When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
Rehefa niantsoan’i Ahaba ny Isiraely rehetra ho any Karmela Elia, dia naneho mialoha izany ny fitondran’Andriamanitra ny fiangonana hivoaka avy ao amin’ny Vanim-potoana Maizina tamin’ny 1798, rehefa afaka telo taona sy tapany nisian’ny fanenjehana, ary ny fitarihany azy ireo ho any amin’ny 1844 ary aorian’izany ho any amin’ny 1863. Ireo daty telo ireo no famantarana telo farany ao amin’ny rafitry ny “fito heny”, araka izay napetrak’i Isaia ao amin’ny toko fahafito.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
Ny tantara iray ihany tamin’ny 1798, 1844, ary 1863 dia efa naseho mialoha koa, rehefa nitarika ny zanak’Israely hiala tamin’ny fanandevozan’i Egypta ho any an-tendrombohitra Sinay i Mosesy. Ny tantaran’ny anjely voalohany sy faharoa dia maneho ny fihetsiketsehana Millerita, izay nanomboka tamin’ny fotoan’ny farany tamin’ny 1798 ka nitohy mandra-pahatongan’ilay fihetsiketsehana ho fiangonana tamin’ny 1863. Elia sy Mosesy no vavolombelona roa lehibe indrindra amin’ny tantara Millerita, ary izy ireo koa no vavolombelona roa lehibe indrindra ao amin’ny bokin’ny Apokalypsy mandritra ny tantaran’ny anjely fahatelo.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Ny hetsika Millerita no manamarika ny fiandohan’ny filazantsara mandrakizay ao amin’ny Apokalypsy faha-14, ary ny Future for America no manamarika ny fiafarany. Eo anelanelan’ny hetsika fiandohan’ny Millerita sy ny hetsika fiafarana no ahitantsika ny fiangonana Advantista Mitandrina ny Andro Fahafito. Araka ny voalazan’ireo mpahay tantaran’ny fiangonana Advantista, tamin’ny taona 1856 dia niditra tao amin’ny toetry ny Laodikia ny sisa tamin’ny hetsika Millerita, ka izany no namarana ny vanim-potoana Filadelfiana izay nisolo tena ny taona 1798 ka hatramin’ny 1856.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
Tao amin’ny lahatsoratra teo aloha dia nasehontsika fa ny tsindrimandry dia nampifanaraka ny fahadisoam-panantenana tamin’ny fiampitana ny Ranomasina Mena amin’ilay fahadisoam-panantenana lehibe tamin’ny 1844. Tamin’izany teboka izany dia tonga tao amin’ny tantaran’i Mosesy ny fizahan-toetra ny Sabata, araka ny asehon’ny mana. Amin’io teboka ara-paminaniana io ihany, ny fahazavana izay tonga avy tao amin’ny Efitra Masina Indrindra dia nanomboka dingan’ny fizahan-toetra sy fanadiovana, miainga amin’ny Sabata, ho an’ireo izay efa niampita ny ranomasina ka niditra tamin’ny finoana ho ao amin’ny Efitra Masina Indrindra. Ny dingan’ny fizahan-toetra izay nialoha ny 1844 dia nanomboka tao amin’ny tantaran’i Mosesy tamin’ny nahaterahany, ary ho an’ny Millerita tamin’ny 1798, niaraka tamin’ny fitomboan’ny fahalalana izay nolazain’i Daniela fa hamokatra dingam-pizahan-toetra telo sosona izay nitarika ho amin’ny fitsarana.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Maro no hodiovina sy hampahafotsiana ary hotsapaina; fa ny ratsy fanahy kosa mbola hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
Ny fanombohan’ny fitsarana tamin’ny 22 Oktobra 1844 dia naseho mialoha tamin’ny alalan’ny fitsarana an’i Farao, izay nanomboka tamin’ny lahimatoa tany Egypta ka nifarana tao amin’ny ranomasin’i Mena. Raha vantany vao niditra tamin’ny finoana tao amin’ny Toerana Masina Indrindra ny hendry, na niampita namakivaky ny Ranomasina Mena, dia nitohy nihoatra ny 1844 ilay fizahan-toetra izay efa natomboka tamin’ny fotoanan’ny farany tamin’ny 1798. Ao amin’ny tantaran’i Mosesy, izany dia naseho tamin’ny fizahan-toetra folo, izay tsy nahatafita an’Isiraely tamin’ny dingana rehetra. Ny farany tamin’ireo fizahan-toetra folo dia tamin’ny fotoana nandinihan’ireo mpisafo tany roa ambin’ny folo ny Tany Nampanantenaina. Ny fizahan-toetra voalohany tao amin’ny tantaran’i Mosesy dia ny fizahan-toetra momba ny mana, izay maneho ny Sabata; ary ho an’ny Millerita, ny Sabata no voatondro ho fizahan-toetra voalohany taorian’ny 22 Oktobra 1844. Koa satria ny Sabata no fizahan-toetra voalohany ao amin’ireo tantara mifanandrify roa tonta, ireo fizahan-toetra sivy manaraka ao amin’ny tantaran’i Mosesy dia manondro fa taorian’ny 1844 dia hisy andiana fizahan-toetra izay hitarika ho amin’ny fidirana ao amin’ny Tany Nampanantenaina na any amin’ny efitry ny fahafatesana. Ny 1863 dia maneho ny fizahan-toetra farany ho an’ny hetsika Millerita. Hanomboka handinika izany isika eo amin’ny fiverenan’ireo mpisafo tany roa ambin’ny folo miaraka amin’ny tatitra nentiny momba ny Tany Nampanantenaina.