We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Nofarananay ny lahatsoratra teo aloha tamin’ny andalana iray miresaka momba ny “fanahy mandainga” isika. Ity manaraka ity dia iray amin’ireo fehintsoratra avy amin’io andalana io.
“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.” Testimonies to Ministers, 409.
“Ny mpitondra fivavahana tsy nohamasinina dia miara-milahatra 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 dia hoy izy: ‘Tsy Itỳ Lehilahy itỳ, fa Barabasy.’ Aoka izay rehetra mamaky ireto andalana ireto hitandrina. Efa nanao fireharehana Satana ny amin’izay azony atao. Heveriny fa hahavaha ny firaisan-kina izay nivavahan’i Kristy mba hisy ao amin’ny Fiangonany izy. Hoy izy: ‘Hivoaka aho ka ho fanahy mandainga hamitaka izay azoko, mba hitsikera sy hanameloka ary handiso.’ Aoka ny zanaky ny fitaka sy ny vavolombelona mandainga horaisin’ny fiangonana izay efa nanana fahazavana lehibe sy porofo lehibe, dia handa ny hafatra izay nalefan’ny Tompo izany fiangonana izany, ka handray ny filazana tsy mitombina indrindra sy ny fiheverana diso ary ny fampianarana diso. Mihomehy noho ny hadalany Satana, fa fantany izay fahamarinana.” Testimonies to Ministers, 409.
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.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
Aoka “ny zanaky ny fitaka sy ny vavolombelona mandainga horaisin’ny fiangonana izay efa nanana fahazavana lehibe sy porofo lehibe, ary izany fiangonana izany dia hanary ny hafatra izay nalefan’ny Tompo, ka handray fanambarana tsy mitombina indrindra sy fiheverana diso ary teoria sandoka.” Tamin’ny taona 1863, ny Advantisma Millerita dia ‘niverina’ tamin’ilay fomba fiasa tsy mitombina sy sandoka izay nampiasain’ny Protestanta nihemotra, ka nandà ny famantarana nataon’i William Miller ny amin’ny fito andro ao amin’ny Levitikosy enina amby roapolo. Ny lohahevitra momba ny ‘fiverenana’ dia nasehon’ireo mpikomy tao amin’ny Nomery efatra ambin’ny folo, raha nanapa-kevitra izy ireo hifidy mpitarika iray ka hiverina any Egypta.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Ary hoy izy nifampiresaka hoe: Andeha isika hanendry mpitarika, ka hiverina any Egypta. Nomery 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Ny lohahevitra momba ny “fiverenana” ho amin’ny Protestanta nihemotra koa dia nasehon’i Jeremia, rehefa tao amin’ny toko faha-dimy ambin’ny folo izy no nilazana fa afaka miverina aminy ireo Protestanta lavo, nefa izy kosa tsy mahazo “miverina” ho any aminy.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Tsy niara-nipetraka tamin’ny fivorian’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fanaintainiako, ary tsy azo sitranina ny feriko, ka mandà tsy ho sitrana? Ho tahaka ny mpandainga amiko va Hianao, sy ho tahaka ny rano ritra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha avahanao ny soa sarobidy amin’ny ratsy, dia ho tahaka ny vavako ianao; aoka hiverina aminao izy, fa ianao kosa aza miverina aminy. Ary hataoko rindrina varahina mafy amin’ity firenena ity ianao; ary hiady aminao izy, nefa tsy haharesy anao; fa momba anao Aho hamonjy anao sy hanafaka anao, hoy Jehovah. Jeremia 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Angamba ny sary faminaniana mazava indrindra momba ny foto-kevitra tsy hiverenana amin’ny Protestanta nihemotra amin’ny finoana dia hita ao amin’ny tantaran’ilay mpaminany tsy nankatò, izay nitondra hafatra fananarana ho an’i Jeroboama, mpanjaka voalohany tamin’ireo foko folo tany avaratra.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Ary hoy ny mpanjaka tamin’ilay lehilahin’Andriamanitra: Andeha hiaraka amiko ho any an-trano, ka mamelombelona tena, dia homeko valisoa ianao. Fa hoy ilay lehilahin’Andriamanitra tamin’ny mpanjaka: Na dia homenao ahy aza ny antsasaky ny tranonao, dia tsy hiaraka aminao hiditra aho, sady tsy hihinan-kanina na hisotro rano amin’ity tany ity; fa izao no nandidiana ahy tamin’ny tenin’i Jehovah hoe: Aza mihinan-kanina, na misotro rano, na miverina amin’ny lalana izay nandehananao. Dia nandeha tamin’ny lalana hafa izy ka tsy niverina tamin’ny lalana izay nalehany hankany Betela. 