hoy ilay mpaminany tamin’i Jeroboama, raha nanolo-kevitra hanao firaisana taminy i Jeroboama, fa tsy tokony hihinana, na hisotro, na hiverina tamin’ilay lalana izay nalehany izy.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.
Ary hoy ny mpanjaka tamin’ilay lehilahin’Andriamanitra: Andeha hiara-mody amiko, mba hamelombelona ny tenanao, ary homeko valim-pitia ianao. Fa hoy ilay lehilahin’Andriamanitra tamin’ny mpanjaka: Na dia homenao ahy aza ny antsasaky ny tranonao, dia tsy hiara-miditra aminao aho, sady tsy hihinana mofo na hisotro rano amin’ity tany ity; fa toy izao no nandidiana ahy tamin’ny tenin’i Jehovah hoe: Aza mihinana mofo, na misotro rano, na miverina amin’ny lalana izay nalehanao. 1 Mpanjaka 13:7–9.
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
Ny fanehoan-kevitry ny mpaminany jodeana dia mifanaraka amin’ny asan’ireo mpaminany sandokan’i Bala sy Astarta ao amin’ny tantaran’i Elia. Mazava ho azy fa ny tantaran’ny Millerites dia tantaran’i Elia koa, satria i Miller dia Elia. Ao amin’ny tantaran’i Elia, ireo mpaminanin’i Bala sy Astarta dia nanao dihy fitaka, izay naseho ho hadalana rehefa nidina avy tamin’Andriamanitra ny afo ka nandany ny fanatitr’i Elia, ka izany no tandindon’ny firotsahan’ny Fanahy Masina tamin’ny Antso Mamatonalina teo amin’ny tantaran’ny Millerites. Ny fifanandrinana tao amin’izany tantara izany dia naneho ny fifanandrinan’ilay Elia faharoa, dia i Jaona Mpanao Batisa, nandritra ny dihy fitaka nataon’ny zanakavavin’i Herodiasy (Salome). I Herodiasy dia notandindonin’i Jezebela, ary i Jezebela dia tandindon’ny fiangonana Katolika.
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
Tamin’ny taona 1844, ny fiangonana protestanta dia tonga Salome, zanakavavin’i Herodiasy (Jezebela). Tamin’ilay dihin’ny famitahana dia nampanantena ny antsasaky ny fanjakany i Heroda, ary nataony izany tamin’ny andro nahaterahany, ka izany no tandindon’ny andro farany, rehefa ireo mpanjaka folo, izay asehon’i Ahaba amin’ny tandindona (ilay mpanjakan’ny fanjakana folo tany avaratra), manaiky hanolotra ny fanjakany ho an’ny papa (Jezebela). Ny fanomezana ny “antsasaky ny fanjakanao” dia tandindon’ny firaisan-kina ara-politika sy ara-pivavahana, ary ilay mpaminany avy any Jodia dia nampahafantatra mazava an’i Jeroboama fa tsy hanorina velively fifanekena amin’ilay mpanjaka nihemotra tamin’ny finoana izy, na hanohana ny rafitra sandoka amin’ny fanompoam-pivavahana natsangany.
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
Izany no nolazain’ny Tompo tamin’i Jeremia koa, raha niteny Izy fa ny “fivorian’ny mpanesoeso” (Protestantisma nihemotra tamin’ny finoana) dia mahazo miverina amin’i Jeremia, nefa i Jeremia kosa tsy mahazo miverina amin’izy ireo na miverina amin’ny làlana izay nalehany. Kanjo izany indrindra no nataon’ilay mpaminany jodianina, fa voafitaky ny mpaminany sandoka sy mpandainga izy talohan’ny niverenany ho any Jodia—talohan’ny nahavitany ny asa izay nomena azy.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
Ary nisy mpaminany antitra nonina tao Betela; ary tonga ny zanany lahy ka nilaza taminy ny asa rehetra nataon’ilay lehilahin’Andriamanitra tamin’izany andro izany tao Betela; ny teny izay nolazainy tamin’ny mpanjaka dia nambarany tamin-drainy koa. Ary hoy rainy taminy: Lalana aiza no nalehany? Fa ny zanany lahy efa nahita izay lalana nalehan’ilay lehilahin’Andriamanitra, izay avy tany Joda. Ary hoy izy tamin’ny zanany lahy: Laselio ho ahy ny boriky. Dia nolaseliny ny boriky, ka nitaingina azy izy, ary lasa nanaraka ilay lehilahin’Andriamanitra, dia nahita azy nipetraka teo ambanin’ny hazo ôka; ary hoy izy taminy: Hianao va no lehilahin’Andriamanitra izay avy tany Joda? Ary hoy izy: Izaho no izy. Dia hoy izy taminy: Andeha hiaraka amiko hody, ka mihinàna mofo. Fa hoy izy: Tsy mahazo miverina miaraka aminao aho, na miditra ao aminao; ary tsy hihinana mofo na hisotro rano miaraka aminao amin’ity tany ity aho; fa izao no voalaza tamiko tamin’ny tenin’i Jehovah: Aza mihinana mofo na misotro rano any, ary aza miverina amin’ny lalana izay nalehanao. Hoy izy taminy: Mpaminany koa aho tahaka anao; ary nisy anjely niteny