Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
I Mosesy sy Elia dia tandindona ara-paminaniana izay azo takarina araka ny teny manodidina ho tandindona tokana avy, na koa azo takarina ho tandindona iray izay ahitana ireo mpaminany roa tonta. Amin’ny fanambaran’ny roa no ametrahana mafy ny zavatra iray, ary ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, i Mosesy sy i Elia dia misolo tena ireo vavolombelona roa ao amin’ny Testamenta Taloha sy ny Testamenta Vaovao. Teny an-Tendrombohitry ny Fiovan-tarehy, izay misolo tena ny Fiavian’i Kristy fanindroany, ilay tandindona roa sosona dia misolo tena na ny iray hetsy sy efatra arivo sy efatra alina (Elia) na ny maritiora (Mosesy) amin’ny fotoanan’ny krizin’ny lalàn’ny Alahady. Miaraka, amin’ny maha-tandindona azy, tao amin’ny zohy tao Horeba, izy ireo dia misolo tena ny olon’Andriamanitra amin’ny faran’izao tontolo izao izay “mihaino”, “mamaky” ary “mitandrina” ny hafatra izay fanambarana ny toetran’Andriamanitra ka misy hery hanova ny Laodikia ho Filadelfia. Tsy ho ela, (tena tsy ho ela) dia ho tonga ny fotoana izay tsy hahafahan’ireo Advantista Laodikia adala intsony manararaotra ny “solika” ilaina mba hamaliana araka ny tokony ho izy ny antso hoe: “Indro, avy ny Mpampakatra.”
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Ary hoy Moses tamin’i Jehovah hoe: Indro, Hianao manao amiko hoe: Ento miakatra ity firenena ity; nefa tsy nampahafantarinao ahy izay hirahinao hiaraka amiko. Kanefa Hianao efa nilaza hoe: Fantatro amin’ny anaranao ianao, ary efa nahita fitia eo imasoko koa ianao. Koa ankehitriny, masìna Hianao, raha mba efa nahita fitia eo imasonao aho, dia asehoy ahy ankehitriny ny lalanao, mba hahalalako Anao, ka hahitako fitia eo imasonao; ary hevero fa ity firenena ity dia olonao. Ary hoy Izy: Ny fanatrehako no hiaraka aminao, ary homeko fitsaharana ianao. Ary hoy izy taminy: Raha tsy hiaraka amiko ny fanatrehanao, aza ampiakarina hiala eto izahay. Fa amin’inona moa no hahafantarana eto fa izaho sy ny olonao dia efa nahita fitia eo imasonao? Tsy amin’ny fiarahanao aminay va? Dia ho voavaka amin’ny firenena rehetra izay ambonin’ny tany rehetra izahay, dia izaho sy ny olonao. Ary hoy Jehovah tamin’i Mosesy: Izany zavatra nolazainao izany koa dia hataoko; fa efa nahita fitia eo imasoko ianao, ary fantatro amin’ny anaranao ianao. Ary hoy izy: Masìna Hianao, asehoy ahy ny voninahitrao. Ary hoy Izy: Hampandaloviko eo anatrehanao ny hatsaram-panahiko rehetra, ary hotoriko eo anatrehanao ny anaran’i Jehovah; ary hiantra izay hiantrako Aho, ary hamindra fo amin’izay hamindrako fo. Ary hoy Izy: Tsy mahazo mahita ny tavako ianao; fa tsy misy olona mahita Ahy ka velona. Ary hoy Jehovah: Indro, misy fitoerana eto amiko, ary hitsangana eo ambonin’ny vatolampy ianao; ary raha mandalo ny voninahitrao, dia hapetrako ao amin’ny tsefatsefan’ny vatolampy ianao, ka hosaronako amin’ny tanako mandra-pandaloko; ary esoriko ny tanako, dia hahita ny vodiko ianao; fa ny tavako tsy ho hita. Ary hoy Jehovah tamin’i Mosesy: Velesa ho anao takela-bato roa tahaka ny voalohany; ary hosoratako eo amin’ireo takela-bato ireo ny teny izay teo amin’ny takela-bato voalohany, izay novakinao. Ary miomàna rahampitso maraina, ka miakara rahampitso maraina ho any an-tendrombohitra Sinay, ary misehoa eo anatrehako any an-tampon’ny tendrombohitra. Ary aza misy olona hiakatra miaraka aminao, ary aza misy olona ho hita manerana ny tendrombohitra rehetra; ary aza avela hihinana eo anoloan’izany tendrombohitra izany koa na ny ondry aman’osy na ny omby. Dia nivelatra takela-bato roa tahaka ny voalohany izy; ary nifoha maraina koa Mosesy ka niakatra ho any an-tendrombohitra Sinay, araka izay nandidian’i Jehovah azy, sady nitondra teny an-tanany ny takela-bato roa. Ary Jehovah nidina tao amin’ny rahona ka nitsangana teo aminy, ary nitory ny anaran’i Jehovah. Ary Jehovah nandalo teo anatrehany ka nitory hoe: Jehovah, Jehovah Andriamanitra, mamindra fo sy miantra, mahari-po, sady be famindram-po sy fahamarinana, mitahiry famindram-po ho an’ny arivo mandimby, mamela heloka sy fandikan-dalàna ary ota, nefa tsy mety manamarina velively ny meloka; mamangy ny heloky ny ray amin’ny zanaka sy amin’ny zafiny, hatramin’ny taranaka fahatelo sy fahefatra. Dia nandeha faingana Mosesy, ka nanondrika ny lohany tamin’ny tany ary niankohoka. Ary hoy izy: Raha efa nahita fitia eo imasonao aho ankehitriny, Tompo ô, aoka re ny Tompoko handeha eo afovoanay; fa olona mafy hatoka izy; ary mamelà ny helokay