1 Mpanjaka 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Ilay mpaminany tsy nankatò dia efa nilazan’Andriamanitra mba tsy hiverina amin’ny lalana izay nihaviany. Ny Advantisma Millerita dia nivoaka avy tamin’ny Protestantisma, izay asehon’i Sardisy, ary tsy tokony hiverina izy ireo. Na dia fantatr’ilay mpaminany tsy nankatò tsara aza fa tsy tokony hiverina amin’ny lalana izay nihaviany izy, dia nisy mpaminany sandoka avy amin’ny fanjakan’i Jeroboama nilaza taminy fa efa niteny Andriamanitra fa tokony hiverina any an-tranon’ilay mpaminany sandoka ilay mpaminany tsy nankatò ka hiara-mihinana aminy. Na dia teo aza ny torolalan’Andriamanitra, dia izany indrindra no nataony. Raha vantany vao nanomboka nihinana ny sakafon’ilay mpaminany sandoka izy, dia ambara mazava ao amin’ny Baiboly fa nandainga ilay mpaminanin’i Samaria.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Ary nisy mpaminany antitra iray nonina tao Betela; ary tonga ny zanany lahy ka nilaza taminy ny asa rehetra izay nataon’ilay lehilahin’Andriamanitra tamin’izany andro izany tao Betela; ary ny teny izay nolazainy tamin’ny mpanjaka dia nambarany tamin-drainy koa. Ary hoy rainy taminy: Làlana aiza no nalehany? Fa efa hitan’ny zanany lahy izay làlana nalehan’ilay lehilahin’Andriamanitra, izay avy tany Joda. Ary hoy izy tamin’ny zanany lahy: Laselio ampondra aho. Dia nolaseliny ny ampondra, ka nitaingina azy izy, Ary nanaraka ilay lehilahin’Andriamanitra izy ka nahita azy nipetraka teo ambanin’ny hazo ôka; ary hoy izy taminy: Hianao va ilay lehilahin’Andriamanitra izay avy tany Joda? Ary hoy izy: Izaho ihany. Dia hoy izy taminy: Avia hiara-mody amiko, ka mihinàna mofo. Ary hoy izy: Tsy mahazo miara-miverina aminao aho, na hiara-miditra aminao; ary tsy hihinana mofo na hisotro rano miaraka aminao amin’ity tany ity aho; Fa izao no nolazaina tamiko tamin’ny tenin’i Jehovah: Aza mihinana mofo, ary aza misotro rano any, ary aza miverina handeha amin’ny làlana izay nalehanao. Hoy izy taminy: Mpaminany koa aho tahaka anao; ary nisy anjely niteny tamiko tamin’ny tenin’i Jehovah hoe: Ento miverina miaraka aminao izy ho ao an-tranonao, mba hihinanany mofo sy hisotroany rano. Nefa nandainga taminy izy. Dia niara-niverina taminy izy ka nihinana mofo tao an-tranony ary nisotro rano. 1 Mpanjaka 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if 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.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Ilay mpaminany tsy nankatò dia nihinana sy nisotro niaraka tamin’ilay mpaminany mpandainga avy any Samaria, izay midika fa nekeny ny hafatr’ilay mpaminany nihemotra tamin’ny finoana, ary nolaviny ny hafatry ny Tompo—dia ilay hafatra izay nentiny tamim-pahamarinana tamin’io andro io ihany. Fantany tsara fa tsy tokony hiverina izy, kanefa dia nataony ihany izany. Ampahafantarin’i Rahavavy White antsika fa raha “ampiantranoina ao amin’ny fiangonana izay nandray fahazavana lehibe sy porofo lehibe ny zanaky ny fitaka sy ny vavolombelona mandainga, dia handà ny hafatra izay nalefan’ny Tompo izany fiangonana izany.” Ao amin’ny tantara Millerita, ny anjelin’ny voalohany dia nampahazava ny tany tamin’ny voninahiny. Tamin’ny 1840, ny hafatry ny anjely voalohany dia nentina tany amin’ny tobim-piasan’ny misiona rehetra eran’izao tontolo izao.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Ny vaovao mahafaly momba ny fahatongavan’ny Tompo tsy ho ela amin-kery sy voninahitra lehibe eto amin’izao tontolo izao dia fahamarinana, ary tamin’ny taona 1840 dia maro ny feo natsangana mba hanambara izany.” Manuscript Releases, volume 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Fotoana fohy taorian’izany, dia niverina tamin’“ny lainga” momba ny fomba fiasa nentin’ny Protestanta niodina ny Advantisma Millerita, ka nanary “ny hafatry ny Tompo” izay nalefan’Andriamanitra tamin’ny alalan’i William Miller. Nariany ny hafatr’i Mosesy araka ny nasehon’i Elia, ary ilay “lainga” izay noraisina tany am-piandohan’ny tantara Millerita no maneho ilay “lainga” izay inoana amin’ny farany; ilay “lainga” izay mitondra fitaka mahery amin’ny Advantisma Laodikiana.