In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.
Tamin’ny fiandohan’ny Isiraely ara-bakiteny fahiny sy koa tamin’ny fiandohan’ny Isiraely ara-panahy maoderina, teo amin’ny fiampitana ny Ranomasina Mena, ary avy eo tamin’ilay fahadisoam-panantenana lehibe, dia nanomboka andiana fizahan-toetra nifanesy sy nandroso, izay tonga tamin’ny farany ho amin’ilay fitsapana farany. Ny tsy fahombiazana tamin’io fitsapana farany io, ao amin’ny bokin’ny Nomery sy ao amin’ny tantaran’ny Millerita, no manamarika ny fiandohan’ny fitsidiham-pahabangan-tany.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.
“Nandritra ny efapolo taona no nanakanan’ny tsi-finoana sy ny fimonomononana ary ny fikomiana ny Isiraely fahiny tsy hiditra tao amin’ny tany Kanana. Ireo ota ireo ihany no nampitarazoka ny fidiran’ny Isiraely ankehitriny ao amin’ilay Kanana any an-danitra. Tsy tamin’ny tranga iray akory no nisy tsiny ny teny fikasan’Andriamanitra. Ny tsi-finoana sy ny firaiketana amin’izao tontolo izao, ary ny tsy fanokanana tena, mbamin’ny fifandirana eo amin’ny vahoakan’ny Tompo izay milaza Azy, no nitazona antsika teto amin’ity tontolon’ny ota sy alahelo ity nandritra ny taona maro tokoa.
“We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.
“Mety tsy maintsy mbola hijanona eto amin’ity izao tontolo izao ity mandritra ny taona maro isika noho ny tsy fankatoavana, tahaka ny zanak’Israely; nefa noho ny amin’i Kristy, dia tsy tokony hanampy ota amin’ny ota ny olony amin’ny fiampangana an’Andriamanitra ho tompon’andraikitra amin’ny vokatry ny làlana ratsy nofidiny.” Evangelism, 696.
At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.
Tamin’ny faran’ny tantaran’ny Isiraely fahiny, tahaka ny tany am-piandohana, dia nisy fizahan-toetra nandroso tsikelikely izay nifarana tamin’ny nitondrana ny Isiraely ara-bakiteny fahiny ho babo tany Babylona. Amin’ny faran’ny Isiraely ara-panahy ankehitriny, izy ireo koa dia hiatrika fizahan-toetra mandroso tsikelikely. Izany dingana izany dia mifarana rehefa voaongana amin’ny lalàn’ny Alahady ny Advantista Laodikia. Tahaka ny tamin’ny Isiraely fahiny, ny Isiraely ankehitriny dia ho entina ho babo any amin’i Babylona ara-panahy.
The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.
Ny hetsika Millerita izay nanomboka ara-paminaniana tamin’ny 1798, ary nifarana tamin’ny fomba ofisialy tamin’ny 1863, dia tandindon’ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina izay nanomboka tamin’ny 1989 ary mifarana amin’ny famaranana ny fotoam-pahasoavana ho an’ny olombelona sy ny Fiavian’i Kristy fanindroany. Eo anelanelan’ny fiafaran’ny hetsika Millerita sy ny fahatongavan’ilay hetsika mahery an’ny anjely fahatelo dia misy ny tantaran’ny fiangonana Laodiseana Advantista Mitandrina ny Andro Fahafito voasoratra ara-dalàna.
“A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.
“Ny elanelana teo amin’i Sinay sy Kadesy, teo amin’ny sisin-tanin’i Kanana, dia dia lavitra iraika ambin’ny folo andro monja; ary noho ny fanantenana hiditra haingana ao amin’ilay tany soa sy tsara no nanohizan’ny antokon’ny Isiraely ny diany, rehefa nomen’ny rahona tamin’ny farany ny famantarana hirosoana. Jehovah efa nanao fahagagana tamin’ny nitondrany azy ireo nivoaka avy tany Egypta, koa fitahiana manao ahoana no tsy azon’izy ireo nantenaina ankehitriny, rehefa nanao fanekena tamin’ny fomba ofisialy izy ireo hanaiky Azy ho Mpanjakany, ary efa nekena ho vahoaka voafidin’ny Avo Indrindra?” Patriarchs and Prophets, 376.
Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.
Ny dia fohy tokony ho nataon’izy ireo dia niafara tamin’ny efa-polo taona noho ny tsy finoany sy ny tsy fankatoavany. Raha naneho finoana niorina tamin’ilay fanafahana lehibe azy ireo hiala tamin’ny fanandevozana izy, dia ho niampita tsy ela ny ony Jordana ka ho niditra tao amin’ny Tany Nampanantenaina. Ny sakana voalohany taorian’izany dia ho ilay sakana ihany izay noresen’i Josoa tatỳ aoriana. Rehefa afaka efa-polo taona, dia niala avy tany an-efitra ho any amin’ny Tany Nampanantenaina ny Isiraely ara-bakiteny, ary Jeriko no dingana voalohany nataony, sady mijoro ho tandindon’ny herin’Andriamanitra ho famonjena ho an’izay rehetra mino. Jeriko koa dia tandindon’ilay asa izay tokony ho natrehin’ny hetsika Millerita tamin’ny 1863, nefa nihemotra nankany an-efitra izy ireo. Ny tandindon’i Elia dia mifandray mivantana amin’ny tandindon’i Jeriko, ary mahasoa ny mandinika ny fifandraisan’i Elia ara-tantara tamin’i Jeriko.
Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.
Ary ny sisa amin’ny asan’i Omry izay nataony, sy ny heriny izay nasehony, moa tsy voasoratra ao amin’ny bokin’ny tantaran’ny mpanjakan’ny Isiraely va? Ary Omry dia nodi-mandry any amin’ny razany ka nalevina tany Samaria; ary Ahaba zanany no nanjaka nandimby azy. Ary tamin’ny taona fahavalo amby telopolo nanjakan’i Asa, mpanjakan’ny Joda, no nanombohan’i Ahaba, zanak’i Omry, nanjaka tamin’ny Isiraely; ary Ahaba, zanak’i Omry, dia nanjaka tamin’ny Isiraely tany Samaria roa amby roa-polo taona. Ary Ahaba, zanak’i Omry, nanao ratsy teo imason’i Jehovah mihoatra noho izay rehetra talohany. Ary izao no niseho: toy ny zavatra maivana taminy ny nandeha tamin’ny fahotan’i Jeroboama, zanak’i Nebata, ka dia nalainy ho vady Jezebela, zanakavavin’i Etobala, mpanjakan’ny Sidoniana; ary lasa nanompo an’i Bala izy ka niankohoka taminy. Ary nanangana alitara ho an’i Bala tao an-tranon’i Bala izy, izay naoriny tany Samaria. Ary Ahaba nanao Aseraha; ary Ahaba nanao mihoatra noho ny mpanjakan’ny Isiraely rehetra izay talohany mba hampahatezitra an’i Jehovah, Andriamanitry ny Isiraely. Tamin’ny androny no nanorenan’i Hiela Betelita an’i Jeriko; tamin’i Abirama lahimatoany no nametrahany ny fanorenany, ary tamin’i Segoba zanany faralahy no nananganany ny vavahadiny, araka ny tenin’i Jehovah izay nolazainy tamin’ny alalan’i Josoa, zanak’i Nona. Ary Elia Tisbita, izay isan’ny mponina tany Gileada, niteny tamin’i Ahaba hoe: Raha velona koa Jehovah, Andriamanitry ny Isiraely, Izay ijoroako eo anatrehany, dia tsy hisy ando na ranonorana amin’ireto taona ireto, afa-tsy araka ny teniko. 1 Mpanjaka 16:27–17:1.