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Ary rehefa afaka efapolo andro dia niverina avy nizaha ny tany izy ireo. Dia nankany amin’i Mosesy sy Arona ary ny fiangonan’ny Zanak’Isiraely rehetra tany an-efitr’i Parana, tao Kadesy, izy ireo; ka nitondra teny niverina ho azy sy ho an’ny fiangonana rehetra, ary nasehony azy ny vokatry ny tany. Dia nilaza taminy izy ka nanao hoe: Tonga tany amin’ny tany izay nanirahanao anay izahay, ary tokoa, tondra-dronono sy tantely izy; ary izao no vokany. Kanefa mahery ny vahoaka monina ao amin’ny tany, ary mimanda ny tanàna sady lehibe dia lehibe; ary mbola hitanay tao koa ny taranak’i Anaka. Ny Amalekita monina any amin’ny tany atsimo; ary ny Hetita sy ny Jebosita ary ny Amorita monina any an-tendrombohitra; ary ny Kananita monina eny amoron-dranomasina sy eo amoron’i Jordana. Ary Kaleba nampitony ny vahoaka teo anatrehan’i Mosesy ka nanao hoe: Aoka hiakatra miaraka hatrany isika ka haka azy ho fananantsika; fa mahavita handresy azy tokoa isika. Fa hoy ireo lehilahy niakatra niaraka taminy: Tsy mahavita hiakatra hiady amin’izany vahoaka izany isika; fa mahery noho isika izy. Dia namoaka laza ratsy ny amin’ilay tany izay efa nozahany ho amin’ny Zanak’Isiraely izy ireo ka nanao hoe: Ny tany izay nandehananay nizaha azy dia tany mihinana ny mponina ao aminy; ary ny vahoaka rehetra izay hitanay tao dia olona lava ranjanana. Ary tao no nahitanay ireo Refaita, dia ny taranak’i Anaka, izay avy amin’ny Refaita; ary toy ny valala ihany izahay teo imasonay, ka toy izany koa teo imasony. Nomery 13:25–33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Ity andalan-teny avy ao amin’ny Nomery ity dia misy fahamarinana tena manan-danja tokony homarihina, izay mety ho mora tsy ho voamarika raha tsy dinihina ny tantara aseho ao anatiny amin’ny maha-tandindona ny hetsika Millerite azy. Ny teboka iray dia izao: ireo mpikomy nitondra ny “tatitra ratsy” dia tsy nahomby tamin’ny fizahan-toetra fahafolo sy farany natao taminy, ary tamin’izany fizahan-toetra farany izany dia niseho mazava ny sokajin’olona roa. Ireo sokajy roa izay efa nivoatra nandritra ny tantaran’ireo fizahan-toetra sivy teo aloha dia nampiseho ny toetrany araka ny “tatitra” izay nofidiny horaisina. Tamin’ny 1863, ny Adventisma Millerite dia nandà ny tatitr’i Mosesy araka ny anehoan’ny faminaniana momba ny fanandevozana ao amin’ny Levitikosy enina amby roa-polo izany. Ny tatitra nentin’i Josoa sy Kaleba dia tsy inona fa famerimberenana tsotra izao ny “tatitr’”Andriamanitra nandritra ny tantaran’ny fanafahany azy ireo tamin’ny fanandevozana. Hatramin’ny nahaterahan’i Mosesy no ho miakatra, Andriamanitra dia efa nampanantena fa hamoaka azy ireo hiala amin’ny fanandevozana Izy ka hitondra azy ao amin’ny tany izay efa nampanantenaina an’i Abrahama taonjato maro talohan’izany. Josoa sy Kaleba dia maneho ireo izay nijoro teo ambonin’ilay tatitra fototra; ireo mpisafo tany folo hafa kosa dia nandà fa Andriamanitra tokoa no efa nanome izany tatitra izany.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Ary nanandratra ny feony ny fiangonana rehetra ka nitaraina; ary nitomany tamin’izany alina izany ny vahoaka. Ary nimonomonona tamin’i Mosesy sy Arona ny Zanak’Isiraely rehetra; ka hoy ny fiangonana rehetra taminy: Enga anie ka maty tany amin’ny tany Egypta izahay! na enga anie ka maty atỳ an-efitra izao! Ary nahoana no nentin’i Jehovah ho amin’ity tany ity izahay, mba ho lavon-tsabatra, ka ny vadinay sy ny zanakay ho babo? Tsy tsara kokoa ho anay va ny miverina any Egypta? Ary nifampilaza izy samy izy hoe: Andeha isika hanendry mpitarika ka hiverina any Egypta. Nomery 14:1–4.