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Ary amin’ny fitaka rehetra ateraky ny tsy fahamarinana ao amin’izay ho very; satria tsy nandray ny fitiavana ny fahamarinana izy, mba hovonjena. Ary noho izany antony izany dia handefasan’Andriamanitra fahadisoan-kevitra mahery izy, mba hinoany ny lainga; mba hohelohina avokoa izay rehetra tsy nino ny fahamarinana, fa nankafy ny tsy fahamarinana. 2 Tesaloniana 2:10–12
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Ezahinay ny hampiseho ny anjara toeran’i Elia amin’ny maha-tandindona azy mifandray amin’ireo tantara mifanandrify momba ny tandrok’i Protestanta sy ny tandrok’i Repoblikanisma mandritra ny vanim-potoana hanjakan’ny fanjakana fahenina amin’ny faminanian’ny Baiboly. Ny fahasarotana amin’ny fampivondronana ara-paminaniana ireo olana rehetra tamin’ny 1863, farafahakeliny amiko, dia ireo tsipika isan-karazany mifamatotra izay manakaiky ny hevitry ny “fandresen-dahatra miolikolika”. Ny fandresen-dahatra mahitsy sy mivantana hatrany no fomba fiasa tsara indrindra, kanefa asa sarotra ny mamantatra ireo fahamarinana avy amin’Andriamanitra sy ny fifandraisan’ireo fahamarinana ireo samy izy, satria hita ao amin’ny Baiboly “eto kely ary eroa kely” izy ireny.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Iza no hampianariny fahalalana? ary iza no hampahafantariny ny fotopampianarana? Ireo izay efa voasara-nono sy nesorina tamin’ny nono. Fa didy tsy maintsy ampiana didy, didy ampiana didy; andalana ampiana andalana, andalana ampiana andalana; etỳ kely, ary erỳ kely. Isaia 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Asa sarotra ihany koa izany rehefa ireo kendrena ho mpihaino anao dia ahitana ireo izay efa mahafantatra ny fahamarinana fototra resahinao, nefa ny hafa kosa mbola vaovao tanteraka amin’izany rehetra izany. Saika ny fahamarinana rehetra izay kasainao homena topy maso ato amin’ity lahatsoratra ity dia hita ao amin’ny Tabilao nosoratan’i Habakoka. Noho ny tahotra sao toa mampiasa “lojika mihodinkodina” aho, dia holazaiko aminareo mialoha izay halehantsika, dieny mbola tsy tonga any isika.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
Tamin’ny taona 1863, ny Advantisma Millerita Laodiseana dia nanangana sarin’ny fialonana. Ny sarin’ny fialonana dia maneho ny taranaka voalohany amin’ireo taranaka efatra ao amin’ny Advantisma Laodiseana.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Dia hoy Izy tamiko hoe: Ry zanak’olona, asandrato ankehitriny ny masonao mankany amin’ny avaratra. Dia nasandratro nankany amin’ny avaratra ny masoko, ka, indro, teo avaratra, eo am-bavahadin’ny alitara, no nisy io sarin’ny fahasarotam-piaro io teo amin’ny fidirana. Ezekiela 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Ny taranaka efatra ao amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito dia aseho ao amin’ny andalan-teny samihafa ao amin’ny Soratra Masina, nefa Ezekiela toko faha-valo no ampiasaiko ho toy ny fototra iantefan’ny fanovozan-kevitra. Ny antony anaovako izany dia satria ny toko faha-valo dia mitarika mankany amin’ny toko faha-sivy. Ao amin’ny Ezekiela faha-sivy, ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia aseho an-tsary, ary ao amin’ny Testimonies, boky fahadimy, Sister White dia manondro mazava izany zava-misy izany. Ao amin’ny fanamarihan’i Sister White dia resahiny mazava tsara ny sokajin’olona mpivavaka roa ao Jerosalema amin’ny fotoana anatanterahana ny fanisiana tombo-kase. Toy izany koa no ataon’i Ezekiela, ary ny sokajy izay tsy mandray ny tombo-kase dia aseho ao amin’ny toko faha-valo.