The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.
Ny fifanandrinana izay nananan’i Elia tamin’ireo andriamanitr’i Ahaba sy Jezebela teo an-Tendrombohitra Karmela dia valin’ny fivadiham-pinoan’ny mpanjaka fahafiton’ny fanjakana avaratr’i Isiraely, izay “nanao mihoatra noho ny mpanjakan’ny Isiraely rehetra talohany hampahatezitra an’i Jehovah Andriamanitry ny Isiraely.” Ny teny hoe “hampahatezitra” ao amin’io andalana io dia manondro ny “andro nampahatezitra”, izay nasehon’ny fitsapana fahafolo ao amin’ny Nomery efatra ambin’ny folo. Ny nampahatezitra an’Andriamanitra nataon’i Ahaba dia nisolo tena ny farany amin’ireo fitsapana folo izay nateraky ny tatitra ratsy nataon’ireo mpisafo tany folo ao amin’ny Nomery efatra ambin’ny folo. Koa izany dia maneho ny fitsapana farany ho an’ny hetsika Millerita sy ny fitsapana farany ho an’ny iray hetsy sy efatra alina amby efatra arivo.
Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.
Koa araka ny ilazan’ny Fanahy Masina hoe: Anio, raha hihaino ny feony hianareo, aza manamafy ny fonareo, tahaka ny tamin’ny fihantsiana, tamin’ny andro fakam-panahy tany an-efitra. Hebreo 3:7, 8.
In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.
Tamin’ilay “andron’ny fihantsiana” ara-paminaniana izay nasehon’i Ahaba, dia nivavaka ny mpaminany Elia mba, raha ilaina izany, hampidin’Andriamanitra fitsarana amin’ny Isiraely, mba hibebahan’ny olony amin’ny fahotana izay niarahany nandray anjara.
“The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’
Ny vahoakan’i Isiraely dia very tsikelikely ny fahatahorany sy ny fanajany an’Andriamanitra, mandra-pahatonga ny teniny tamin’ny alalan’i Josoa tsy hanan-kery teo aminy. “Tamin’ny androny no nanorenan’i Hiela Betelita an’i Jeriko; tamin’i Abirama lahimatoany no nametrahany ny fanorenany, ary tamin’i Segoba zandriny indrindra no nananganany ny vavahadiny, araka ny tenin’i Jehovah, izay nolazainy tamin’ny alalan’i Josoa, zanak’i Nona.”
“While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.
“Raha nihemotra hiala tamin’ny finoana i Isiraely, Elia kosa dia nijanona ho mpaminanin’Andriamanitra mahatoky sy marina. Nalahelo mafy ny fanahiny mahatoky raha nahita izy fa ny tsy finoana sy ny tsy fivadihana dia nampisaraka haingana ny zanak’i Isiraely tamin’Andriamanitra, ary nivavaka izy mba hamonjen’Andriamanitra ny olony. Nifona fatratra izy mba tsy handavan’ny Tompo tanteraka ny olony mpanota, fa mba hampiasany fitsarana, raha ilaina, hanaitra azy ireo ho amin’ny fibebahana, ary tsy hamelany azy handroso bebe kokoa hatrany amin’ny ota ka hihantsy Azy handringana azy amin’ny maha-firenena azy.”
“The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’
“Ny hafatry ny Tompo dia tonga tamin’i Elia mba hankany amin’i Ahaba hitondra ny fanamelohana ny fitsarany noho ny fahotan’ny Isiraely. Nandeha andro aman’alina Elia mandra-pahatongany teo amin’ny lapan’i Ahaba. Tsy nangataka lalana hiditra izy, ary tsy niandry mba hampahafantarina amin’ny fomba ofisialy. Tampoka tsy nampoizin’i Ahaba, Elia no indro mijoro eo anatrehan’ilay mpanjakan’i Samaria, izay talanjona, amin’ny fitafiana marokoroko fanaon’ny mpaminany. Tsy nanao fialan-tsiny noho ny fisehoany tampoka tsy nisy fanasana izy; fa nanandratra ny tanany ho any an-danitra kosa, ka nanamafy tamim-pomba manetriketrika tamin’ilay Andriamanitra velona, Izay nanao ny lanitra sy ny tany, ny amin’ireo fitsarana izay ho tonga amin’ny Isiraely: ‘Tsy hisy ando na ranonorana amin’izao taona izao, afa-tsy araka ny teniko.’”
“This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.
“Ity fanamelohana manaitra ny amin’ny fitsaran’Andriamanitra noho ny fahotan’ny Isiraely ity dia nidona tahaka ny tselatra varatra tamin’ilay mpanjaka nihemotra tamin’ny finoana. Toa toran-kovitra noho ny hagagana sy ny tahotra izy; ary talohan’ny hahafahany miverina amin’ny fahagagany, dia nanjavona tampoka i Elia, tsy niandry akory hahita ny vokatry ny hafany, araka ny nahatongavany tampoka ihany. Ny asany dia ny hilaza ny tenin’ny loza avy amin’Andriamanitra, ary dia nisintaka avy hatrany izy. Ny teniny no nanidy ny haren’ny lanitra, ary ny teniny ihany no fanalahidy tokana izay afaka manokatra azy indray.” Testimonies, boky faha-3, 273.
Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.
Nanadino fa hadinon’i Isiraely fa nandrara azy mafy i Josoa mba tsy hifanerasera amin’ireo firenena jentilisa, ary tsy hanorina indray an’i Jeriko na oviana na oviana. Na dia fanehoana lehibe tokoa ny herin’Andriamanitra aza ny ady tao Jeriko ary tandindon’ny fampanantenan’Andriamanitra hitarika ny olony ho any amin’ny Tany Nampanantenaina, dia nisy koa fahotana sy ozona ary fanafahana nifandray tamin’i Jeriko. Ny “fahotana” dia an’i Akana, izay naniry mafy ny harena sy ny hery miasa mangina tao Jeriko; ny “ozona” dia napetraka tamin’izay olona rehetra hanorina indray an’i Jeriko; ary Rahaba, ilay vehivavy janga, no naneho ny “fanafahana”. Akana naniry ilay akanjo babyloniana tsara tarehy. Nihevitra izy fa afaka manafina ny fahotany, tahaka an’i Adama sy Eva izay nitady hanafina ny fahotany tamin’ny fitafiana ravin’aviavy. Akana naniry ilay fanambinana izay nasehon’i Jeriko, ary niriny ny hifandray amin’i Babylona.
Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.
Jeriko dia aseho ho tandindon’ny asa fitondrana ny hafatry ny anjely fahatelo ho amin’izao tontolo izao, nefa koa izy mitondra fampitandremana momba ny fahotan’ny fitiavana sy fitokisana amin’izao tontolo izao. Ny tandindon’i Jeriko dia ahitana koa ozona manohitra ny fanorenana indray an’i Jeriko, ary Rahaba kosa misolo tena ireo izay mbola ao Babylona ka mivoaka rehefa ambara ny antso mafy ataon’ny anjely fahatelo.
“Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.
Nalahelo ny fanahin’i Elia mahatoky. Nirehitra ny fahatezerany, ary saro-piaro noho ny voninahitr’Andriamanitra izy. Hitany fa nilentika tao anatin’ny fivadiham-pinoana mampahatahotra Isiraely. Ary raha tsaroany ny zava-dehibe nataon’Andriamanitra ho azy ireo, dia resin’alahelo sy hagagana izy. Kanefa izany rehetra izany dia hadinon’ny ankamaroan’ny olona. Nankeo anatrehan’i Jehovah izy, ary tamin’ny fanahy voagejan’ny fangirifiriana dia nitalaho mba hamonjy ny olony Izy, na dia amin’ny alalan’ny fitsarana aza raha tsy maintsy izany. Nitalaho tamin’Andriamanitra izy mba hihazonany amin’ny vahoakany tsy mankasitraka ny ando sy ny ranonorana, dia ireo haren’ny lanitra, mba hahitan’i Isiraely mpivadi-pinoana foana amin’ny andriamaniny, dia ny sampiny volamena sy hazo ary vato, ary ny masoandro sy ny volana ary ny kintana, mba hanondraka sy hampanankarena ny tany ka hampamoa azy be dia be. Nolazain’i Jehovah tamin’i Elia fa efa nohenoiny ny fivavahany, ary hihazona ny ando sy ny ranonorana amin’ny olony Izy mandra-piverin’izy ireo aminy amin’ny fibebahana.
“God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.
“အဘုရားသခင်သည် မိမိ၏လူတို့ကို ပတ်ဝန်းကျင်ရှိ ရုပ်တုကိုးကွယ်သော လူမျိုးတို့နှင့် ရောနှောပေါင်းသင်းခြင်းမှ အထူးကာကွယ်တားမြစ်တော်မူခဲ့သည်။ အကြောင်းမူကား၊ လူတို့၏စိတ်နှလုံးများသည် ဆွဲဆောင်မှုရှိသော တောအုပ်များနှင့် ဘုရားရှိခိုးရာဌာနများ၊ ဗိမာန်များနှင့် ယဇ်ပလ္လင်များကြောင့် လှည့်ဖြားခံရမည်ကို ဖြစ်သည်။ ထိုအရာများကို အာရုံခံစားမှုများကို ဖျက်ဆီးလှည့်ပတ်စေ၍ လူတို့၏စိတ်ထဲတွင် အဘုရားသခင်၏နေရာကို အစားထိုးယူနိုင်စေရန် အလွန်ကုန်ကျစရိတ်ကြီးမား၍ ဆွဲဆောင်ဖွယ်ကောင်းသည့် ပုံစံဖြင့် စီစဉ်ပြင်ဆင်ထားကြသည်။”
“The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’
“Ny tanànan’i Jeriko dia natokana ho amin’ny fanompoan-tsampy faran’izay tafahoatra. Nanankarena indrindra ny mponina tao, nefa ny harena rehetra izay nomen’Andriamanitra azy dia noheveriny ho fanomezan’ireo andriamaniny. Nanana volamena sy volafotsy be dia be izy; kanefa, tahaka ny olona talohan’ny Safodrano, dia ratsy fitondran-tena sy niteny ratsy an’Andriamanitra izy, ary nanevateva sy nampahatezitra ny Andriamanitry ny lanitra tamin’ny asany ratsy. Nifoha hanohitra an’i Jeriko ny fitsaran’Andriamanitra. Tany fiarovana mafy izy io. Nefa ny Kapitenin’ny tafiky Jehovah tenany mihitsy no tonga avy any an-danitra hitarika ny tafiky ny lanitra hanafika ilay tanàna. Ny anjelin’Andriamanitra no nandray ny manda vaventy ka nampianjera izany tamin’ny tany. Efa nilaza Andriamanitra fa ny tanànan’i Jeriko dia tokony ho voaozona, ary ho levona avokoa ny zavatra rehetra afa-tsy Rahaba sy ny ankohonany. Ireo dia hovonjena noho ny hatsaram-panahy nasehon’i Rahaba tamin’ireo iraky ny Tompo. Ny tenin’i Jehovah tamin’ny olona dia izao: ‘Ary ianareo, tandremo indrindra ny tenanareo amin’ilay zavatra voaozona, fandrao tonga voaozona ianareo, raha maka amin’ilay zavatra voaozona, ka ataonareo voaozona ny tobin’ny Isiraely, ary mampidi-doza azy.’ ‘Ary tamin’izany andro izany Josoa dia nampianiana azy ireo hoe: Hozonina eo anatrehan’i Jehovah ny lehilahy izay hitsangana ka hanorina indray ity tanàna Jeriko ity; amin’ny lahimatoany no hametrahany ny fanorenany, ary amin’ny zandriny lahy no hananganany ny vavahadiny.’”
“God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.
“Zava-nisongadina indrindra Andriamanitra momba an’i Jeriko, fandrao ho voasariky ny zavatra izay nivavahan’ny mponina ny olona, ka hivily amin’Andriamanitra ny fony. Niaro ny olony Izy tamin’ny didy mazava sy hentitra indrindra; kanefa, na dia teo aza ny didy lehibe sy manetriketrika avy tamin’Andriamanitra tamin’ny alalan’ny vavan’i Josoa, dia sahin’i Akana ihany ny nandika izany. Ny fieremany no nitarika azy haka tamin’ireo haren-dratsy izay noraran’Andriamanitra tsy hokasihiny, satria teo amboniny ny ozon’Andriamanitra. Ary noho ny fahotan’ity lehilahy ity, dia tonga malemy tahaka ny rano teo anatrehan’ny fahavalony ny Isiraelin’Andriamanitra.”
“Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’
“Josoa sy ny loholon’i Isiraely dia tao anatin’ny fahoriana lehibe. Niankohoka teo anoloan’ny fiaran’Andriamanitra izy ireo tamin’ny fanetren-tena lalina indrindra, satria tezitra tamin’ny olony Jehovah. Nivavaka sy nitomany teo anatrehan’Andriamanitra izy ireo. Ary niteny tamin’i Josoa Jehovah hoe: ‘Mitsangàna; nahoana ianao no miankohoka toy izany amin’ny tavanao? Efa nanota Isiraely, ary nandika koa ny fanekeko izay nandidiako azy izy; fa naka tamin’ny zavatra voaozona aza izy, sady nangalatra koa, ary namitaka koa, ka napetrany tao amin’ny fananany aza izany. Koa noho izany dia tsy nahatohitra teo anoloan’ny fahavalony ny Zanak’Isiraely, fa nitodika lamosina teo anoloan’ny fahavalony, satria voaozona izy; ary tsy homba anareo intsony Aho, raha tsy fongorinareo tsy ho eo aminareo ilay zavatra voaozona.’”
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.
“Naseho tamiko fa eto Andriamanitra dia manambara ny fomba ijereny ny ota eo amin’ireo izay milaza tena ho vahoakany mitandrina ny didiny. Ireo izay nomem-boninahitra manokana tamin’ny naha-vavolombelon’ny fisehoana mahatalanjona amin’ny heriny, tahaka ny Isiraely fahiny, ary izay mbola sahy tsy hiraharaha ny toromarika mazava nambarany, dia ho lasibatry ny fahatezerany. Tiany hampianarina ny olony fa ny tsy fankatoavana sy ny ota dia tena maharikoriko Azy indrindra ka tsy azo heverina ho zavatra maivana.” Testimonies, boky faha-3, 263, 264.
The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.
Ny tantaran’i Jeriko dia ahitana fampitandremana mba tsy hatoky ny hery sy ny voninahitry ny tanàna ratsy fanahy sy manan-karena araka izay miseho. Ny “tanàna” ao amin’ny faminanian’ny Baiboly dia fanjakana, ary i Akana dia naka akanjo babyloniana. Ny akanjo, araka ny heviny ara-paminaniana, dia maneho toetra; koa amin’ny “andro farany,” ny nanafenan’i Akana ilay akanjo babyloniana dia maneho faniriana miafina hanana ny toetran’i Babylona ara-panahy. Ny toetra, na sary, an’i Babylona ara-panahy no irin’i Etazonia rehefa ampiraisiny ny fiangonana sy ny fanjakana.
Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.
Noho ny fahafahan’ny tanoran’ny hetsika Millerita ho voantso ho amin’ny Ady An-trano, ary noho ny fahafantarana fa ilaina ny fandaminana, dia niditra tamin’ny fifamatorana ara-dalàna tamin’ilay firenena manankarena izay tsy tokony hitovizany na hifangaroany mihitsy ireo mpitarika ny hetsika. Na dia ny Lalàm-panorenan’izany firenena manankarena izany aza dia nametraka fa tsy nilaina velively ny hifamatoran’ny fiangonana amin’ny fanjakana. Nisy anaram-piangonana nandritra ny vanim-potoana Millerita izay mbola misy mandraka ankehitriny; ary ny sasany amin’ireny anaram-piangonana ireny dia tsy mbola niditra mihitsy tao amin’izany fifandraisana ara-dalàna amin’ny governemantan’i Etazonia izany, nefa ny safidiny tsy hanorina izany fifandraisana izany dia tsy mba nanakana azy ireo velively, na tamin’ny lafiny inona na tamin’ny lafiny inona, tsy handamina ny fiangonany tsirairay avy.
Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.
Ela ela taorian’ny niadian’i Josoa tamin’ny adin’i Jeriko, tamin’ny andron’i Ahaba, dia efa hadinon’ny vahoakan’Andriamanitra niodina ny fampitandremana rehetra momba ny fivadiham-pinoan’i Akana sy ny fandringanana an’i Jeriko. Elia nivavaka tamin’Andriamanitra, nangataka fa, raha ilaina, dia hampiharin’Andriamanitra ny fitsarany mba hampibebaka ny olony. Rehefa manoratra ny teny farany ao amin’ny Testamenta Taloha i Malakia, dia apetraka ao anatin’ny tontolon-kevitry ny fikapohan’ny Tompo izao tontolo izao amin’ny ozona ny fampanantenana. Ny ozona mifandray amin’i Jeriko dia teo ambonin’izay olona rehetra hanorina indray an’i Jeriko. Ny ozona dia teo ambonin’izay rehetra, tahaka an’i Akana, maniry hatoky ny harena sy ny fanambinana mifandray amin’i Jeriko. Ny “fahotan’i” Akana dia maneho ny faniriana miafina sy tsy nohamasinina ao anaty, hitafy ny fitafiana babiloniana. Ny “ozona” kosa dia ho an’ny asa fanatanterahana ireny faniriana ao anaty ireny.
Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.
Ny hafatr’i Miller dia ny hafatr’i Elia ho an’ny androny, ary ny Ady an-trano no naneho ny fitsarana izay manaraka ny hafatr’i Elia. Teo afovoan’ny Ady an-trano tamin’ny taona 1863, ny Advantisma Millerita dia nanorina indray an’i Jeriko, araka ny ambaran’ny tsipiriany momba ny ozona nataon’i Josoa tamin’izay olona rehetra hanao izany.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Ary tamin’izany andro izany Josoa dia nampianiana azy ireo ka nanao hoe: Ho voaozona eo anatrehan’i Jehovah anie izay lehilahy hitsangana hanorina indray ity tanàna Jeriko ity; amin’ny lahimatoany no hametrahany ny fanorenany, ary amin’ny zandriny lahy no hananganany ny vavahadiny. Josoa 6:26.
The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.
Ny teny hoe “nampianiana” ao amin’ny didin’i Josoa dia sady fianianana no ozona. Voaozona ianao raha mandika ny didin’i Josoa, ary voatahy raha mitandrina ny fianianana. Ny teny nadika hoe “nampianiana” dia adika koa hoe “impito” ao amin’ny Levitikosy enina amby roapolo. Ny fianianana sy ny ozon’i Mosesy, araka ny anehoan’i Daniela azy ao amin’ny toko fahasivy, dia mifandray amin’ny fanorenana indray an’i Jeriko.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Eny, ny Isiraely rehetra dia nandika ny lalànao, dia tamin’ny niviliany mba tsy hankatoavany ny feonao; koa dia naidiny taminay ny ozona sy ny fianianana izay voasoratra ao amin’ny lalàn’i Mosesy, mpanompon’Andriamanitra, satria efa nanota taminy izahay. Daniela 9:11
Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.