sy ny otantsika, ka raiso ho lovanao izahay. Ary hoy Izy: Indro, manao fanekena Aho; eo anatrehan’ny olonao rehetra no hanaovako fahagagana, izay tsy mbola natao tamin’ny tany rehetra, na tamin’ny firenena rehetra akory; ary ny olona rehetra izay itoeranao dia hahita ny asan’i Jehovah; fa zavatra mahatahotra no hataoko aminao. Eksodosy 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Moses dia maneho ny vahoakan’Andriamanitra amin’ny faran’izao tontolo izao. Izy ireo no ireo izay, amin’ny “andro farany” amin’ny fitsarana famotorana, mangataka amin’Andriamanitra mba hampiseho aminy ny “lalany, mba” hahafahany “mahalala” an’Andriamanitra; ary ho setrin’izany dia mandray valiny avy amin’Andriamanitra izay ahitana ny teny fikasana fa ny “fanatrehany hiaraka” aminy, ary fa homen’Andriamanitra “fitsaharana” izany vahoaka izany.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Izao no lazain’i Jehovah hoe: Mitsangàna eo an-dalana ianareo, ka jereo, ary anontanio ny amin’ny lalana fahiny, izay misy ny lalana tsara, dia mandehana eo aminy, ary dia hahita fitsaharana ho an’ny fanahinareo ianareo. Fa hoy izy: Tsy handeha eo izahay. Ary nanendry mpiambina ho aminareo koa Aho ka nanao hoe: Henoy ny feon’ny trompetra. Fa hoy izy: Tsy hihaino izahay. Jeremia 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Jeremia dia manondro sokajin’olona iray izay mandà tsy “hahita” sy “hihaino,” ka noho izany dia tsy mandray ny “fitsaharana” nampanantenaina ho an’izay mitady ny “lalana tsara” sy “mandeha amin’izany.” Izany fitsaharana izany no ambaran’i Isaia ho ilay “famelombelomana.”
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: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Iza no hampianarany fahalalana? ary iza no hampahafantariny ny fampianarana? Izay nosarahana tamin’ny ronono sy naesorina nono. Fa didy tsy maintsy ho ambonin’ny didy, didy ambonin’ny didy; andalana ambonin’ny andalana, andalana ambonin’ny andalana; kely etỳ, ary kely erỳ; fa amin’ny molotra miakanakana sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Izy no nilazany hoe: Ity no fitsaharana izay hampitsaharanareo ny reraka; ary ity no famelombelomana; nefa tsy nety nihaino izy. Fa ny tenin’i Jehovah dia tonga taminy ho didy ambonin’ny didy, didy ambonin’ny didy; andalana ambonin’ny andalana, andalana ambonin’ny andalana; kely etỳ, ary kely erỳ; mba handehanany ka hihemotra, ary ho torotoro, sy ho voafandrika, ary ho voasambotra. Isaia 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
Ny “fitsaharana” sy ny “famelombelomana” dia maneho ny ranonorana farany izay arotsaka mandritra ny fanambarana ny hafatry ny fampitandremana farany.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Naseho ahy niondrika nankany amin’ny fotoana izay nifaranan’ny hafatry ny anjely fahatelo. Efa nitoetra tamin’ny olony ny herin’Andriamanitra; efa nahavita ny asany izy ireo ary voaomana ho amin’ilay ora fitsapana izay teo anoloany. Efa nandray ny ranonorana farany izy ireo, dia ny famelombelomana avy amin’ny fanatrehan’ny Tompo, ary novelomina indray ny fijoroana ho vavolombelona velona. Efa naneno hatraiza hatraiza ny fampitandremana lehibe farany, ary izany dia nampihetsi-po sy nahatezitra ny mponin’ny tany izay tsy nety nandray ny hafatra.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Ny teny fikasan’ny “fitsaharana” na ny “famelombelomana” izay “orana farany”, dia ahitana koa ny teny fikasana nomena an’i Mosesy tao an-dava-bato fa ny “fanatrehan’Andriamanitra” dia hiaraka amin’ny olony.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
Ny asa dia hitovy amin’izay tamin’ny andro Pentekosta. Tahaka ny nanomezana ny “orana aloha”, tamin’ny firotsahan’ny Fanahy Masina teo am-panokafana ny filazantsara, mba hampitsimohan’ny voa sarobidy, dia homena koa ny “orana aoriana” amin’ny famaranana azy, ho fampahamasahana ny vokatra. “Dia ho fantatsika, raha manohy hahalala an’i Jehovah isika; ny fivoahany dia voaomana tahaka ny maraina; ary ho avy amintsika tahaka ny ranonorana Izy, dia tahaka ny orana aoriana sy orana aloha amin’ny tany.” (Hosea 6:3.) “Koa mifalia, ianareo zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny orana aloha, ary hampidininy ho anareo ny ranonorana, dia ny orana aloha sy ny orana aoriana.” (Joela 2:23.) “Amin’ny andro farany, hoy Andriamanitra, no handatsahako ny Fanahiko amin’ny nofo rehetra.” “Ary izay rehetra hiantso ny anaran’ny Tompo no hovonjena.” (Asan’ny Apostoly 2:17, 21.) Ny asa lehibe ataon’ny