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
Rehefa tamin’ny taona 1863 i James White nanoratra lahatsoratra tao amin’ny Review and Herald nandà ny fahatakaran’i Miller ny amin’ny “impito”, ary tamin’io taona io ihany i Uriah Smith namoaka ilay tabilao sandoka izay tsy nisy firesahana mihitsy ny amin’ny “impito” ao amin’ny Levitikosy, dia samy nanilika ny asan’i William Miller i White sy Smith ka nampiasa ny fomba fandalinana ara-Baiboly an’ny Fivavahana Protestanta niodina. Ilay fomba fampiasa an’ireo niodina, izay vao tsy ela akory izay no nantsoin’izy ireo hoe “zanakavavin’i Babylona”, no nampiasaina ho fototry ny fandavana ny hafatr’i Miller izay notarihin’ny anjely Gabriela. Tamin’ny fitsapana fahafolo ho an’ny Isiraely fahiny dia nilaza mivantana izy ireo hoe: “Andeha isika hanao mpifehy, ka hiverina ho any Egypta.” Ny tsy fahombiazana tamin’ilay fitsapana fahafolo sy farany dia miorina amin’ny fandavana ilay “tatitra” izay nifanaraka tamin’ny tatitra hatramin’ny voalohany, ary tamin’ny faniriana hiverina amin’ny fanandevozana tany Egypta. Rehefa naneho an’ohatra ireo izay diso fanantenana noho ilay faminaniana tsy tanteraka tamin’ny 1843 i Jeremia, dia nantsoin’Andriamanitra manokana izy mba hiverina amin’Andriamanitra sy amin’ilay hafanam-pony teo aloha ho an’ny hafatra, nefa koa nasainy tsy hiverina mihitsy ho amin’ireo izay efa voatondro ho zanakavavin’i Babylona.
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. Jeremiah 15:19.
Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiako indray, ka hijoro eo anatrehako ianao; ary raha avahanao ny sarobidy hiala amin’ny ratsy, dia ho toy ny vavako ianao; aoka izy ireo no hiverina aminao; fa ianao kosa aza miverina aminy. Jeremia 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
Tamin’ny taona 1863, i James White sy i Uriah Smith dia nanendry kapiteny vaovao hitarihana azy ireo hiverina any amin’ilay toerana izay efa nandidiana azy tsy haleha. I Joshua sy i Kaleba dia maneho ireo izay naniry handroso, fa i White sy i Smith kosa dia maneho ireo izay naniry hiverina.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Teboka iray hafa izay tokony homarihina ao amin’ity andalan-teny ao amin’ny Nomery ity dia izao: ny fikomiana farany, izay manameloka ireo mpikomy rehetra ho faty any an-efitra mandritra ny efapolo taona manaraka, dia iray amin’ireo fanondroana lehibe roa izay mametraka ny fitsipiky ny andro iray ho taona iray ao amin’ny faminanian’ny Baiboly; fitsipika ara-paminaniana izay angamba no tena tena nilaina indrindra ka nampiasain’i Miller hanokafana ny hafatry ny filazantsara mandrakizay sy ny anjely voalohany. Ny vavolombelona ara-Baiboly iray hafa momba io fitsipika io dia hita ao amin’ny bokin’i Ezekiela.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Ary rehefa nahavita izany ianao, dia mandria indray amin’ny ilanao ankavanana, ka hitondra ny heloky ny taranak’i Joda efapolo andro ianao; andro iray no notendreko ho taona iray ho anao. Ezekiela 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Ny zavatra matetika tsy voamarika momba ireo andininy roa izay nanorina ny fitsipika hoe andro iray ho taona iray dia ny toe-javatra ara-tantara ijoroan’ireo andininy roa ireo.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Araka ny isan’ny andro izay nizahanareo ny tany, dia efa-polo andro, ka andro iray ho taona iray, no hitondranareo ny helokareo, dia efa-polo taona; ary ho fantatrareo ny fanalana ny teny nampanantenaiko. Nomery 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
Ny andininy ao amin’ny Nomery dia niseho tany am-piandohan’ny Isiraely fahiny ka naneho ny fikomian’ny vahoakan’ny faneken’Andriamanitra, ary ny andininy ao amin’ny Ezekiela dia niseho tany amin’ny faran’ny Isiraely fahiny ka naneho ny fikomian’ny vahoakan’ny faneken’Andriamanitra. Ny sazy tany am-piandohana dia fahafatesana tany an-efitra, ary ny sazy tany amin’ny farany dia fanandevozana tany amin’ny tanin’ny fahavalony. Ny foto-kevitry ny andro ho taona iray dia manasongadina ny fikomian’ny vahoakan’ny fanekena. Sazy roa: ny iray tany am-piandohana ary ny iray tany amin’ny farany, nefa samy hafa izy roa tonta. Ny voalohany dia fahafatesana tsikelikely teo am-pandehanana namakivaky ny efitra, ary ny farany dia fahababoana sy fanandevozana tany Babylona ara-bakiteny.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.