Hoy Rahavavy White nanao hoe: “Tena hentitra tokoa Andriamanitra ny amin’i Jeriko, fandrao ho voasariky ny zavatra izay nivavahan’ny mponina ny vahoaka ka hiala amin’Andriamanitra ny fony.” Tena hentitra Andriamanitra tamin’ny fanatanterahana ny fandringanana an’i Jeriko, ary noho izany dia tena hentitra koa Izy tamin’ny firaketana ny fampitandremana asehon’i Akana. Nandray fitandremana Izy tamin’ny firaketana ny ozona mifandray amin’ny fanorenana indray an’i Jeriko ary nitandrina koa tamin’ny famaritana ireo tetika araka an’Andriamanitra nampiasaina tamin’ny fampirodana ny manda.
It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.
Azo antoka indrindra fa Jesosy izany, amin’ny maha-Lehiben’ny tafiky ny Tompo Azy, no nandidy ny anjely hampirodana ny mandan’i Jeriko; ary tsy misy na inona na inona atao kisendrasendra ao amin’ny Tenin’Andriamanitra. Kanefa amin’ity tranga ity, ny mpaminanivavy dia milaza amintsika fa “tena nitandrina manokana ny amin’i Jeriko Andriamanitra.” Nandritra ny fito andro no nitondrana ny fiara fanekena nanodidina ny tanàna, ary ny andro iray dia taona iray ao amin’ny faminaniana. Izany foto-kevitra izany dia voarakitra teo am-piandohan’ireo efapolo taona nirenirenena tany an-efitra, ary tamin’ny faran’ireo efapolo taona ireo dia nanodidina an’i Jeriko nandritra ny fito andro izy 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 nisavahanareo ny tany, dia efa-polo andro, andro iray ho taona iray, no hitondranareo ny helokareo, dia efa-polo taona; ary ho fantatrareo ny fanitsakitsahako ny teny fikasana. Nomery 14:34.
Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.
Nandritra ny fito andro no nitondrana ny fiara manodidina ny tanàna, ary tamin’ny andro fahafito dia nentina nanodidina ny tanàna “impito” izany. Manome vavolombelona ara-paminaniana roa izany fa i Jeriko dia mifandray amin’ny “impito” amin’ny fianianan’i Mosesy. Mpisorona ny olon’ny faneken’Andriamanitra, ary mpisorona fito no nitsoka trompetra fito.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Ianareo koa, tahaka ny vato velona, no aorina ho trano ara-panahy, ho fisoronam-piangonana masina, mba hanolotra fanatitra ara-panahy izay sitrak’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Petera 2:5.
A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.
Ny trompetra dia maneho na hafatra fampitandremana, na fitsarana, na antso ho amin’ny fivoriana masina, arakaraka ny tontolon-kevitra isehoany. Amin’ny andro farany dia tsy maintsy tsofin’ny mpiambina ny trompetra, tahaka ny nitsofana azy tamin’ny tantaran’ny Millerita. Ny mpisorona dia maneho ireo mpiambina eo ambonin’ny mandan’i Ziona izay mitsoka trompetra, mampitandrina ny vahoakan’Andriamanitra ny amin’ny fitsarana ho avy, sady miantso io vahoaka io ihany koa ho amin’ny fivoriana masina.
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.
Tsofy ao Ziona ny trompetra, ary manenoa fanairana eo an-tendrombohitro masina; aoka hangovitra ny mponina rehetra amin’ny tany, fa avy ny andron’i Jehovah, fa efa antomotra izany … Tsofy ao Ziona ny trompetra, manamasìna fifadian-kanina, miantsoa fivoriana masina; angony ny vahoaka, manamasìna ny fiangonana, vorio ny loholona, angony ny zaza madinika sy izay mbola minono; aoka hivoaka avy ao an-tranony ny mpampakatra, ary ny ampakarina avy ao amin’ny efi-tranony. Aoka hitomany eo anelanelan’ny lavarangana fidirana sy ny alitara ny mpisorona, mpanompon’i Jehovah, ka aoka izy ireo hanao hoe: Iantrao ny olonao, Jehovah ô, ary aza atolotra ho fandatsana ny lovanao, mba hanjakan’ny jentilisa aminy; nahoana no holazainy eny amin’ny firenena hoe: Aiza Andriamaniny? Joela 2:1, 15–17.
The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!
Ny hafatry ny trompetra dia ny hafatr’i Elia. Ny fampiasana samihafa rehetra ny teny hoe “fito” ao amin’ny Josoa toko fahenina dia ilay teny ihany, na teny avy amin’io fototeny io, izay nadika hoe “impito” ao amin’ny Levitikosy enina amby roapolo. Kanefa ny lovia feno angano zarain’ireo teolojiana laodiseana dia milaza fa ny teny nadika hoe “impito” ao amin’ny Levitikosy enina amby roapolo dia maneho ihany ny fahafenoan-kery, na fahatanterahana, na fiovaovana adala hafa amin’ny fandavan’izy ireo fa marina i Miller tamin’ny nampiharany sanda isa tamin’ilay teny nadika hoe “impito.” Ny mpisorona dia nitarika ny vahoaka nanodidina ny tanàna impito, fa tsy hoe nanodidina an’i Jeriko tamin’ny fomba feno na tanteraka. Ny teny nadika hoe “impito” dia maneho sanda isa!
At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.
Tao Jeriko, rehefa niantsoantso mafy ny vahoaka, izany dia naneho ny antso mafy ataon’ny iray hetsy sy efatra arivo amby efatra alina, izay voakapa avy tamin’ny tendrombohitra tsy tamin-tanana ao amin’ny Daniela toko faharoa, ka namely sy namaky ho potipotika ilay sariolona.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Ary amin’ny andron’ireo mpanjaka ireo no hananganan’Andriamanitry ny lanitra fanjakana izay tsy ho levona mandrakizay; ary ny fanjakana dia tsy hafoy ho an’ny firenena hafa, fa hanorotoro sy handringana ireo fanjakana rehetra ireo, ary hijoro mandrakizay izy. Satria hitanao fa nisy vato voakapa avy tamin’ny tendrombohitra nefa tsy tamin-tanana, ary izany no nanorotoro ny vy, ny varahina, ny tanimanga, ny volafotsy ary ny volamena; Andriamanitra lehibe no nampahafantatra tamin’ny mpanjaka izay ho avy any aoriana; ary ny nofy dia marina, ary ny heviny dia azo antoka. Daniela 2:44, 45.
God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.
Nitanisa Andriamanitra tamin’ny fanononana ireo metaly sarobidy izay hita tao Jeriko ho volamena sy volafotsy ary varahina sy vy. Ara-paminaniana, ny tanimanga dia maneho ny vahoakan’Andriamanitra, araka ny asehon’i Rahaba ho tandindona azy. Jeriko dia maneho ny fiafaran’ny fanjakana rehetra eto an-tany mandritra ny antso mafy ataon’ny iray hetsy sy efatra arivo amby efatra alina.