filazantsara dia tsy hifarana amin’ny fanehoana kely kokoa ny herin’Andriamanitra noho izay nanamarika ny fanombohany. Ireo faminaniana izay tanteraka tamin’ny firotsahan’ny orana aloha teo am-panokafana ny filazantsara dia mbola ho tanteraka indray amin’ny orana aoriana amin’ny famaranana azy. Ireo no “andro famelombelomana” izay nantenaim-panahy ho avy ny apostoly Petera, raha nilaza hoe: “Koa mibebaha hianareo, ka miverena hiova fo, mba hovonoina ny fahotanareo [ao amin’ny Fitsarana famotopotorana], raha avy amin’ny fanatrehan’ny Tompo ny andro famelombelomana; ary haniraka an’i Jesosy Izy.” (Asan’ny Apostoly 3:19–20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“ထာဝရဘုရား၏အစေခံများသည် သန့်ရှင်းသော ဆက်ကပ်အပ်နှံခြင်း၏ အလင်းရောင်ဖြင့် မျက်နှာတော်များ ထွန်းလင်းတောက်ပလျက်၊ ကောင်းကင်မှ လာသော သတင်းစကားကို ကြွေးကြော်ရန် အရပ်ရပ်သို့ အလျင်အမြန် သွားလာကြလိမ့်မည်။ ကမ္ဘာမြေတစ်လွှား၌ အသံထောင်ပေါင်းများစွာအားဖြင့် သတိပေးချက်ကို ပေးအပ်ကြလိမ့်မည်။ အံ့ဖွယ်မှုများ ပြုလုပ်ခံရမည်၊ နာမကျန်းသူများသည် ကုသခြင်းခံရကြမည်၊ လက္ခဏာများနှင့် အံ့ဩဖွယ်ရာများသည် ယုံကြည်သူတို့နောက်သို့ လိုက်ပါလိမ့်မည်။ စာတန်လည်း မုသားအံ့ဖွယ်ရာများဖြင့် လုပ်ဆောင်လျက်၊ လူတို့၏ရှေ့၌ ကောင်းကင်မှ မီးကိုပင် ကျစေတတ်၏။ (ဗျာဒိတ် 13:13။) ထိုသို့ဖြင့် မြေကြီးသားတို့သည် မိမိတို့၏ ရပ်တည်ချက်ကို ခံယူရန် ဆောင်ကြဉ်းခံရကြလိမ့်မည်။” The Great Controversy, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Ny fandatsahana ny Fanahy Masina amin’ny andro farany dia efa naseho mialoha tamin’ny alalan’ny fandatsahana ny Fanahy Masina tany am-piandohan’ny fanambaràna ny filazantsara. Ny “tenin’i Jehovah taminy” ho an’ireo izay tsy mety mihaino izay lazain’ny Fanahy amin’ireo fiangonana, dia ilay foto-kevitra ara-paminaniana momba ny fampiarahana andalana iray amin’ny tantara ara-paminaniana amin’ny andalana iray hafa amin’ny tantara ara-paminaniana mba hanehoana ny faran’izao tontolo izao. Tsy inona izany fa ilay foto-kevitra milaza fa ny faran’ny zavatra iray dia asehon’ny fiandohan’ny zavatra iray. Lavin’ny vahoaka adala Laodiseana Advantista Mitandrina ny Andro Fahafito izany fitsipika ara-paminaniana izany. Rehefa ekena izany, dia mahay “mampianatra fahalalana” Andriamanitra, izay lazain’i Daniela fa hitombo amin’ny andro farany, ary io fahalalana io ihany no lazain’i Hosea fa maha-ringana ny olon’Andriamanitra noho izy ireo nandà azy. Ilay antokon’olona ao amin’i Isaia sy Jeremia izay mandà tsy hihaino na hahita, dia mandà ny “famelombelomana,” izay ilay “fitsaharana” ampanantenain’Andriamanitra homena ny olony “amin’ny andro farany” mba hahafahany mamakivaky amim-pilaminana ny krizy amin’ny faran’ny andro.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
Ny “anaran’ny Tompo” (toetra) izay nambaran’Andriamanitra tamin’i Mosesy dia izao: “Jehovah Andriamanitra” dia “mamindra fo sy miantra, mahari-po sady be famindrampo sy fahamarinana.” Ny toetrany dia famindrampo sy fahamarinana. Ny fahamarinana izay maneho ny toetrany dia mifamatotra mandrakariva amin’ny famindrampony, fa tsy misy olona hahatakatra ny fahamarinany, raha tsy efa ampihariny aminy aloha ny famindrampony, satria samy efa nanota avokoa ka tsy nahatratra ny voninahitra (toetra) avy amin’Andriamanitra. Ny fahamarinana fa i Jesosy Kristy no Alfa sy Omega dia ekena sy tandreman’ireo izay efa navelan’Andriamanitra ny helony sy ny fahotany. Izany famelan-keloka izany dia tanteraka amin’ny fizarana farany amin’ny fitsarana famotopotorana. Ireo izay ampihariny ny famindrampony, ka avelany ny fahotany, dia raisiny ho lovany ary idirany fanekena.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Amin’ny andro farany amin’ny tantaran’ity tany ity, dia havaozina indray ny faneken’Andriamanitra amin’ny olony izay mitandrina ny didiny.” Review and Herald, 26 Febroary 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Ny mpaminany rehetra, anisan’izany i Mosesy, dia manondro ny andro farany amin’ny fitsarana famotopotorana, rehefa havaozin’Andriamanitra ny fanekeny amin’ireo izay voafaritra ho ny iray hetsy sy efatra alina sy efatra arivo. Ary rehefa tafapetraka izany fanekena izany, Andriamanitra dia “hanao zava-mahagaga, izay tsy mbola natao tamin’ny tany rehetra, na tamin’ny firenena rehetra; ary ny vahoaka rehetra izay itoeranao dia hahita ny asan’i Jehovah; fa zavatra mahatahotra no hataoko aminao.