Dia Mosesy sy Arona dia niankohoka tamin’ny tavany teo anatrehan’ny fiangonan’ny zanak’Isiraely rehetra. Ary Josoa, zanak’i Nona, sy Kaleba, zanak’i Jefone, izay isan’ireo nisafo ny tany, dia nandrovitra ny fitafiany; ary niteny tamin’ny fiangonan’ny zanak’Isiraely rehetra izy ka nanao hoe: Ny tany izay nodiavinay mba hisafoana azy dia tany tsara indrindra tokoa. Raha sitraky Jehovah isika, dia hitondra antsika ho any amin’izany tany izany Izy ka hanome azy ho antsika, dia tany tondra-dronono sy tantely. Kanefa aza mikomy amin’i Jehovah hianareo, ary aza matahotra ny vahoakan’ny tany; fa hohanintsika toy ny mofo izy; efa niala taminy ny fiarovany, ary Jehovah momba antsika; koa aza matahotra azy. Fa hoy ny fiangonana rehetra: torahy vato izy ireo. Ary niseho teo amin’ny tranolay fihaonana teo anatrehan’ny zanak’Isiraely rehetra ny voninahitr’i Jehovah. Ary hoy Jehovah tamin’i Mosesy: Mandra-pahoviana no hampahatezitra Ahy ity firenena ity? Ary mandra-pahoviana no tsy hinoany Ahy noho ny famantarana rehetra izay nasehoko teo aminy? Hasiako areti-mandringana izy ka horobako tsy ho lova, ary hataoko firenena lehibe sy mahery noho izy hianao. Ary hoy Mosesy tamin’i Jehovah: Dia ho ren’ny Egyptiana izany, fa tamin’ny herinao no nitondranao niakatra ity firenena ity hiala teo aminy; ary holazainy amin’ny mponina amin’ity tany ity izany; fa efa reny fa Hianao, Jehovah ô, dia eo amin’ity firenena ity, fa Hianao, Jehovah ô, dia hita mifanatrika, ary ny rahonao mitoetra eo amboniny, ary Hianao mandeha eo alohany amin’ny andri-rahona amin’ny andro sy amin’ny andri-afo amin’ny alina. Koa ankehitriny, raha hovonoinao tahaka ny olona iray monja ity firenena ity, dia hiteny ny jentilisa izay efa nandre ny lazanao hoe: Satria Jehovah tsy nahay nitondra ity firenena ity ho amin’ny tany izay nianianany homena azy, dia novonoiny tany an-efitra izy. Ary ankehitriny, mihanta aminao aho, aoka hiseho lehibe ny herin’ny Tompoko, araka izay nolazainao hoe: Jehovah mahari-po sady be famindram-po, mamela heloka sy fahadisoana, nefa tsy mety manamarina ny meloka akory, fa mamangy ny heloky ny ray amin’ny zanaka hatramin’ny taranaka fahatelo sy fahefatra. Mamelà ny helok’ity firenena ity, miangavy aminao aho, araka ny halehiben’ny famindram-ponao, dia tahaka ny namelanao ity firenena ity hatrany Egypta ka mandraka ankehitriny. Nomery 14:5–19.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Ny tantara aseho ao amin’ireo andininy ireo dia tonga marika ara-Baiboly antsoina hoe “ny andro fihantsiana.” Ny “andro fihantsiana” dia voalaza ao amin’ny Salamo dimy amby sivifolo, Jeremia roa amby telopolo, ary Hebreo telo, nefa tsy hodinihintsika amin’izao fotoana izao izany marika izany. Misy foto-kevitra manan-danja voatondro ao amin’ilay andalan-tsoratra teo aloha izay tsy maintsy ekena. Izany foto-kevitra izany dia asehon’i Samoela mpaminany, i Losifera, i Ellen White, ary mazava ho azy i Mosesy ao amin’ity andalan-tsoratra ity.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