tamiko tamin’ny tenin’i Jehovah hoe: Ento miverina miaraka aminao izy ho ao an-tranonao, mba hihinanany mofo sy hisotroany rano. Nefa nandainga taminy izy. Dia niverina niaraka taminy izy ka nihinana mofo tao an-tranony sy nisotro rano. Ary rehefa nipetraka nihinana teo an-databatra izy ireo, dia tonga tamin’ilay mpaminany izay nampiverina azy ny tenin’i Jehovah; ary niantso mafy tamin’ilay lehilahin’Andriamanitra izay avy tany Joda izy ka nanao hoe: Izao no lazain’i Jehovah: Noho ianao efa nikomy tamin’ny tenin’i Jehovah ka tsy nitandrina ny didy izay nandidian’i Jehovah Andriamanitrao anao, fa niverina ka nihinana mofo sy nisotro rano tamin’ny tany izay nilazan’i Jehovah anao hoe: Aza mihinana mofo, ary aza misotro rano; dia tsy ho tonga ao amin’ny fasan-drazanao ny fatinao.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Ary rehefa nihinana mofo izy ary rehefa nisotro, dia nasainy lasely ny boriky ho azy, dia ho an’ilay mpaminany izay naveriny. Ary raha nandeha izy, dia sendran’ny liona teny an-dalana ka novonoiny; ary ny fatiny dia nariana teny an-dalana, ary ny boriky nijoro teo anilany, ny liona koa nijoro teo anilan’ny faty. Ary, indro, nisy olona nandalo ka nahita ny faty nariana teny an-dalana sy ny liona nitsangana teo anilan’ny faty; dia tonga izy ka nilaza izany tao an-tanàna izay nonenan’ilay mpaminany antitra. Ary raha ren’ilay mpaminany izay nampiverina azy avy teny an-dalana izany, dia hoy izy: Izy no lehilahin’Andriamanitra, izay tsy nankatò ny tenin’i Jehovah; koa dia natolotr’i Jehovah ho amin’ny liona izy, izay nandrovitra azy sy namono azy, araka ny tenin’i Jehovah izay nolazainy taminy. Ary niteny tamin’ny zanany izy ka nanao hoe: Asio lasely ho ahy ny boriky. Dia nasiany lasely izany. Ary nandeha izy ka nahita ny fatiny nariana teny an-dalana, ary ny boriky sy ny liona nitsangana teo anilan’ny faty; ny liona tsy nihinana ny faty, na nandrovitra ny boriky. Ary nalain’ilay mpaminany ny fatin’ilay lehilahin’Andriamanitra ka napetrany teo ambonin’ny boriky izany dia nentiny niverina; ary tonga tao an-tanàna ilay mpaminany antitra mba hitomany sy handevina azy. Ary napetrany tao amin’ny fasany ny fatiny; ary nisaona azy ireo ka nanao hoe: Indrisy, ry rahalahiko! Ary rehefa avy nandevina azy izy, dia niteny tamin’ny zanany ka nanao hoe: Raha maty aho, dia alevino ao amin’ny fasana izay nandevenana ilay lehilahin’Andriamanitra aho; apetraho eo anilan’ny taolany ny taolako; fa izay teny izay nantsoiny tamin’ny tenin’i Jehovah hanoherana ny alitara tao Betela sy hanoherana ny trano rehetra amin’ny fitoerana avo izay any amin’ny tanànan’i Samaria, dia tsy maintsy ho tanteraka tokoa. 1 Mpanjaka 13:11–32.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Rehefa ny herin’Andriamanitra no manambara ny amin’izay marina, izany fahamarinana izany dia tsy maintsy mitoetra mandrakizay ho fahamarinana. Tsy azo ekena na saintsainina izay fiheverana mipoitra aty aoriana ka mifanohitra amin’ny mazava nomen’Andriamanitra. Hisy olona hitsangana miaraka amin’ny fanazavany ny Soratra Masina izay heveriny ho fahamarinana, nefa tsy fahamarinana akory izany. Ny fahamarinana ho an’izao andro izao dia nomen’Andriamanitra antsika ho fanorenana ny finoantsika. Izy Tenany no nampianatra antsika izay atao hoe fahamarinana. Hisy hitsangana, ary mbola hisy hafa koa, mitondra fahazavana vaovao izay manohitra ny fahazavana efa nomen’Andriamanitra teo ambanin’ny fanehoan’ny Fanahiny Masina. Mbola misy vitsy velona amin’ireo izay nandalo tamin’ny fanandramana azo tamin’ny fanorenana izany fahamarinana izany. Tamin’ny fahasoavany no namelan’Andriamanitra ny ainy mba hamerimberiny hatrany, eny, hameriny mandra-pahatapitry ny androm-piainany, ny fanandramana izay nolalovany, tahaka an’i Jaona apostoly izay nanao izany mandra-pahatapitry ny androm-piainany mihitsy. Ary ireo mpitondra ny faneva izay lavo tamin’ny fahafatesana dia mbola hiteny amin’ny alalan’ny fanontana indray ny asa sorany. Nampianarina aho fa amin’izany no handrenesana ny feony. Izy ireo dia tsy maintsy hitondra ny fijoroany ho vavolombelona ny amin’izay mandrafitra ny fahamarinana ho an’izao andro izao.