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Ny zava-nitranga niainan’i Mosesy tao an-davaka tao an-tendrombohitra Horeba, izay fantatra koa amin’ny hoe Tendrombohitra Sinay, dia napetraka tao anatin’ny tontolon’ny tolona niainan’i Mosesy tamin’ny vahoakan’Andriamanitra. Ny tolony dia ny hanatanteraka ny asa izay nomen’Andriamanitra azy. Tao anatin’ny tolona iray momba ny hafatr’Andriamanitra ho an’izao tontolo izao i Mosesy. Fotoana fohy talohan’ny nampisehoan’ny Tompo ny voninahiny tamin’i Mosesy, dia hitantsika i Mosesy naneho lojika nanoloana ny Tompo, ka nanambara fa raha aringan’ny Tompo ireo mpikomy izay vao avy nandihy nanodidina ny zanak’omby volamena nataon’i Arona, dia ny fandringanana ireo mpikomy no handringana ny hafatra izay nanambara ny herin’Andriamanitra.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Ary hoy Jehovah tamin’i Mosesy: Efa hitako ity firenena ity, ka, indro, firenena mafy hatoka izy. Koa ankehitriny avelao Aho, mba hirehitra aminy ny fahatezerako ka handringanako azy; ary ianao kosa hataoko firenena lehibe. Fa Mosesy nifona tamin’i Jehovah Andriamaniny ka nanao hoe: Jehovah ô, nahoana no mirehitra amin’ny firenenao ny fahatezeranao, dia ilay navoakanao avy tany amin’ny tany Egypta tamin-kery lehibe sy tamin-tanana mahery? Nahoana no hiteny ny Egyptiana ka hanao hoe: Tamin-dratsy no namoahany azy, mba hamonoany azy any an-tendrombohitra sy handringanany azy tsy ho eo ambonin’ny tany? Mialà amin’ny firehetan’ny fahatezeranao, ary mibebaha amin’izao loza hataonao amin’ny firenenao izao. Tsarovy Abrahama sy Isaka ary Isiraely, mpanomponao, izay nianiananao tamin’ny tenanao ihany ka nilazanao hoe: Hataoko maro tahaka ny kintan’ny lanitra ny taranakareo, ary ity tany rehetra izay nolazaiko ity dia homeko ny taranakareo, ka handova azy mandrakizay izy. Dia nanenina Jehovah ny amin’ny loza izay nokasainy hatao amin’ny fireneny. Eksodosy 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Ny fanandraman’i Mosesy tao anaty zohy dia ahitana ilay hafatra izay notendrena hasehony amin’izao tontolo izao. Ny fijoroana vavolombelon’ny Tompo nandalo teo anilan’i Mosesy sy nanao fanambarana ny toetrany dia apetraka ao anatin’ny tontolon-kevitry ny hafatra anatiny momba ny vahoakan’Andriamanitra mpikomy (Laodiseana), ary ny tontolon-kevitry ny fanandraman’i Elia tao anaty zohy dia napetraka tao anatin’ny tolony tamin’i Jezebela, na ilay firaisana telo sosona misy an’i Etazonia, ny Fanjakana Papaly ary ny Firenena Mikambana. Ny iray dia maneho ny hafatra anatiny ho an’ny fiangonana, ny iray kosa ny hafatra ivelany ho an’izao tontolo izao, nefa ireo vavolombelona roa, dia i Mosesy sy Elia, dia ao amin’ilay zohy iray ihany ao Horeba, ary izy roa tonta dia samy aseho ao amin’ny zohy amin’ny faran’izao tontolo izao.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Ary Ahaba nilaza tamin’i Jezebela izay rehetra nataon’i Elia, ary koa ny namonoany ny mpaminany rehetra tamin’ny sabatra. Dia Jezebela naniraka iraka ho any amin’i Elia nanao hoe: Aoka hataon’ireo andriamanitra amiko anie izany, eny mihoatra noho izany koa aza, raha tsy hataoko tahaka ny ain’ny anankiray tamin’ireny ny ainao rahampitso amin’izao ora izao. Ary raha nahita izany izy, dia niainga ka nandeha hamonjy ny ainy, ary tonga tao Beri-sheba, izay an’i Joda, ka navelany tao ny mpanompony. Fa izy kosa nandeha andro iray tany an-efitra, dia tonga ka nipetraka teo ambanin’ny hazo rotra; ary nangataka ho an’ny tenany izy mba ho faty, ka hoy izy: Ampy izay; ankehitriny, Jehovah ô, esory ny aiko; fa tsy tsara noho ny razako aho. Ary raha nandry sy natory teo ambanin’ny hazo rotra izy, indro, nisy anjely nikasika azy ka nanao taminy hoe: Mitsangàna, ka homàna. Dia nijery izy, ary, indro, nisy mofo voaendy tamin’ny vainafo sy siny misy rano teo an-doha fandriany. Dia nihinana sy nisotro izy, ka nandry indray. Ary tonga fanindroany ilay anjelin’i Jehovah, dia nikasika azy ka nanao hoe: Mitsangàna, ka homàna; fa lava loatra aminao ny lalana. Dia nitsangana izy ka nihinana sy nisotro, ary tamin’ny herin’izany hanina izany no nandehanany efa-polo andro sy efa-polo alina hankany Horeba, tendrombohitr’Andriamanitra. Ary tonga tany amin’ny zohy iray izy ka nitoetra tao; ary, indro, tonga taminy ny tenin’i Jehovah, ka hoy Izy taminy: Inona no ataonao atỳ, ry Elia? Dia hoy izy: Tena saro-piaro ho an’i Jehovah, Andriamanitry ny maro aho; fa efa nahafoy ny fanekenao ny Zanak’Isiraely, nandrava ny alitaranao, ary namono ny mpaminaninao tamin’ny sabatra; ary izaho, dia izaho irery ihany no sisa, ary mitady ny aiko izy mba hesoriny. Dia hoy Izy: Mivoaha, ka mijanòna eo an-tendrombohitra eo anatrehan’i Jehovah. Ary, indro, Jehovah nandalo, ary