Ary hoy izy taminy hoe: Indro, efa antitra ianao, ary ny zanakao tsy mandeha amin’ny lalanao; koa ankehitriny manendreha mpanjaka ho anay hitsara anay tahaka ny firenena rehetra. Fa tsy sitrak’i Samoela izany teny izany, raha hoy ireo: Omeo mpanjaka izahay hitsara anay. Dia nivavaka tamin’i Jehovah Samoela. Ary hoy Jehovah tamin’i Samoela: Henoy ny feon’ny olona amin’izay rehetra lazainy aminao; fa tsy ianao no nolaviny, fa Izaho no nolaviny, mba tsy hanjakako aminy. Araka ny asa rehetra nataony hatramin’ny andro nitondrako azy niakatra niala tany Egypta ka mandraka androany, dia ny nandaozany Ahy sy nanompoany andriamani-kafa, toy izany koa no ataony aminao. Koa ankehitriny henoy ny feony; kanefa mbola mananara azy mafy ianao, ary asehoy azy ny fanaon’ny mpanjaka izay hanjaka aminy. Dia nambaran’i Samoela tamin’ny olona rehetra izay nangataka mpanjaka taminy ny tenin’i Jehovah rehetra. Ary hoy izy: Izao no ho fanaon’ny mpanjaka izay hanjaka aminareo: Haka ny zanakareo-lahy izy ka hanendry azy ho amin’ny tenany, ho amin’ny kalesiny sy ho mpitaingin-tsoavaliny; ary ny sasany hihazakazaka eo alohan’ny kalesiny. Ary hanendry azy ho komandin’arivo sy komandin’ny dimampolo izy; ary hampanaoviny ny sasany hiasa ny taniny sy hijinja ny vokany ary hanao ny fiadiany sy ny zavatra momba ny kalesiny. Ary haka ny zanakareo-vavy izy ho mpamboatra zava-manitra sy ho mpahandro sakafo ary ho mpanao mofo. Ary haka ny taninareo sy ny tanim-boalobokareo ary ny tanin’olivareo, dia ny tsara indrindra aza, ka homeny ny mpanompony. Ary haka ny ampahafolon’ny voanareo sy ny tanim-boalobokareo izy ka homeny ny tandapany sy ny mpanompony. Ary haka ny ankizilahinareo sy ny ankizivavinareo sy ny zatovonareo tsara indrindra ary ny borikinareo izy ka hampiasainy amin’ny asany. Haka ny ampahafolon’ny ondrinareo izy; ary ianareo ho mpanompony. Ary hiantsoantso ianareo amin’izany andro izany noho ny amin’ny mpanjakanareo izay nofidinareo ho anareo; fa tsy hihaino anareo Jehovah amin’izany andro izany. Kanefa tsy nety nihaino ny feon’i Samoela ny olona; fa hoy izy: Tsia, fa aoka hanana mpanjaka izahay; mba ho tahaka ny firenena rehetra koa izahay, ary mba hitsara anay ny mpanjakanay sy handeha eo alohanay ary hiady ny adinay. Ary Samoela nandre ny tenin’ny olona rehetra ka naveriny teo an-tsofin’i Jehovah izany. Dia hoy Jehovah tamin’i Samoela: Henoy ny feony, ka manaova mpanjaka ho azy. Ary hoy Samoela tamin’ny lehilahy amin’ny Isiraely: Samia mandeha any an-tanànany avy ianareo. 1 Samoela 8:5–22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
Ao amin’ity andalan-teny ity, dia nandà an’Andriamanitra ho Mpanjakany ny Isiraely fahiny, ary io tantara io dia manondro mialoha ny fotoana izay nilazany fa tsy manana mpanjaka izy afa-tsy Kaisara. Nolaviny ny fitondram-panjakan’Andriamanitra, ary nanizingizina izy mba homena mpanjaka avy amin’ny olony ihany, kanjo nony farany dia nanambara fa ny mpanjakany dia mpanjaka romana. Ny mpanjaka romana amin’ny andro farany dia ny papa any Roma.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Fa niantso mafy ireo hoe: Esory Izy, esory Izy, hombo amin’ny hazo fijaliana Izy. Hoy Pilato taminy: Hohomboako amin’ny hazo fijaliana va ny Mpanjakanareo? Namaly ny lohan’ny mpisorona hoe: Tsy manana mpanjaka izahay afa-tsy Kaisara. Jaona 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Ang fitodihan ny teokrasia dia tena naniratsira sy nahakasika manokana an’i Samoela ka noheveriny ho toy ny fandavana ny asany maha-mpaminany azy