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ny sarangan’olona izay tsy mahatsiaro alahelo noho ny fitotonganany ara-panahy, na tsy mitomany noho ny fahotan’ny hafa, dia havela tsy hanana ny tombo-kasen’Andriamanitra. Ny Tompo dia manome baiko ny irany, dia ireo lehilahy mitondra fiadiana famonoana eny an-tanany hoe: ‘Mankanesa hanaraka azy hamaky ny tanàna, ka mamonoa; aza avela hiantra ny masonareo, ary aza mamindra fo ianareo: vonoy tanteraka na ny antitra na ny tanora, na ny zatovovavy, na ny ankizy madinika, ary ny vehivavy: nefa aza manakaiky olona iray izay misy marika eo aminy; ary manomboka eo amin’ny fitoerako masina. Dia nanomboka tamin’ny anti-panahy izay teo anoloan’ny trano izy ireo.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Eto no ahitantsika fa ny fiangonana—izay fitoeran’Andriamanitra masina—no voalohany nahatsapa ny kapoky ny fahatezeran’Andriamanitra. Ireo loholona, dia ireo izay nomen’Andriamanitra fahazavana lehibe sady nijoro ho mpiambina ny tombontsoa ara-panahin’ny vahoaka, dia namadika ny fitokisana napetraka taminy. Nandray ny toerana izy ireo ka nanao hoe tsy tokony hanantena fahagagana isika, na fanehoana miavaka ny herin’Andriamanitra tahaka ny tamin’ny andro fahiny. Efa niova ny fotoana. Ireo teny ireo no manamafy ny tsi-finoany, ka hoy izy: Tsy hanao soa Jehovah, ary tsy hanao ratsy koa Izy. Mamindra fo loatra Izy ka tsy hamangy ny olony amin’ny fitsarana. Koa dia ‘Fiadanana sy filaminana’ no antson’ireo lehilahy izay tsy hanandratra intsony ny feony tahaka ny trompetra mba hampiseho amin’ny vahoakan’Andriamanitra ny fahadisoany sy amin’ny taranak’i Jakoba ny fahotany. Ireo alika moana izay tsy nety nivovo ireo no hahatsapa ny famaliana marina ataon’Andriamanitra tafintohina. Lehilahy sy zatovovavy ary zaza madinika dia ringana miaraka avokoa.” Testimonies, boky faha-5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Ny toko fahavalo dia manoritsoritra ireo any Jerosalema—“ny fiangonana” izay ao amin’ny taranaka fahefatra amin’ireo taranaka efatra—aseho ho miankohoka amin’ny masoandro.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Dia nitondra ahy ho eo amin’ny kianja anatiny amin’ny tranon’i Jehovah; ary, indro, teo am-baravaran’ny tempolin’i Jehovah, teo anelanelan’ny lavarangana fidirana sy ny alitara, dia nisy lehilahy dimy amby roa-polo teo ho eo, nanome lamosina ny tempolin’i Jehovah sady nitodika niantsinanana ny tavany; ary niankohoka tamin’ny masoandro niantsinanana izy. Dia hoy Izy tamiko: Efa hitanao va izany, ry zanak’olona? Moa zavatra maivana va amin’ny taranak’i Joda ny manao ny fahavetavetana izay ataony eto? fa efa nofenoiny herisetra ny tany, ary niverina nampahatezitra Ahy indray izy; ary, indro, apetany eo amin’ny orony ny sampana. Koa Izaho kosa dia hanao amim-pahavinirana: ny masoko tsy hiantra, ary tsy hamindra fo Aho; ary na dia hiantso mafy eo an-tsofiko aza izy, dia tsy hohenoiko izy. Ezekiela 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Toy ny tatitra ratsin’ireo mpitsikilo folo, ireo mpitarika dimy amby roapolo amin’ny fikomiana izay miankohoka amin’ny masoandro dia “nahatezitra” an’i Jehovah. Ny lalàn’ny Alahady no “andro fihantsiana” izay tondroin’ireo mpaminany ho avy. Ny toko fahasivy dia mamaritra ireo izay mandray ny tombo-kasen’Andriamanitra amin’io fotoana io ihany, fa famerimberenana sy fanitarana fotsiny ny toko fahavalo izany.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“এই ঈশ্বরৰ দাসসকলৰ মোহৰ মৰা [প্ৰকাশিত বাক্য সাত] সেই একে বিষয়, যি বিষয় যিহিষ্কেলক দর্শনত দেখুওৱা হৈছিল।” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Tamin’ny taona 1863 no nanombohan’ny taranaka voalohan’ny Advantisma Laodiseana ny fitsangatsanganany tany an-efitra. Ny tantara ara-paminaniana izay mamantatra ny sarin’ny fialonana tamin’ny 1863 dia ny zanak’omby volamenan’i Arona. Ny toetra ara-paminaniana ananan’io zanak’omby volamena io dia izao: sarin’ny bibidia izy, ary volamena izy. Ny volamena dia tandindon’i Babylona, koa ny zanak’omby volamenan’i Arona dia ny sarin’ny bibidian’i Babylona. Ny sarin’ny bibidia dia faritana ihany ho fitambaran’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Fa inona moa ny ‘sarin’ny bibidia’? ary ahoana no hamoronana azy? Ny sarin’io dia ataon’ilay bibidia manan-tandroka roa, ary sarin’ilay bibidia izy. Antsoina koa hoe sarin’ny bibidia izy. Koa raha hahafantatra izay toetran’ilay sary sy ny fomba hamoronana azy isika, dia tsy maintsy mandinika ny toetran’ilay bibidia mihitsy—dia ny fahefana papaly.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Rehefa tonga simba ny fiangonana voalohany tamin’ny fialany tamin’ny fahatsoran’ny filazantsara sy tamin’ny fanekeny fombafomba sy fomba amam-panao jentilisa, dia very taminy ny Fanahy sy ny herin’Andriamanitra; ary mba hifehezany ny feon’ny fieritreretan’ny vahoaka, dia nitady ny fanohanan’ny fahefana sivily izy. Ny vokany dia ny fahefana papaly, fiangonana iray izay nifehy ny fahefan’ny fanjakana sady nampiasa izany hampandrosoana ny tanjony manokana, indrindra ho amin’ny fanasaziana ny ‘fivadiham-pinoana.’ Mba hahafahan’i Etazonia mamorona sarin’ilay bibidia, dia tsy maintsy fehezin’ny fahefana ara-pivavahana toy izany ny fitondrana sivily ka ny fahefan’ny fanjakana koa dia hampiasain’ny fiangonana hanatanterahana ny tanjony manokana.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Ny zanak’omby nataon’i Arona dia natao tamin’ny fotoana nandraisan’i Mosesy ny Didy Folo. Ny didy faharoa dia mandrara ny fanompoan-tsampy, ary ahitana famaritana ampahany momba ny toetran’Andriamanitra koa, raha milaza an’Andriamanitra ho Andriamanitra saro-piaro izy.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Aza manao sarin-javatra voasokitra ho anao, na endriky ny zavatra rehetra izay any an-danitra ambony, na izay etỳ an-tany ambany, na izay any anaty rano ambanin’ny tany; aza miankohoka eo anatrehany ianao, na manompo azy; fa Izaho Jehovah Andriamanitrao dia Andriamanitra saro-piaro, mamaly ny heloky ny ray amin’ny zanaka hatramin’ny taranaka fahatelo sy fahefatra amin’izay mankahala Ahy; ary maneho famindram-po amin’ny arivo taranaka kosa amin’izay tia Ahy sy mitandrina ny didiko. Eksodosy 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Ny sarin’ny zanak’omby volamena nataon’i Arona, izay sampy, dia maneho sarin’ny fialonana, satria izany no niteraka ilay fahatezerana marina izay nanery an’i Mosesy hanipy sy hamaky ireo takela-bato roa voalohany nisy ny Didy Folo. Kasainay haseho fa ny tabilao sandoka tamin’ny 1863 dia nasehon’ilay zanak’omby volamena nataon’i Arona. Ny fialonan’Andriamanitra dia naseho tamin’ilay zanak’omby volamena nataon’i Arona, satria ilay zanak’omby volamena dia nisolo tena andriamani-diso. Ilay zanak’omby dia fanehoana sandokan’Andriamanitra. Nambaran’i Arona fa izy no nisolo tena ireo andriamanitra izay namonjy azy ireo tamin’ny fanandevozana tany Egypta. Ireo takela-bato roa izay novakin’i Mosesy tao amin’izany tantara izany, dia “dika mitovy” amin’ny toetran’ilay tena Andriamanitra, dia Ilay Andriamanitra izay tena nitondra azy ireo nivoaka avy tany Egypta. Ny tabilao sandoka novokarina tamin’ny 1863 dia sarin’ny fialonana, satria namaky ny takela-bato roan’ny Habakoka toko faharoa izany tamin’ny fanesorana ny impito tamin’ny fianianan’i Mosesy.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Efa hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovàna izy; fa ny tarehimarika dia araka izay niriny; fa ny tanany dia teo amboniny ka nanafina fahadisoana iray tao amin’ny tarehimarika sasany, mba tsy hisy hahita izany, mandra-panaisotra ny tanany.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Ankoatra izany, i Ellen White dia manampy amin’ilay didy hoe tsy hanova ny tabilao 1843, miaraka amin’ilay fanamarihana hoe “afa-tsy amin’ny alalan’ny tsindrimandry.”