But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.
Fa ny volafotsy rehetra sy ny volamena ary ny fanaka varahina sy vy dia voatokana ho an’i Jehovah; hiditra ao amin’ny rakitry Jehovah ireo. Josoa 6:19.
Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.
I Jeriko dia maneho ny asan’ny fandresena ny Tany Nampanantenaina, izay tandindon’ny asan’ilay fihetsiketsehana mahery vaikan’ny anjely fahatelo. Izany asa izany dia ahitana fampitandremana, ozona, ary ny famonjena ireo izay ivelan’ny fisoronana, araka ny asehon’i Rahaba, ilay vehivavy janga.
Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.
Ny “ozona” ara-paminaniana nataon’i Josoa dia tanteraka tatỳ aoriana tamin’ny andron’i Ahaba sy Elia. Ny ozona manohitra ny fanorenana indray an’i Jeriko dia nahitana faminaniana mazava fa izay lehilahy hanao izany dia hamoy ny zanany faralahy rehefa manangana ny vavahadin’i Jeriko izy, ary hamoy ny zanany lahimatoa rehefa mametraka ny fanorenany. Tamin’ny andron’i Elia, Hiela Betelita no nanatanteraka izany faminaniana izany, ka maty ny zanany faralahy rehefa nanangana ny vavahady izy ary maty ny zanany lahimatoa rehefa nametraka ny fanorenany. Ny “ozona” izay mifandray amin’ny hafatr’i Elia dia nasehon’ny asan’ny fanorenana indray an’i Jeriko.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Indro, Izaho haniraka an’i Elia mpaminany ho aminareo alohan’ny hahatongavan’ilay andro lehibe sy mahatahotra an’i Jehovah; ary hampodiny amin’ny zanaka ny fon’ny ray, ary amin’ny rainy kosa ny fon’ny zanaka, fandrao ho avy Aho ka hamely ny tany amin’ny ozona. Malakia 4:5, 6.
The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.
Ny ozon’ny tantara Millerita izay nifandray tamin’ny hafatr’i Elia nentin’i Miller dia efa nambaran’i Josoa mialoha, ary tanteraka tamin’ny andron’i Elia sy Ahaba.
In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.
Tamin’ny androny no nanorenan’i Hiela Betelita an’i Jeriko; tamin’i Abirama lahimatoany no nametrahany ny fanorenany, ary tamin’i Segoba zandriny indrindra no nananganany ny vavahadiny, araka ny tenin’i Jehovah izay nambarany tamin’ny alalan’i Josoa, zanak’i Nona. 1 Mpanjaka 16:34.
The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.
Ny ozon’ny fanorenana indray an’i Jeriko dia tsy azo sarahina amin’ny fanehoana ny hery izay nasehon’Andriamanitra tamin’ny nampianjerany ny mandan’i Jeriko. Hoy Rahavavy White: “Ireo izay nomeny voninahitra manokana tamin’ny fahitany maso ireo fanehoam-pahagagana miavaka amin’ny heriny, tahaka ny nataon’ny Isiraely fahiny, nefa mbola sahy tsy hiraharaha ny toromarika mazava nataony, dia ho tratran’ny fahatezerany.” Ny Millerita dia vao avy nandray anjara tamin’ny fanehoana ny herin’Andriamanitra izay nahatratra ny tampony tamin’ny Antso Mamatonalina, kanefa nolaviny ny fianianan’i Mosesy momba ireo impito, izay ambaran’i Daniela koa ho ozon’i Mosesy.
Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.
Ny anarana dia tandindon’ny toetra ao amin’ny Tenin’Andriamanitra, ary ny anaran’ilay lehilahy izay nanorina indray an’i Jeriko, mbamin’ny anaran’ny zanany lahimatoa sy ny zanany faralahy, dia tena manazava zavatra maro. Hiela dia midika hoe Andriamanitra velona, Andriamanitry ny hery, ka manondro fa mpanara-dia an’Andriamanitra velona i Hiela. Ny maha-Bethelita azy dia mampifandray azy amin’ny fiangonana. Abirama, lahimatoany, dia midika hoe rain’ny haavo, amin’ny hevitra hoe asandratra sy avoaka ambony. Ny zanany faralahy, Segoba, dia midika hoe avo sy manandratra ary mampiakatra ambony. Ireo anarana telo ireo dia samy maneho singa amin’ny toetran’Andriamanitra, nefa ao anatin’ny tontolon’ny faminaniana izay notanterahiny, dia maneho lehilahy iray izay nanandratra sy nanasandratra ny tenany ho ambonin’ilay Andriamanitra Tsitoha izay nampianjera an’i Jeriko. Ny “vavahady” ao amin’ny faminaniana dia maneho fiangonana iray.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Ho an’ny fanahy manetry tena sady mino, ny tranon’Andriamanitra etỳ an-tany dia vavahadin’ny lanitra. Ny hiran’ny fiderana, ny vavaka, ary ny teny lazain’ireo solontenan’i Kristy, dia fomba voatendrin’Andriamanitra hanomanana vahoaka iray ho amin’ny fiangonana any ambony, ho amin’izany fanompoam-pivavahana ambony lavitra izany, izay tsy ahazoan-javatra mandoto miditra.” Testimonies, volume 5, 491.
The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.
Ny fiandohan’ny asa hanorina fiangonana dia nanomboka tamin’ny taona 1860, araka ny ambaran’ireo mpahay tantara Advantista tahaka an’i Arthur White, zafikelin’i Ellen White.
“While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.
“Raha i Ellen White no efa nanoratra sy namoaka tamin’ny an-tsipiriany ihany momba ny filàna ny filaminana amin’ny fitantanana ny asan’ny fiangonana (jereo Early Writings, 97–104), ary raha i James White kosa no nitazona izany filàna izany teo anatrehan’ny mpino tamin’ny alalan’ny lahateny sy ny lahatsoratra tao amin’ny Review, dia niadana ny fiangonana tamin’ny fandrosoana. Izay efa naseho tamin’ny teny ankapobeny dia noraisina tsara; kanefa raha tonga tamin’ny fampiharana izany ho amin-javatra manorina dia nisy fanoherana sy fitsipahana. Ny lahatsoratra fohy nosoratan’i James White tamin’ny volana Febroary dia nanaitra tsy vitsy hiala amin’ny fireharehan-tena milamindamina, ary ankehitriny dia be dia be ny resaka nandeha.”