izany. Nefa nataon’Andriamanitra azo antoka fa takatr’i Samoela fa Andriamanitra no nolaviny, fa tsy ny mpaminany. Ireo andalan-teny roa ireo, izay maneho ny fifandraisan’i Mosesy sy Samoela amin’ny fikomian’ny Isiraely fahiny araka ny asany maha-mpaminany azy, dia manambara fa ny famaizana ny fikomiana izay nanaraka dia tsy ny fiafaran’ny Isiraely fahiny. Mbola nisy ihany ny antokon’olona izay nasehon’i Josoa sy Kaleba, izay hiditra ao amin’ny Tany Nampanantenaina; ary ao amin’ny tantaran’i Samoela, ny faran’ny Isiraely fahiny dia teo amin’ny famaranan’ny mpanjakan’ny Isiraely, fa tsy teo am-piandohana.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
Nandahatra tamin’Andriamanitra i Mosesy mba hanohy hiasa amin’ny Isiraely fahiny, satria nihevitra i Mosesy fa ny hampitsaharana azy ireo amin’izay fotoana izay dia hampiseho amin’ny fomba tsy marina ny tantara masina momba ny fanafahana ny olony sy ny teny fikasany hitondra azy ireo ho any amin’ny tany izay nampanantenain’Andriamanitra an’i Abrahama. Ny hevitra eto dia izao: mifidy Andriamanitra hamela ny fikomiana hiseho sy hitohy, rehefa kasainy hampiasaina ho vavolombelon’ny fahamarinana izany fikomiana izany.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Ny toe-tsaina feno hatezerana marina nasehon’i Samoela dia nasehon’i Ellen White koa.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Tsy mbola nahita mihitsy aho teo anivon’ny vahoakantsika fireharehan-tena mafy orina sy tsy fahavononana handray sy hanaiky ny mazava tahaka izay naseho tany Minneapolis. Naseho tamiko fa tsy hisy na dia iray aza tamin’ilay antokon’olona izay nitahiry ny toe-panahy naseho tamin’izany fivoriana izany hahazo mazava madio indray mba hamantatra ny hasarobidin’ny fahamarinana izay nalefa taminy avy any an-danitra, mandra-panetrany ny fireharehany ka hiaikeny fa tsy ny Fanahin’Andriamanitra no nanosika azy, fa ny sainy sy ny fony dia feno fitsarana an-tendrony. Naniry ny Tompo hanakaiky azy ireo, hitahy azy ary hanasitrana azy amin’ny fihemorany, nefa tsy nety nihaino izy. Ilay toe-panahy nanetsika azy ireo dia ilay toe-panahy ihany izay nanome aingam-panahy an’i Kora sy Datana ary Abirama. Ireo lehilahy ireo teo amin’ny Isiraely dia tapa-kevitra hanohitra ny porofo rehetra izay hampiseho fa diso izy, ary nanohy hatrany tamin’ny lalan’ny tsy firaiketam-po izy mandra-pahatonga ny maro ho voasarika hiala ka hiray taminy.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Iza moa ireo? Tsy ny osa, tsy ny tsy mahalala, tsy ny tsy nohazavaina. Tamin’izany fikomiana izany dia nisy andriana dimampolo sy roanjato, malaza teo amin’ny fiangonana, olona nalaza. Inona no fijoroany vavolombelona? ‘Masina ny fiangonana rehetra, samy masina avokoa izy rehetra, ary Jehovah eo aminy; koa nahoana ianareo no manandra-tena ho ambonin’ny fiangonan’i Jehovah?’ [Nomery 16:3]. Rehefa levona teo ambanin’ny fitsaran’Andriamanitra i Kora sy ny namany, dia tsy hitan’ny olona izay nofitahiny ny tanan’i Jehovah tamin’izany fahagagana izany. Ny ampitso maraina dia niampanga an’i Mosesy sy Arona ny fiangonana rehetra hoe: ‘Ianareo no namono ny vahoakan’i Jehovah’ [andininy 41], ary tonga tamin’ny fiangonana ny areti-mandringana, ka mihoatra ny efatra ambin’ny folo arivo no levona.