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Hitako fa ny tabilao taloha dia notarihin’ny Tompo, ary tsy misy na dia tarehimarika iray aza ao aminy tokony hovaina, raha tsy amin’ny alalan’ny tsindrimandry. Hitako fa ny tarehimarika eo amin’ny tabilao dia araka izay tian’Andriamanitra hahavelona azy, ary ny tànany dia teo amboniny ka nanafina fahadisoana iray tamin’ny sasany amin’ireo tarehimarika, mba tsy hisy hahita izany mandra-panaisotra ny tànany.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
Niara-nipetraka tao amin’ny fianakavian’i Otis Nichol i James sy Ellen White, tamin’ny fotoana nanomanan’ny fianakavian’i Nichol sy namoahany ny tabilao 1850. Ny hany zavatra “novana” tamin’ny tabilao 1850 dia ny nampiasana ny taona ‘1844’ ho solon’ny taona ‘1843,’ izay naseho teo amin’ny tabilao 1843. Ny hany zavatra “novana” dia fanitsiana ilay “fahadisoana” izay nasandratr’Andriamanitra ny tanany hiaro azy. Ny tsindrimandrin’ilay mpaminanivavy dia tao amin’ilay trano indrindra izay nanovana ny tabilao 1843 ho tonga tabilao 1850, ary ny impito ao amin’ny Levitikosy enina amby roapolo dia mbola voatahiry teo amin’izany tabilao izany, tahaka izay naha-teo azy tamin’ny tabilao 1843.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Ny didy faharoa dia ahitana singa iray hafa amin’ity piozila ara-paminaniana ity, satria manondro izany fa manisa ny taranaka Andriamanitra mandra-pitsidiny ny heloka izay mitranga. Tamin’ny 1863 no nanombohan’ny voalohan’ireo taranaka efatra an’ny fiangonana Advantista Mitandrina ny Andro Fahafito, satria nifarana tamin’izay fotoana izay ny hetsika Millerita.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Ny takelaka roa misy ny Didy Folo dia tandindon’ny takelaka roan’i Habakoka, nefa koa tandindon’ny mofo ahetsiketsika roa tamin’ny Pentekosta, izay hany fanatitra tao amin’ny fanompoam-pivavahana ao amin’ny fitoerana masina izay nahitana ota. Ny fanehoana ny herin’Andriamanitra tamin’ny nanomezana ny Didy Folo, ny fanehoana ny herin’Andriamanitra tamin’ny firotsahan’ny Pentekosta, ary ny fanehoana ny herin’Andriamanitra teo amin’ny tantaran’ny tabilao roa an’ny Millerita, dia samy tandindon’ny fanehoana farany ny firotsahan’ny Fanahy Masina amin’ny ranonorana farany avokoa. Ny mofo ahetsiketsika roa tamin’ny Pentekosta dia misolo tena ny iray hetsy sy efatra arivo sy efatra alina, izay asandratra ho famantarana mandritra ny ranonorana farany.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Ny mofo onjan’ny Pentekosta dia tsy maintsy nomanina tamin’ny “masirasira”, izay maneho ny ota, kanefa ny masirasira dia levon’ny fizotry ny fanendasana.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Tamin’izany andro izany, raha mbola niangona ny vahoaka betsaka tsy tambo isaina, hany ka nifanosihosy izy, dia niteny tamin’ny mpianany aloha Izy hoe: Mitandrema ianareo ny amin’ny masirasiran’ny Fariseo, dia ny fihatsarambelatsihy izany. Lioka 12:1.
The wave loaves were a first fruit offering.