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
“J. N. Loughborough, izay niara-niasa tamin’i White tany Michigan, no voalohany namaly. Ny teniny dia fanamafisana, nefa sady fiarovan-tena:
“‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’
“‘Misy manao hoe: raha mandamina ianareo mba hitana fananana araka ny lalàna, dia ho tonga anisan’i Babylona ianareo. Tsia; fantatro fa misy fahasamihafana lehibe tokoa eo amin’ny maha-eo amin’ny toerana ahafahantsika miaro ny fananantsika araka ny lalàna sy ny fampiasana ny lalàna hiarovana sy hampiharana ny fomba fijerintsika ara-pivavahana. Raha diso ny miaro ny fananan’ny fiangonana, nahoana no tsy diso koa ho an’ny olon-tsotra ny mitana fananana ara-dalàna?—Review and Herald, 8 Martsa 1860.’”
“James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:
“James White dia namarana ny fanambarany tao amin’ny Review, tamin’ny nametrahany teo anatrehan’ny fiangonana ny raharaha momba ny filàna fandaminana ny asa famoaham-boky, tamin’ireto teny ireto: ‘Raha misy manohitra ny soso-kevitray, moa ve izy ireo mba hanoratra drafitra iray izay ahafahanay, amin’ny maha-vahoaka anay, miasa araka izany?’—Ibid., 23 Febroary 1860. Ny minisitra voalohany niasa tany an-tsaha ka namaly izany dia i R. F. Cottrell, tonian-dahatsoratra mpifandray matanjaka iray tao amin’ny Review. Ny fanehoan-keviny avy hatrany dia tena nandà tanteraka:”
“‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.
“Nangatahin’i Rahalahy White ny rahalahy mba hiteny momba ny tolo-keviny hikajiana ny fananan’ny fiangonana. Tsy fantatro marina izay fepetra kasainy amin’izao soso-kevitra izao, nefa azoko fa ny hahazoana fiorenana ara-dalàna ho antokom-pivavahana araka ny lalàna no tiany hotratrarina. Raha ny amiko manokana, heveriko fa ho ratsy ny ‘hanao anarana ho antsika’, satria izany no fototra iorenan’i Babylona. Tsy heveriko fa hankasitrahan’Andriamanitra izany.—Ibid., 22 Martsa 1860.” Arthur White, Ellen G. White, boky 1, 420, 421.
James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.
Nanomboka ny ezak’i James White ho tonga fiangonana tamin’ny taona 1860, ary ny fiangonana dia asehon’ny “vavahady”. Izao no lazain’i Ellen White momba ny taona 1860.
“In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.
“Tamin’ny taona 1860 dia niampita ny tokonam-baravaranay ny fahafatesana, ka nanapaka ny rantsana zandriny indrindra tamin’ny hazo fianakavianay. Ilay kely Herbert, teraka ny 20 Septambra 1860, dia nodimandry ny 14 Desambra tamin’io taona io ihany.” Testimonies, boky 1, 103.
In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.
Tamin’ny taona 1863 dia namoy ny zanany lahimatoa koa ny Whites. Rehefa avy nilalao ka nafana loatra izy, dia niditra tao amin’ilay efitra izay nanomanana ny tabilao lamba, ary natory teo ambonin’ny lamba mbola mando sasany izay nampiasaina tamin’ny fanomanana ireo tabilao. Ny tabilao 1843 sy 1850 dia maneho ny fanorenana nisy ny hetsika Millerite. Ny tabilao novokarina tamin’ny 1863 kosa dia maneho fandavana ny “fito andro” ao amin’ny Levitikosy toko faha-26 araka izay naseho teo aloha teo amin’ny tabilaon’i Habakoka roa. Izy io dia manolotra hafatra fototra sandoka.
“When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:
“Rehefa tonga tao Topsham tamin’ny Zoma 27 Novambra [1863] ny ray aman-dreny, dia hitany teo amin’ny gara fa niandry azy ireo ny zanany lahy telo sy i Adelia. Raha ny hita dia salama tsara avokoa izy rehetra, afa-tsy i Henry, izay voan’ny sery. Nefa ny Talata nanaraka, 1 Desambra, dia narary mafy tamin’ny pnemonia i Henry. Taona maro tatỳ aoriana, i Willie, zandriny faralahy, no namerina nanorina ny fitantarana:”
‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.
“Nandritra ny tsy fanatrehan’ny ray aman-dreniny, i Henry sy i Edson, teo ambany fanaraha-mason’i Rahalahy Howland, dia nafana fo niasa tamin’ny fametahana ireo tabilao teo ambonin’ny lamba, mba ho vonona hamidy. Niasa tao amin’ny trano fivarotana nohofana izy ireo, tokony ho sakana iray miala ny tranon’ny fianakaviana Howland. Tamin’ny farany dia nisy fotoana fitsaharana nandritra ny andro vitsivitsy azon’izy ireo, raha mbola niandry ireo tabilao halefa avy any Boston izy ireo.... Rehefa niverina avy nandeha lavitra teny amoron-drano izy [Henry], dia nandry sy natory tsy am-piheverana teo ambonin’ny lamba mando vitsivitsy izay nampiasaina hanohanana ireo tabilao taratasy. Nisy rivotra mangatsiaka niditra avy tamin’ny varavarankely misokatra. Niteraka sery mafy izany tsy fitandremana izany.’” Arthur White, Ellen G. White, volume 2, 70.
In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.
Tamin’ny taona 1863, nifarana ny hetsika Millerita tamin’ny fananganana fiangonana iray sy ny fandavana ireo fahamarinana fototra aseho eo ambonin’ireo tabilao roa an’i Habakoka. Ny mpitarika lehibe, araka ny tandindon’i Hiela Betelita, dia efa nanomboka ny asa fametrahana ny vavahady tamin’ny taona 1860 ary namoy ny zanany faralahy noho izany. Tamin’ny taona 1863, ireo tabilao sandoka dia tonga ho toeram-pialan-tsasatra izay nandrianan’ny zanaka lahimatoa n’i Hiela. Voan’ny hatsiaka izy ka maty tamin’io taona io ihany. Ny fahafatesany dia nifandray mivantana tamin’ny fatoriany teo ambonin’ireo tabilao izay novokarina tamin’izany fotoana izany. Kanefa ny tabilao izay novokarina tamin’ny taona 1863 dia ny sandokan’ny fanorenana izay natsangan’i Elia, izay nasehon’i Miller.
The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.
Ny didin’i Josoa manohitra ny fanorenana indray an’i Jeriko dia nambara tamin’ny teny hoe “mampianiana.” Maneho fianianana sy ozona izany, ary io ihany no teny nadika hoe “impito” ao amin’ny Levitikosy enina amby roapolo. Izany no ozona manaraka ny hafatr’i Elia, ary izany ozona izany dia tanteraka tamin’ny 1860 sy 1863 raha ny Adventisma Millerita no nanorina indray an’i Jeriko tamin’ny fananganana fiangonana ara-dalàna sy ny fandavana ny vato mahatafintohina an’i Miller. Hiela dia Betelita, ka amin’ny lafiny ara-paminaniana dia manasongadina fa ny asan’i Hiela tamin’ny fanorenana indray an’i Jeriko dia asan’ny fanorenana fiangonana.