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
“Rehefa nikasa hiala tao Minneapolis aho, dia nijoro teo anilako ny anjelin’i Jehovah ka nanao hoe: ‘Tsy izany; fa manana asa hataonao amin’ity toerana ity Andriamanitra. Ireo vahoaka ireo dia mamerina ny fikomian’i Kora sy Datana ary Abirama. Efa nametraka anao eo amin’ny toerana sahaza anao Aho, nefa ireo izay tsy ao amin’ny mazava dia tsy hanaiky izany; tsy hihaino ny fijoroana vavolombelonao izy; kanefa homba anao Aho; ny fahasoavako sy ny heriko no hanohana anao. Tsy ianao no hamavoiny, fa ny iraka sy ny hafatra alefako ho an’ny oloko. Efa naneho fanamavoana ny tenin’i Jehovah izy ireo. Efa nanajamba ny masony Satana ary nanodina ny fitsarany; ary raha tsy mibebaka noho io fahotany io ny fanahy rehetra, dia io fahaleovan-tena tsy nohamasinina io, izay manevateva ny Fanahin’Andriamanitra, no hahatonga azy handeha ao amin’ny maizina. Haesoriko hiala amin’ny toerany ny fanaovan-jiro, raha tsy mibebaka sy miverina izy, mba hahasitrana azy Aho. Efa nafeniny ny fahitany ara-panahy. Tsy tiany hanehoan’Andriamanitra ny Fanahiny sy ny heriny; fa manana fanahy maneso sy mankahala ny teniko izy ireo. Fahamaivanana, filalaovana, fanesoana, ary vazivazy no fanaony isan’andro. Tsy nametraka ny fony hitady Ahy izy ireo. Mandeha amin’ny pitik’afo avy amin’ny fandrehitra nataon’ny tenany izy, ary raha tsy mibebaka izy dia handry ao amin’ny alahelo. Izao no lazain’i Jehovah: Mijoroa eo amin’ny toeram-piasanao; fa homba anao Aho, ary tsy handao anao na hahafoy anao.’ Ireo teny avy amin’Andriamanitra ireo dia tsy sahiko natao tsinontsinona.” The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
Nampitovian-dRahavavy White tamin’ny toe-tsain’i Samoela, ary nambara taminy fa hijanona miaraka amin’ny mpikomy sy ny fikomian’izy ireo ary “hijoro eo amin’ny” “toeran-” ny “adidiny” izy. Nobaikoina izy hijoro eo amin’ny toerany, rehefa avy nanapa-kevitra ny handao ny mpikomy sy ny fikomian’izy ireo ho amin’ny tenany izy (ilay mpaminanivavy).
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Ny fitsipiky ny filazana voalohany, izay singa fototra ao amin’ny foto-kevitry ny Alfa sy Omega, dia manambara fa ny fotoana voalohany ilazana lohahevitra iray no manan-danja indrindra. Mifamatotra amin’ny fiandohan’ny fikomian’i Losifera indrindra ny zava-misy fa raha sitrak’Andriamanitra, dia nanana ny hery rehetra ilaina Izy hanafoanana an’i Losifera tamin’ilay eritreritra feno fitiavan-tena voalohany indrindra izay nipoitra tao an-tsain’i Losifera. Azon’Andriamanitra nesorina tamin’ny famoronana i Losifera, ary manana ny fahefana Izy ka raha nifidy ny hanao izany, dia ho vitany tamin’ny fomba izay tsy ho nahafantaran’ny anjely hafa akory izay nitranga. Mazava ho azy fa tsy nanao izany Izy, satria, ankoatra ny zavatra hafa, dia ho fandavana ny toetrany izany; nefa ananany tokoa ny hery famoronana izay ho nahafahany nanao izany zavatra izany mihitsy. Nefa tsy nanao izany izy. Tamim-paharetana no namelany ny fikomiana ho tonga ampahany amin’ny vavolombelon’ny toetrany, ampahany amin’ny fanambarana ny ady hevitra izay efa nanomboka tany an-danitra ary hihatra amin’ny tany amin’ny farany. Izany no notanterahin’ny fifampiresahan’i Mosesy ho an’ny Isiraely fahiny. Navelan’Andriamanitra ho faty tany an-efitra ny taranaky ny mpikomy, ary nampiasainy izany tantara izany ho ohatra ara-Baiboly mba hampandrosoana bebe kokoa ireo fahamarinana mifandray amin’ny filazantsara mandrakizay.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Toy izany koa tamin’ny fandavan’ny olona an’Andriamanitra ho Mpanjaka tamin’ny andron’i Samoela. Nomen’Andriamanitra toromarika i Samoela mba handroso sy hijoro amin’ny toeran’andraikiny, na dia teo aza ny faharesen-dahatr’i Samoela manokana sy ny fahalalany ara-paminaniana. Ity lafin’ny fanaraha-maso ara-paminaniana sy ara-tantara ataon’Andriamanitra ity dia hita ihany koa tamin’ny fanorenana indray ny tempoly taorian’ny fahababoana tany Babylona. Naminany mialoha sy nitondra ny singa rehetra tamin’ny fahababoana fito-polo taona Andriamanitra: ny fiverenana ho any Jerosalema, ny fanorenana indray an’i Jerosalema, ny tempoly ary ny lalambeny sy ny mandany. Napetrany ny faminaniana momba ny fotoana izay nanondro ny fotoana hanafahana azy ireo amin’ny fahababoana. Nambarany ny isan’ny didy hisy, izay hanamarika ny fiandohan’ny roa arivo sy telon-jato taona. Nomeny anarana i Kyrosy, ilay mpanjaka jentilisa izay hanomboka ny dingana amin’ny didy voalohany. Ny singa rehetra momba ny fanorenana indray an’i Jerosalema sy ny tempoly dia nofaritana mazava, ary nanangana lehilahy marina sy mpaminany Izy mba hanatanteraka ny asa.