nisy rivotra mahery sy mafy nandrava ny tendrombohitra sady nanorotoro ny vatolampy teo anatrehan’i Jehovah; nefa tsy tao amin’ny rivotra Jehovah; ary aorian’ny rivotra dia horohoron-tany; nefa tsy tao amin’ny horohoron-tany Jehovah; ary aorian’ny horohoron-tany dia afo; nefa tsy tao amin’ny afo Jehovah; ary aorian’ny afo dia feo malefaka sady tony. Ary raha vao ren’i Elia izany, dia nofonosiny tamin’ny lambany ny tavany, dia nivoaka izy ka nijanona teo am-bavahadin’ny zohy. Ary, indro, nisy feo tonga taminy ka nanao hoe: Inona no ataonao atỳ, ry Elia? Dia hoy izy: Tena saro-piaro ho an’i Jehovah, Andriamanitry ny maro aho; satria efa nahafoy ny fanekenao ny Zanak’Isiraely, nandrava ny alitaranao, ary namono ny mpaminaninao tamin’ny sabatra; ary izaho, dia izaho irery ihany no sisa, ary mitady ny aiko izy mba hesoriny. Ary hoy Jehovah taminy: Mandehana, miverena amin’ny lalanao ho any an-efitr’i Damaskosy; ary rehefa tonga any ianao, dia hosory ho mpanjakan’i Syria Hazaela; ary Jeho, zanak’i Nimsy, no hosoranao ho mpanjakan’ny Isiraely; ary Elisa, zanak’i Safata, avy any Abela-mehola, no hosoranao ho mpaminany handimby anao. Ary izao no hitranga: izay afa-mandositra ny sabatr’i Hazaela dia hovonoin’i Jeho; ary izay afa-mandositra ny sabatr’i Jeho kosa dia hovonoin’i Elisa. Kanefa mbola namela fito arivo ho Ahy tao amin’ny Isiraely Aho, dia lohalika rehetra izay tsy nandohalika tamin’i Bala, sy vava rehetra izay tsy nanoroka azy. 1 Mpanjaka 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Ny zavatra niainan’i Elia tao an-johy dia maneho ny fahakivian’ny mpaminany momba ny hafatra sy ny vokatra heveriny fa nentin’ny hafany sy ny asany. Mosesy dia niaro ny hafatra nambaran’Andriamanitra, ary Elia kosa efa nahafoy ny hafatra. Hafatra iray ihany izany, afa-tsy ny hoe ny iray dia anatiny mikasika ny fiangonana, ary ny iray kosa ivelan’ny fiangonana. Kanefa ara-paminaniana, miaraka izy roa dia samy maneho ny hafatra roa sosona ao amin’ny Apokalypsy toko fahavalo ambin’ny folo. Ny tokony hasongadiko momba ny fahamarinana rehetra mifandray amin’ilay johy dia izao: amin’ny “andro farany” ny fahakiviana izay aseho amin’ny tranga roa tonta dia mahakasika ny hafatra sy ny vokany.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Samy maneho ireo izay “mihaino” sy “mahita” ny “feo” izay “tenin’i Jehovah” i Mosesy sy Elia. Izany “teny” izany dia maneho ny toetrany, dia famindram-po sy fahamarinana. Mangataka koa ilay mpanao Salamo mba haseho azy ny famindram-pon’Andriamanitra, izay toetrany. Mba hahitany ny “famindram-pony,” dia mampanantena ilay mpanao Salamo fa “hihaino” izay lazain’ny Fanahy amin’ny fiangonana.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Ho an’ny lehiben’ny mpihira. Salamo ho an’ny zanak’i Kora. Jehovah ô, efa naneho fankasitrahana tamin’ny taninao Hianao; efa nampody [na nanaisotra] ny fahababoan’i Jakoba Hianao. Efa namela ny heloky ny olonao Hianao, efa nanarona ny fahotany rehetra Hianao. Sela. Efa nesorinao ny fahatezeranao rehetra; efa niala tamin’ny firehetan’ny fahaviniranao Hianao. Ampodio izahay, Andriamanitry ny famonjena anay ô, ary atsaharo ny fahatezeranao aminay. Moa ho tezitra aminay mandrakizay va Hianao? Moa haharitra hatramin’ny taranaka fara mandimby va ny fahatezeranao? Moa tsy hamelombelona anay indray va Hianao, mba hifalian’ny olonao aminao? Asehoy anay ny famindram-ponao, Jehovah ô, ary omeo anay ny famonjenao. Hihaino izay holazain’Andriamanitra Jehovah aho; fa fiadanana no holazainy amin’ny olony sy amin’ny olony masina; nefa aoka tsy hiverina ho amin’ny hadalana intsony izy. Eny tokoa, akaiky izay matahotra Azy ny famonjeny, mba honenan’ny voninahitra eto amin’ny tanintsika. Nihaona ny famindram-po sy ny fahamarinana; nifanoroka ny fahitsiana sy ny fiadanana. Hitsimoka avy amin’ny tany ny fahamarinana; ary ny fahitsiana hijery avy any an-danitra. Eny, Jehovah no hanome izay tsara; ary ny tanintsika hamoa be. Ny fahitsiana handeha eo alohany; ary hametraka antsika eo amin’ny lalan’ny diany. Salamo 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Mariho fa ny “famindram-po sy fahamarinana,” (ary ny “fahamarinana” dia ilay teny hebreo hoe ‘emet’ izay efa noresahintsika) izay miteraka fahitsiana sy fiadanana, dia “nifanoroka.” Mitambatra izy ireo. Apetraky ny mpanao Salamo ao amin’ny andro farany amin’ny fitsarana famotopotorana ny hirany, amin’ny fotoana izay efa “namelanao ny heloky ny” “olonao” Andriamanitra. Ny fangatahana dia ny mba “hamelombelona indray” ny olony ny Tompo.