Ny mofo ahetsiketsika dia fanatitra santatry ny vokatra.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Hamoaka avy ao amin’ny fonenanareo mofo ahofahofa roa, avy amin’ny ampahafolon’ny efaha roa; lafarinina tsara no hanaovana azy; hatao amin’ny masirasira izy; santatr’vokatra ho an’i Jehovah ireo. Levitikosy 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Ny iray alina amby efatra arivo amby iray hetsy sy efatra arivo dia fanatitra voaloham-bokatra amin’ny andro farany.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Ary nijery aho, ka, indro, nisy Zanak’ondry nitsangana teo ambonin’ny tendrombohitra Ziona, ary nisy efatra arivo amby efatra alina sy iray hetsy niaraka taminy, izay nanana ny anaran’ny Rainy voasoratra teo amin’ny handriny. Ary nandre feo avy tany an-danitra aho, tahaka ny feon’ny rano be, ary tahaka ny feon’ny kotrokorana mafy; ary nandre ny feon’ny mpitendry harpa aho, nitendry ny harfany; ary nihira toa hira vaovao teo anoloan’ny seza fiandrianana sy teo anoloan’ny zava-mananaina efatra ary ny loholona izy; ary tsy nisy olona nahay nianatra izany hira izany afa-tsy ny efatra arivo amby efatra alina sy iray hetsy, izay navotana avy tamin’ny tany. Ireo no tsy voaloton’ny vehivavy; fa virijina izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona ho santatr’asa ho an’Andriamanitra sy ho an’ny Zanak’ondry. Ary tsy nisy fitaka hita teo am-bavany; fa tsy manan-tsiny izy eo anoloan’ny seza fiandrianan’Andriamanitra. Apokalypsy 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Ny antokon’ny mpivavaka amin’ny andro farany izay tsy mba ho faty velively, asehon’i Elia, dia ho efa naharesy tanteraka ny ota; fa ny afon’ny fanadiovana izay entin’ny Iraky ny Fanekena hihatra aminy dia handoro sy hanaisotra tanteraka ny masirasira ao amin’ny zanak’i Levy.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Indro, hirahiko ny irako, ary izy hanomana ny lalana eo alohako; ary ny Tompo, izay tadiavinareo, dia ho avy tampoka ao amin’ny tempoliny, dia ilay iraky ny fanekena, izay ifalianareo; indro, ho avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no hahatanty ny andron’ny fihaviany? ary iza no hahajanona raha miseho Izy? fa Izy dia tahaka ny afon’ny mpandrendrika, sy tahaka ny savonin’ny mpanadio lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanak’i Levy ka hodioviny tahaka ny volamena sy ny volafotsy, mba hahafahany manatitra fanatitra amin’ny fahamarinana ho an’i Jehovah. Dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Ny fanatitra izay “tahaka ny tamin’ny andro fahiny” dia ilay fanatitra ahetsiketsika tamin’ny Pentekosta, dia mofo roa. Nasandratra ho fanatitra izany, ka manondro ireo mpaminany roa izay novonoina teny an-dalambe, ary avy eo nasandratra ho any an-danitra ho faneva, eo am-piandohan’ny krizin’ny lalàna Alahady.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Rehefa nataon’i Arona ny zanak’omby volamena, dia nambarany fa io zanak’omby io no andriamanitra izay nitondra azy ireo nivoaka avy tany Egypta, ary avy eo dia nanambara fety ho an’i Jehovah izy.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Dia nandray izany avy tamin’ny tànany, dia namolavola azy tamin’ny fitaovana fandravahana, rehefa avy nanao azy ho zanak’omby voarendrika; ary hoy izy ireo: Ireo no andriamanitrao, ry Isiraely ô, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary rehefa hitan’i Arona izany, dia nanorina alitara teo anoloany izy; ary Arona dia nanao filazana ka nanao hoe: Rahampitso dia andro firavoravoana ho an’i Jehovah. Eksodosy 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Rehefa nisaraka tamin’ny fanjakan’i Joda tany atsimo ny fanjakana avaratr’Israely, dia ninia nampiditra fanompoam-pivavahana sandoka tao amin’ny tanàna roa i Jeroboama, mpanjaka voalohany tamin’ny Isiraely, ka nanao ilay fanambarana mitovy tamin’i Arona, nilaza fa ireo zanak’omby volamenany roa no andriamanitra izay nitondra azy ireo nivoaka avy tany Egypta, ary nanendry fety sandoka tahaka izay nataon’i Arona.