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
Na dia teo aza ny fahafantarana mialoha ara-paminaniana avy amin’Andriamanitra sy ny fitsabahana nataony izay niharihary mazava, ny fikomiana izay nitarika ho amin’ny fahababoana tany Babilona dia efa nampitsahatra ny fanatrehany manokana teo amin’ny vahoakan’Andriamanitra. Tsy niverina intsony tao amin’ilay tempoly naorina indray ny voninahitr’i shekinah. Ny tantara manontolo dia nampiasaina mba hanomezana rafitra ara-paminaniana ho an’ny tantara amin’ny faran’izao tontolo izao, na dia tsy notahian’ny fanatrehan’i shekinah tao amin’ny Efitra Masina Indrindra intsony aza ilay tempoly naorina indray. Amin’izany heviny izany, ilay tempoly naorina indray dia porofo tsy ny amin’ny fanatrehan’Andriamanitra, fa ny amin’ny fikomian’ny Isiraely. Kanefa ireo mpaminanin’izany tantara izany, tahaka an’i Samoela sy Rahavavy White tao Minneapolis, dia mbola nanohy nanompo tamin’ny maha-mpaminany azy.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
Ny fikomian’i Losifera no zavatra voalohany voalaza ao amin’ilay fifanandrinana lehibe eo amin’i Kristy sy Satana, ary navelan’Andriamanitra hitohy izany fikomiana izany noho ny fikasany manokana. I Samoela, na dia teo aza ny fahatezerany marina noho ny fanirian’ny Isiraely hitovy amin’ny firenena hafa, dia notarihina handray anjara amin’ny fanosorana ireo mpanjaka roa voalohany. Ary ny mpaminanin’Andriamanitra dia nandray anjara tamin’ny fanarenana ny tempolin’Andriamanitra, ilay tempoly izay tsy hanana intsony ny fanatrehan’Andriamanitra amin’ny shekinah.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
Ireo izay mampiasa ny “vilian-tsakan’ny angano” hanoherana ny Teny ara-paminaniana, amin’ny fikasana hanarona ny fikomian’ny Advantisma tamin’ny 1863, ary izay misafidy hanorina ny heviny amin’ny lojika manao hoe raha nisy zavatra nety tsy izy tamin’ny 1863, dia ho noraran’ilay mpaminanivavy izany, dia minia tsy mahalala ilay foto-kevitra voalohany izay aseho amin’ny filazana voalohany indrindra momba ny fikomiana amin’Andriamanitra. Avelan’Andriamanitra hisy ny fikomiana noho ny fikasany manokana, ary raha misafidy Izy mba hijanona tsy mitanila na hangina ny mpaminaniny eo anatrehan’ny fikomiana izay mety hiseho, dia safidiny izany.
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
Rehefa anombohantsika mandinika ny fizotry ny fizahan-toetra tamin’ny 1844 ka hatramin’ny 1863, izay naseho mialoha tamin’ireo fitsapana folo tsy nahombiazan’i Isiraely fahiny rehefa avy niampita ny Ranomasina Mena izy, dia zava-dehibe ny mahatakatra izao zava-misy ara-Baiboly izao. Ny mpaminanin’Andriamanitra dia miasa amin’ny maha-mpaminany Azy azy na amin’ny andro fankatoavana na amin’ny andro tsy fankatoavana, ary indraindray izy ireo tsy manohitra raharaha izay, raha etỳ ivelany no jerena, dia toa zavatra andrasana amin’ny mpaminany ny hanohitra azy. Indraindray dia mazava fa fantatr’izy ireo ny fikomiana nefa voasakana izy, ary amin’ny fotoana hafa kosa ny Tompo no manarona ny masony momba izany fikomiana izany. Rehefa ekena izany fomba fijery izany, dia tonga mariky ny lalana manan-danja eo amin’ny tantaran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly ny taona 1863, ho an’ny tandrokan’ny Protestantisma sy ny tandrokan’ny Repoblikanisma.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Efa niteny tamin’ny alalan’ny mpaminany koa Aho, ary nampitombo fahitana, sady nampiasa fanoharana tamin’ny fanompoan’ny mpaminany. Hosea 12:10.