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Ny fifohazana sy ny fanavaozana dia tsy maintsy hitranga eo ambanin’ny asa fanompoan’ny Fanahy Masina. Zavatra roa samy hafa ny fifohazana sy ny fanavaozana. Ny fifohazana dia manambara fanavaozam-piainana ara-panahy, famelomana indray ny herin’ny saina sy ny fo, fitsanganana amin’ny fahafatesana ara-panahy. Ny fanavaozana kosa dia manambara fandaminana indray, fiovana eo amin’ny hevitra sy ny foto-kevitra, ny fahazarana sy ny fanao. Ny fanavaozana dia tsy hamoaka ny voa tsaran’ny fahamarinana raha tsy mifandray amin’ny fifohazan’ny Fanahy. Ny fifohazana sy ny fanavaozana dia samy hanao ny asa voatendry ho azy, ary eo am-panatanterahana izany asa izany dia tsy maintsy mifangaro izy roa.” Selected Messages, boky 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
Ny “fifohazana” angatahin’ny mpanao Salamo dia manondro fangatahana avy amin’ny olona iray izay mahalala fa maty izy. Ny fifohazana angatahin’ny mpanao Salamo dia fangatahana tena sarotra angatahin’ny Laodiseana, satria ny Laodiseana dia tsy mahafantatra fa maty ara-panahy izy; nefa raha tsy izany izy dia tsy nila hovelomina indray. Tanterahina izany fifohazana izany amin’ny fanekena “hihaino izay holazain’i Jehovah Andriamanitra”; ary tsy misy asa hafa tokony hialoha ny fampiorenantsika izany fifohazana izany, izay tonga rehefa mitoetra ao anatintsika ny Fanahy Masina.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Ny fifohazana ny tena toe-panahy araka an’Andriamanitra eo amintsika no filàna lehibe indrindra sy maika indrindra amin’ny filàntsika rehetra. Ny fikatsahana izany no tokony ho asa voalohany ataontsika.” Selected Messages, boky 1, 121.
Speaking of the book of Revelation Sister White states the following.
Miresaka momba ny bokin’ny Apokalypsy, dia milaza izao manaraka izao i Sister White.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Rehefa isika amin’ny maha-vahoaka antsika hahatakatra izay dikan’ity boky ity ho antsika, dia hisy fifohazam-panahy lehibe ho hita eo amintsika.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Ny teny hoe “revival” dia faritana ho famerenana ho amin’ny fiainana indray. Ireo izay voafidy ho isan’ny iray hetsy sy efatra arivo sy efatra alina dia tsy maintsy mahafantatra aloha fa maty izy ireo ary mila famelomana indray. Ny maha-maty ny iray hetsy sy efatra arivo sy efatra alina dia singa manan-danja amin’ilay hafatra izay voavaha tombo-kase fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana. Mbola maro lavitra no holazainay momba izany fahamarinana izany. Izay mamelona azy ireo indray dia ilay “famindram-po” izay atolotr’Andriamanitra ho azy rehefa Izy “mamelona indray” azy ireo ka manome azy ny fahamarinany. Izay mamelona azy ireo indray dia ny fahamarinana fa Jesosy no Alfa sy Omega, ary izany fahatakarana izany no miteraka ao anatiny ny “fiadanana” izay mihoatra noho ny fahalalana rehetra. Ny teny fikasana dia izao: ny “fahamarinana” dia “hitsimoka avy amin’ny tany.” Ilay hafatra aseho ho ny “fahamarinana,” izay Alfa sy Omega, dia miainga avy any Etazonia, satria mitsimoka “avy amin’ny tany” izy. Ny hafatra tany am-piandohana dia avy tany Etazonia, ary ny hafatra amin’ny farany dia mitsimoka avy amin’io toerana io ihany.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Amin’ny maha-tandindona ny zohy nisy ny olon’Andriamanitra, dia hodinihintsika koa ireo mpaminany hafa izay tao anatin’ny zohy ara-tandindona. I Jesosy dia nanondro an’i Jaona Mpanao-batisa ho Elia, ary i Jaona dia tao an-tranomaizina tamin’ny fotoana izay nilàny hahalala raha i Jesosy no Mesia ho avy. Nilàny ny hahafantatra ny tena toetran’i Jesosy. Nilàny ny hahafantatra raha ny hafatra izay notoriny sy ny hafatra izay mbola notorin’i Jesosy no hafatra marina. Naniraka ny mpianany izy mba hanontany an’i Jesosy izany fanontaniana izany, ary i Jesosy, nandalo fotsiny ny fanontanian’izy ireo, dia nanohy nampiseho taminy ny voninahiny.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
Dia nandroso àry ny andro, ka ny mpianatr’i Jaona dia nahita sy nandre izany rehetra izany. Farany dia niantso azy hankeo Aminy Jesosy ka naniraka azy handeha hilaza amin’i Jaona izay efa hitany, sady nanampy hoe: “Sambatra izay rehetra tsy ho tafintohina amiko.” Lioka 7:23. Hita teo amin’ny fifanarahan’izany tamin’ny filàn’ny olombelona mijaly ny porofon’ny maha-Andriamanitra Azy. Naseho ny voninahiny tamin’ny niondranany nidina ho amin’ny toetrantsika iva.