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ary hoy Jeroboama anakampo tao am-pony hoe: Ankehitriny dia hiverina amin’ny taranak’i Davida ny fanjakana. Raha miakatra ity vahoaka ity hanao fanatitra ao an-tranon’i Jehovah any Jerosalema, dia hiverina indray ho amin’ny tompony, dia Rehoboama, mpanjakan’ny Joda, ny fon’ity vahoaka ity; ary hamono ahy izy ka hiverina any amin’i Rehoboama, mpanjakan’ny Joda. Dia naka saina ny mpanjaka ka nanao zanak’omby volamena roa, ary hoy izy taminy: Sarotra loatra aminareo ny miakatra any Jerosalema; indreo andriamanitrao, ry Isiraely, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary ny iray napetrany tao Betela, ary ny iray kosa napetrany tao Dana. Ary tonga fahotana izany zavatra izany; fa ny vahoaka nankany hiankohoka teo anoloan’ny iray, dia hatrany Dana aza. Ary nanao trano amin’ny fitoerana avo izy, sady nanao mpisorona avy tamin’ny sarambabem-bahoaka izay tsy mba isan’ny taranak’i Levy. Ary Jeroboama nanendry fety tamin’ny volana fahavalo, tamin’ny andro fahadimy ambin’ny folo amin’ny volana, tahaka ny fety izay any Joda; ary nanatitra teo ambonin’ny alitara izy. Toy izany no nataony tao Betela, ka namono zavatra hatao fanatitra ho an’ireo zanak’omby izay nataony; ary napetrany tao Betela ny mpisoron’ny fitoerana avo izay nataony. Dia nanatitra teo ambonin’ny alitara izay nataony tao Betela izy tamin’ny andro fahadimy ambin’ny folo amin’ny volana fahavalo, dia tamin’ny volana izay noforoniny avy tamin’ny fony ihany; ary nanendry fety ho an’ny Zanak’Isiraely izy; dia nanatitra teo ambonin’ny alitara izy ka nandoro ditin-kazo manitra. 1 Mpanjaka 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Ny hoe Dana dia midika fitsarana, ary maneho fanjakana iray; ny hoe Betela kosa dia midika ny tranon’Andriamanitra. Tahaka ny tamin’ny fikomian’i Arona sy ny an’i Jeroboama mpanjaka, ireo tandindona ireo dia manondro ny firaisan’ny fiangonana sy ny fanjakana izay hiseho amin’ny farany amin’ny lalàna Alahady any Etazonia.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Ny lalànan’ny Alahady dia miseho amin’ny faran’ny Advantisma, ary tamin’ny fiandohan’ny Advantisma, ilay hetsika izay efa nofaritana ho ilay tandroka protestanta tamin’ny fahavaratry ny taona 1844, dia niray ara-dalàna tamin’ilay tandroka Repoblikana. Araka izany, ny fikomian’i Arona sy Jeroboama dia maneho samy ny taona 1863 sy ny lalànan’ny Alahady izay ho avy tsy ho ela.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Ny antony anadiovan’ilay iraky ny fanekena ny “zanak’i Levy” fa tsy ny foko hafa, dia satria tamin’ny fikomiana momba ilay zanak’omby volamena nataon’i Arona, ny Levita no nijanona niaraka tamin’i Mosesy. Noho ny fahatokiany dia natao ho ilay foko izay nisolo tena ny fisoronana izy ireo tamin’izany, dia voninahitra izay efa nokasaina teo aloha mba ho an’ny lahimatoa avy amin’ny foko tsirairay avy. Izany no antony nanaovan’i Jeroboama antoka fa ny fisoronany sandoka dia tsy avy tamin’ny zanak’i Levy, fa kosa nataony ny fisoronany “avy tamin’ny ambany indrindra tamin’ny olona, izay tsy avy tamin’ny zanak’i Levy.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Ny zanak’i Levy dia ireo izay voadio amin’ny afo ho famantarana, na fanatitra ahofahofa mandritra ny krizin’ny lalàna alahady. Ny tantaran’ny krizin’ny lalàna alahady amin’ny andro farany dia notandindonin’ny krizin’ny taona 1863, tamin’izay ny tandroka Protestanta vao nofaritana dia niraikitra ara-dalàna tamin’ny tandroka Repoblikana. Mbola misy tsipika iray hafa amin’ny tantara hodinihintsika alohan’ny hanombohantsika handalina ireo andalan-teny vao noresahintsika.
That line is the year 1856, and we will address that in our next article.
Io andalana io dia ny taona 1856, ary horesahintsika ao amin’ny lahatsoratra manaraka izany.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ny fahatongavan’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny fitoerana masina indrindra, ho fanadiovana ny fitoerana masina, izay aseho ao amin’ny Daniela 8:14; ny fahatongavan’ny Zanak’olona ho eo amin’ny Fahagola indrindra, araka izay aseho ao amin’ny Daniela 7:13; ary ny fahatongavan’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia fanoritsoritana ny zava-nitranga iray ihany; ary izany koa dia asehon’ny fahatongavan’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy ao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.