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
“Tsy tokony handray ny tenin’ireo izay tonga mitondra hafatra mifanohitra amin’ireo teboka manokana amin’ny finoantsika isika. Manangona Soratra Masina maro izy ireo, ary manangona izany ho porofo manodidina ny teoria izay asetriny. Efa natao imbetsaka izany nandritra ny dimampolo taona lasa. Ary na dia tenin’Andriamanitra aza ny Soratra Masina ka tokony hohajaina, ny fampiharana azy, raha toa ka manetsika andry iray avy amin’ny fanorenana izay notohanan’Andriamanitra nandritra ireo dimampolo taona ireo ny fampiharana toy izany, dia fahadisoana lehibe izany. Izay manao fampiharana toy izany dia tsy mahalala ilay fanehoana mahagaga nataon’ny Fanahy Masina izay nanome hery sy tanjaka ho an’ireo hafatra taloha izay tonga tamin’ny vahoakan’Andriamanitra.”
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
“Ny porofon’i Loholona G dia tsy azo itokisana. Raha ekena izy ireny, dia handrava ny finoan’ny vahoakan’Andriamanitra amin’ny fahamarinana izay nahatonga antsika ho izay maha-isika antsika.”
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
“Tsy maintsy mazava tsara ny fanapahan-kevitsika momba io lohahevitra io; fa tsy marim-pototra ireo hevitra ezahiny porofoina amin’ny alalan’ny Soratra Masina. Tsy manaporofo izany fa fitaka ny fanandraman’ny vahoakan’Andriamanitra tamin’ny lasa. Nanana ny fahamarinana isika; notarihin’ny anjelin’Andriamanitra isika. Teo ambanin’ny fitarihan’ny Fanahy Masina no nanolorana ny fampianarana momba ny fitoerana masina. Fahendrena ho an’ny olona rehetra ny mangina mikasika ireo lafin’ny finoantsika izay tsy nandraisany anjara akory. Andriamanitra tsy mba mifanohitra amin’ny Tenany. Ampiasaina vilana ny porofon’ny Soratra Masina raha terena hijoro ho vavolombelona amin’izay tsy marina. Hisy iray hafa, ary mbola hisy iray hafa koa, hitsangana ka hampiditra izay heverina ho fahazavana lehibe, ary hanao ny filazany. Kanefa isika dia mifikitra amin’ireo fari-pamantarana fahiny. [1 Jaona 1:1–10 notsongaina.]”
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
“Nampianarina aho hilaza fa ireo teny ireo dia azontsika ampiasaina araka izay mety amin’izao fotoana izao, satria tonga ny fotoana izay tsy maintsy hiantsoana ny fahotana amin’ny anarany marina. Voasakana amin’ny asantsika isika noho ny olona izay tsy niova fo, izay mitady ny voninahiny manokana. Tiany ny hoheverina ho mpamorona foto-kevitra vaovao izy, ka asehony sady ambarany fa fahamarinana izany. Kanefa raha ekena ireo foto-kevitra ireo, dia hitarika ho amin’ny fandavana ny fahamarinana izay nomen’Andriamanitra ny olony nandritra ny dimampolo taona lasa, sady nohamafisiny tamin’ny alalan’ny fanehoan’ny Fanahy Masina izany.” Selected Messages, boky 1, 161.