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Nitondra ny hafatra ny mpianatra, ary ampy izany. Tsaroan’i Jaona ny faminaniana momba ny Mesia hoe: ‘Ny Tompo efa nanosotra Ahy hitory teny soa mahafaly amin’ny mpandefitra; Izy efa naniraka Ahy hamehy ny torotoro fo, hitory fahafahana amin’ny babo sy fampahiratana amin’ny voafonja; hitory ny taona ankasitrahan’i Jehovah.’ Isaia 61:1, 2. Ny asan’i Kristy dia tsy nanambara Azy ho Mesia ihany, fa naneho koa ny fomba hanorenana ny fanjakany. Tamin’i Jaona dia naseho ilay fahamarinana ihany izay tonga tamin’i Elia tany an-efitra, fony ‘nisy rivotra mahery sady mafy nandriatra ny tendrombohitra ka namotika ny vatolampy teo anatrehan’i Jehovah; nefa tsy tao amin’ny rivotra Jehovah; ary rehefa afaka ny rivotra, dia nisy horohorontany; nefa tsy tao amin’ny horohorontany Jehovah; ary rehefa afaka ny horohorontany, dia nisy afo; nefa tsy tao amin’ny afo Jehovah;’ ary rehefa afaka ny afo, dia niteny tamin’ny mpaminany Andriamanitra tamin’ny alalan’ny ‘feo malefaka sy miadana.’ 1 Mpanjaka 19:11, 12. Toy izany no hanaovan’i Jesosy ny asany, tsy amin’ny fifanandrinan’ny fiadiana sy ny fanonganana seza fiandrianana ary fanjakana, fa amin’ny firesahana amin’ny fon’ny olona amin’ny alalan’ny fiainam-pamindrampo sy fahafoizan-tena.” Ilay Fitiavan’Andriamanitra, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Ny herin’Andriamanitra dia ampitaina amin’ny alalan’ny Teniny. Alefa ao amin’“ny fon’ny olona” izany. Izany no lesona tao amin’ilay “feo malefaka sady mangina.” Kanefa ny hafatr’i Elia dia ilay hafatra ivelany izay mamantatra ireo hery any ivelan’ny vahoakan’Andriamanitra. Nambaran’i Kristy tamin’i Elia, ao amin’ny “andro farany,” fa ao amin’ny Teniny no misy ny hery; nefa “ny fifandonan’ny fitaovam-piadiana sy ny fanonganana seza fiandrianana ary fanjakana,” izay asehon’ilay rivotra mandringana sy ny horohoron-tany ary ny afo, dia maneho hery ivelany telo ao amin’ny bokin’ny Apokalypsy izay hatrehan’ny vahoakan’Andriamanitra. Ilay “rivotra” mandringana dia tandindon’ny finoana silamo ao amin’ny faminanian’ny Baiboly. Ny “horohoron-tany” dia ny fikomiana sy ny tsy fandriampahalemana tamin’ny Revolisiona Frantsay. Ny “afo” dia ny fandringanana nihatra tamin’i Sodoma sy Gomora. Efa nandositra ny fahefan’ny papa i Elia mba ho tonga tao an-johy, ka dia nasehon’ny Tompo taminy fa, na dia eo aza ireo hery ratsy rehetra mandrafitra ny krizy amin’ny faran’izao tontolo izao, dia ao amin’ilay feo malefaka sady mangina no ahitana ny herin’Andriamanitra.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Mosesy sy Elia ary Jaona Mpanao-batisa dia samy mijoro ho vavolombelona fa nahita maso ny toetran’Andriamanitra avy tao anaty zohy. Ny “zohy” no hany famantarana homena taranaka ratsy fanahy sy mpijangajanga. Niresaka momba ny “taranaka mpijangajanga sy ratsy fanahy” Jesosy, izay ilay taranaky ny “andro farany” amin’ny fitsarana famotorana. Ny famantarana ho an’izany taranaka izany dia ny mpaminany Jona izay nandany telo andro tao anaty zohy—dia ny kibon’ny trozona.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Ary raha nivory betsaka ny vahoaka, dia nanomboka nanao hoe Izy: Tarana-mpanao ratsy izao; mitady famantarana izy; ary tsy hisy famantarana homena azy, afa-tsy ny famantaran’i Jona mpaminany. Fa tahaka ny naha-famantarana an’i Jona tamin’ny Ninivita no ho naha-famantarana ny Zanak’olona koa amin’ity taranaka ity. Lioka 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Jona dia tao an-kibon’ny trozona nandritra ny telo andro sy telo alina, tahaka an’i Jesosy izay tao am-pasana nandritra ny telo andro. Jona dia famantarana, ary Jesosy koa dia toy izany. Izy ireo dia maneho ny famantaran’ny fitsanganana amin’ny maty, izay mazava ho azy fa manaraka ny fahafatesana.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Dia nisy mpanora-dalàna sy Fariseo sasany namaly ka nanao hoe: Mpampianatra ô, mba te hahita famantarana avy aminao izahay. Fa Izy namaly ka nanao taminy hoe: Taranaka ratsy sady mpijangajanga no mitady famantarana; ary tsy hisy famantarana homena azy, afa-tsy ny famantaran’i Jona mpaminany; fa tahaka ny nitoeran’i Jona hateloana sy hateloana alina tao an-kibon’ny trozona no hitoeran’ny Zanak’olona hateloana sy hateloana alina ao am-pon’ny tany. Ny mponin’i Ninive hitsangana amin’ny fitsarana miaraka amin’ity taranaka ity ka hanameloka azy; satria nibebaka izy tamin’ny fitorian’i Jona; ary, indro, misy lehibe noho Jona eto. Matio 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Raha takatsika ny foto-kevitry ny fiverimberenan’ny tantara, miaraka amin’ny zava-misy fa ny tantara masina rehetra dia manondro ny faran’izao tontolo izao, dia ny fahafatesan’i Jona sy i Kristy, ny fandevenana ary ny fitsanganany amin’ny maty no “famantarana” sady hafatra ho an’ny vahoakan’Andriamanitra ankehitriny. Rehefa navoaka avy tao an-kibon’ny trozona i Jona, dia nitory ny hafatra izy, tahaka ny nitoryana avy hatrany ny hafatry ny fitsanganan’i Kristy tamin’ny maty, rehefa nesorin’ilay anjely ny vato teo amin’ny fasana izay nisy an’i Kristy. Ireo asehon’i Mosesy sy Elia sy Jona ary i Kristy dia tsy maneho fotsiny ny vahoakan’Andriamanitra amin’ny “andro farany,” fa maneho koa ny hafatra izay nomen’ny tsirairay tamin’izy ireo.