The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”
Ny “ozona” nataon’i Josoa dia nambara niaraka tamin’ny tantaran’ny adin’i Jeriko, ady izay tsy azo tantaraina raha tsy averimberina matetika ny filazana hoe “impito.”
In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.
Tamin’ny taona 1863, ny hafatra na ny “fianianana” an’i Mosesy, araka ny nasehon’i Elia, ary izay nosoloan’i William Miller tena, dia niteraka “ozona.” Samy nolavina na ny hafatr’i Mosesy na ny asan’i Elia. Niverina i Elia tamin’ny 1989, nefa tsy nampifandray indray tamin’i Mosesy raha tsy taorian’ny 11 Septambra 2001. Mbola mila arovana izany fanazavana izany, nefa tsy azo ihoarana mihitsy.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Ny mpitandrina tsy nohamasinina dia miandany hanohitra an’Andriamanitra. Midera an’i Kristy sy ny andriamanitr’izao tontolo izao amin’ny fofonaina iray ihany izy ireo. Na dia milaza aza izy fa mandray an’i Kristy, dia i Barabasy no fihininy, ary amin’ny asany no ilazany hoe: ‘Tsy ity Lehilahy ity, fa Barabasy.’ Aoka izay rehetra mamaky ireto andalana ireto hitandrina. Satana dia efa nirehareha ny amin’izay hainy atao. Mihevitra izy fa hahavita handrava ny firaisan-tsaina izay nivavahan’i Kristy mba hisy ao amin’ny Fiangonany. Hoy izy: ‘Hivoaka aho ka ho fanahy mandainga hamitaka izay azoko fitahina, mba hanakiana sy hanameloka ary hanova ny marina ho lainga.’ Aoka ny zanaky ny fitaka sy ny vavolombelona mandainga hampiantranoin’ny fiangonana iray izay efa nahazo mazava lehibe sy porofo lehibe, dia handà ny hafatra nalefan’ny Tompo izany fiangonana izany, ka handray ny filazana tsy mitombina indrindra sy ny fiheverana diso ary ny teoria diso. Mihomehy ny hadalan’izy ireo Satana, satria fantany izay marina.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Maro no hijoro eo amin’ny polipitra misy antsika no hitana eo an-tanany ny fanilon’ny faminaniana sandoka, izay nampirehetina avy tamin’ny fanilo afobe an’i Satana. Raha kolokoloina ny fisalasalana sy ny tsi-finoana, dia hesorina hiala amin’ny vahoaka izay mihevitra fa mahalala zavatra betsaka ny mpitandrina mahatoky. ‘Raha nahafantatra hianao,’ hoy Kristy, ‘dia hianao koa aza, amin’izao andronao izao, ny zavatra izay momba ny fihavananao! fa ankehitriny dia miafina amin’ny masonao izany.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Kanefa mijoro mafy ny fanorenan’Andriamanitra. Fantatry ny Tompo izay Azy. Ny mpanompo voamasina dia tsy mahazo manana fitaka eo am-bavany. Tsy maintsy ho mazava tahaka ny andro izy, afaka amin’ny pentina rehetra avy amin’ny ratsy. Ny fanompoana voamasina sy ny asa soratra voamasina dia ho hery amin’ny fampamirapiratana ny fahazavan’ny fahamarinana amin’ity taranaka miolakolaka ity. Fahazavana, ry rahalahy, fahazavana bebe kokoa no ilaintsika. Tsofy ny trompetra ao Ziona; ampandreneso ao amin’ny tendrombohitra masina ny fanairana. Angony ny tafiky ny Tompo, amin’ny fo voamasina, mba hihaino izay holazain’ny Tompo amin’ny olony; fa nampitomboiny ny fahazavana ho an’izay rehetra hihaino. Aoka izy ireo hitondra fiadiana sy ho voaomana, ary hiakatra ho amin’ny ady—ho famonjena ny Tompo hiady amin’ny mahery. Andriamanitra mihitsy no hiasa ho an’Israely. Hangina ny lela rehetra mandainga. Ny tanan’ny anjely no handrava ny teti-dratsy mamitaka izay amboarina. Tsy haharesy velively ny manda fiaron’i Satana. Hanaraka ny hafatry ny anjely fahatelo ny fandresena. Tahaka ny nandravan’Ilay Kapitenin’ny tafiky ny Tompo ny mandan’i Jeriko, dia toy izany no handresen’ny vahoakan’ny Tompo mpitandrina ny didiny, ary ho resy ny hery rehetra manohitra. Aoka tsy hisy fanahy hitaraina ny amin’ireo mpanompon’Andriamanitra izay tonga tany aminy nitondra hafatra avy any an-danitra. Aza mitady tsiny aminy intsony, ka manao hoe: ‘Mahery loatra ny fanambarany; mafy loatra ny fiteniny.’ Mety miteny mafy izy; nefa tsy ilaina va izany? Hampaneno ny sofin’ny mpihaino Andriamanitra raha tsy mety mihaino ny feony na ny hafany izy. Hotsarainy sy hofaiziny ireo izay manohitra ny tenin’Andriamanitra.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Satana dia nametraka ny fepetra rehetra azony natao mba tsy hisy zavatra ho tonga eo anivontsika amin’ny maha-vahoaka antsika ka hananatra sy hibedy antsika ary hamporisika antsika hanary ny fahadisoantsika. Nefa misy vahoaka hitondra ny fiaran’Andriamanitra. Ny sasany hiala hivoaka avy eo anivontsika ka tsy hitondra ny fiara intsony. Kanefa tsy hahavita hanao manda hanakanana ny fahamarinana ireo; fa handroso hatrany sy hiakatra hatrany izany mandra-pahatongan’ny farany. Tamin’ny lasa dia nanangana lehilahy Andriamanitra, ary mbola manana lehilahy vonona amin’ny fotoana mety Izy ankehitriny, miandry, efa voaomana hanao izay andidiany—lehilahy izay handalo hamakivaky ireo famerana izay tahaka ny manda voalalotra feta tsy voatono tsara ihany. Rehefa mametraka ny Fanahiny eo amin’ny olona Andriamanitra, dia hiasa izy. Hitory ny tenin’i Jehovah izy; hanandratra ny feony tahaka ny trompetra izy. Ny fahamarinana dia tsy hihena na ho very ny heriny eo an-tànany. Hasehony amin’ny vahoaka ny fandikan-dalàny, ary amin’ny taranak’i Jakoba ny fahotany.” Testimonies to Ministers, 409–411.