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Ny famantarana an’i Jona dia ahitana koa ny zavatra niainana tao an-dava-bato, izay isehoan’ny toetra feno famindram-pon’i Kristy. Ilay famindram-po ihany izay nasehon’i Jesosy tamin’i Elia no naseho tamin’i Jona koa, raha nandositra ny andraikiny hitory ny hafatra izy. Mbola be dia be ny azo lazaina momba an’i Jona, nefa misy hevitra hafa ilaina hodinihina ankehitriny.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Ny zohy, ankoatra ny heviny hafa, dia maneho ny fahafatesana sy ny fitsanganana amin’ny maty. Ny vahoakan’Andriamanitra ao amin’ny fanekena amin’ny andro farany dia naseho tamin’ny alalan’ny vavolombelona maro ho toy izay efa maty, ary avy eo natsangana tamin’ny maty. Mazava ho azy fa tsy maintsy teraka indray ny Kristiana iray vao hahita ny fanjakan’Andriamanitra, ary izany dia maneho ny fahafatesan’ilay olona taloha araka ny nofo, nefa amin’ny lafiny ara-paminaniana dia mihoatra noho izany no heviny. Miresaka hafatra iray izay najanona tampoka teo amin’ny diany izany. Nitsahatra tsy nitory ny hafatra intsony Elia, Jona nandositra tsy hitory ny hafatra. Jaona natao an-tranomaizina ary novonoina. Jesosy nohomboana tamin’ny hazo fijaliana.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Koa ny famantarana an’i Jona dia tsy momba ny fahafatesana sy ny fitsanganana amin’ny maty fotsiny ihany, fa momba ny fahafatesana sy ny fitsanganana amin’ny maty an’ny hafatra koa; ary ny hafatra rehetra izay aseho an’ohatra ao amin’ny tenin’Andriamanitra dia maneho ilay hafatra fampitandremana farany izay nomen’ny Ray an’i Jesosy, ka Izy kosa nanome izany an’i Gabriela, ary izy indray nanome izany tamin’ny mpaminany, izay avy eo nanoratra izany sy nandefa izany ho any amin’ny fiangonana. Vonona Andriamanitra ny hampitsahatra ny hafatra sy hanomboka indray tao amin’ny fanandramana tao an-johy niainan’i Mosesy. Elia dia namarana ny asany tamin’ny maha-mpitondra hafatra azy ka nandositra ho any an-johy. Jona nandositra nankany Tarsisy. Jaona Mpanao-batisa dia novonoina, tahaka an’i Jesosy koa. Ireo fijoroana ho vavolombelona rehetra ireo dia tsy maintsy entina ao amin’ny bokin’ny Apokalypsy ka ampifanarahina amin’ny iray hafa. Daniela sy ny Apokalypsy dia boky roa, kanefa ny “fanambaran’i Jesosy” dia manondro fa boky iray ihany koa izy ireo. Manana ireo toetra mampiavaka mitovy amin’ny Baiboly izy ireo: boky roa izay manao boky iray, ary mpanoratra roa izay maneho vavolombelona roa.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Daniela, babo tany Babylona ary tatỳ aoriana tany Medo-Persia, dia maty ara-tandindona rehefa natsipy tao an-davaky ny liona izy. Jona dia maty ara-tandindona rehefa lanin’ny trozona. Jaona Mpanambara dia maty ara-tandindona rehefa natsipy tao anatin’ny diloilo mangotraka izy. William Miller dia maty, nefa manana ny fampanantenana fa miandry eo am-pasany ny anjely ho amin’ny fitsanganan’ny marina. Ny asa fanompoana Future for America dia maty ara-tandindona tamin’ny 18 Jolay 2020.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Ny hafatra fampitandremana farany dia apetraka ao anatin’ny tontolon-kevitry ny fanasitranana ny ratra mahafaty nahazo ny fahefan’ny papa. Ny fanasitranana io ratra io dia lohahevitra manokana ao amin’ny toko fahatelo ambin’ny folo sy fahafito ambin’ny folo ao amin’ny Apokalypsy. Rehefa sitrana ny ratra mahafaty dia ho tonga fanjakana fahavalo aseho ao amin’ny toko fahafito ambin’ny folo ao amin’ny Apokalypsy ny papisma natsangana indray. Izy dia fantarina ho ilay fahavalo, dia izay avy amin’ny fito. Ny valo dia tandindon’ny fitsanganana amin’ny maty, satria ny famorana, amin’ny maha-tombo-kasen’ny fifandraisan’ny fanekena azy, dia tsy maintsy natao tamin’ny andro fahavalo taorian’ny nahaterahan’ny zazalahy. Izany fombafomba izany dia nosoloina ny batisa ao amin’ny fotoam-pitantanan’ny kristiana, ary ny batisa dia maneho ny fahafatesana sy ny fandevenana ary ny fitsanganan’i Kristy tamin’ny maty. Natsangana tamin’ny andro manaraka ny andro fahafito Kristy. Noho izany dia natsangana ara-paminaniana tamin’ny andro fahavalo Izy. Rehefa afaka arivo taona fitsaharana, dia atsangana amin’ny arivo taona fahavalo ny tany izay nohavaozina.