The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twelve

My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Ny faniriako dia ny hampiseho ny fijoroana ho vavolombelona ara-paminaniana ao amin’i Joela amin’ny fomba izay ahafahana mamantatra ny fijoroana ho vavolombelona ataon’i Joela ao amin’izay nolazain’i Petera sy nataony tamin’ny Pentekosta. Azoko antoka fa mazava ny Baiboly momba izay nataon’i Petera sy nolazainy tamin’ny Pentekosta, nefa kosa mikatsaka ny hahatakatra izay nasehon’i Petera ara-paminaniana ho tandindona eo amin’ny tantaran’ny ranonorana farany aho, raha nametraka ny hafatry ny Pentekosta tamin’ny teny nilazana azy ho fahatanterahan’ny bokin’i Joela izy.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Petera dia tandindon’ny vahoaka sisa an’Andriamanitra, ary tsy ao amin’ny Pentekosta ihany no anehoana izany, fa ao Kaisaria Filipy koa, ao amin’ny Matio 16. Kaisaria Filipy dia hita ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo amin’ny Daniela 11, dia andininy telo izay maneho ady iray izay tanteraka voalohany nandritra ny vanim-potoana ara-tantara izay nantsoina hoe Panium i Kaisaria Filipy. Ireo andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo dia mialoha ny andininy faha-enina ambin’ny folo, izay manondro ny lalàna alahady any Etazonia. Ny andininy faha-folo dia manondro ny firodanan’ny Firaisana Sovietika tamin’ny taona 1989. Ny andininy faha-folo ka hatramin’ny faha-enina ambin’ny folo amin’ny Daniela 11 dia maneho ny vanim-potoana manomboka amin’ny 1989 ka hatramin’ny lalàna alahady, ary io vanim-potoana io no “tantara miafina” ao amin’ny andininy faha-efapolo amin’io toko io ihany.

The Hidden History in BOLDFACE

Ny Tantara Miafina ao amin’ny SORATRA MATEVINA

1798

And at the time of the end shall the king of the south push at him:

Ary amin’ny andro farany dia hifandona aminy ny mpanjakan’ny atsimo:

1989

But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

Fa ny zanany kosa dia ho taitra ka hanangona hery lehibe maro; ary ny mpanjakan’ny avaratra dia ho avy hamely azy toy ny tafio-drivotra, miaraka amin’ny kalesy sy ny mpitaingin-tsoavaly ary amin’ny sambo maro; ary hiditra amin’ny tany maro izy ka handripaka sy handalo. Ary ny iray dia ho avy tokoa ka handripaka sy hamaky handalo; dia hiverina izy ka ho taitra indray hatramin’ny trano fiarovany.

2014 the battle of Raphia

2014 adin’i Raphia

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

Ary ny mpanjakan’ny atsimo dia ho voatosiky ny fahatezerana mafy, ka hivoaka hiady aminy, dia amin’ny mpanjakan’ny avaratra; ary izy hanangona vahoaka betsaka; nefa ny vahoaka dia hatolotra eo an-tànany. Ary rehefa voaringany ny vahoaka, dia hiavonavona ny fony; ka haharava olona alinalina maro izy; nefa tsy hahazo hery amin’izany.

The battle of Panium (Caesarea Philippi)

Ny adin’i Panium (Kaisaria Filipy)

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

Fa ny mpanjakan’ny avaratra dia hiverina ka hanangana vahoaka betsaka mihoatra noho ilay teo aloha; ary ho avy tokoa izy rehefa afaka taona maromaro miaraka amin’ny tafika lehibe sy harena be.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny olon-dozabe amin’ny firenenao dia hanandra-tena hampiorina ny fahitana; nefa ho lavo izy.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

Koa ho avy ny mpanjakan’ny avaratra ka hanangana tovon-tany, ary haka ny tanàna mafy fiarovana indrindra; ary ny sandrin’ny atsimo tsy hahatohitra, na ny olony voafidy koa aza, ary tsy hisy hery hahatohitra.

The Sunday law in the USA

Ny Lalànan’ny Alahady any Etazonia

But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

Fa izay ho avy hamely azy dia hanao araka ny sitrapony ihany, ary “tsy hisy hahatohitra” eo anoloany; ary “hijoro” ao amin’ny tany be voninahitra izy, izay holevonin’ny tanany. Hiditra ao amin’ny tany be voninahitra koa izy, ary firenena maro no ho rava; nefa ireto no ho afa-mandositra amin’ny tanany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona. Hahinjitra ny tanany hamely ny firenena koa izy; ary ny tany Egypta tsy ho afa-mandositra. Daniela 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Rehefa araka ny faminaniana ao Kaisaria Filipo (Panium) i Petera, ary ny Pentekosta no fotoana iavian’ny ranonorana farany, izay mametraka azy ao amin’ilay “tantara miafina” ao amin’ny andininy faha-efapolo. Kasaina horesahiko ny ady Okrainiana ankehitriny izay aseho ao amin’ny andininy faha-iraika ambin’ny folo amin’ny toko faha-iraika ambin’ny folo, sy ny ady ho avy ao Panium ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, izay mitondra ho amin’ny Ady Lehibe Fahatelo, dia ireo zava-mitranga ivelany eo anelanelan’ny 1989 sy ny lalàn’ny Alahady; nefa isika amin’izao fotoana izao dia mamantatra ny tantaran’ny anjely fahatelo hatramin’ny 22 Oktobra 1844 ka hatramin’ny fananganana fiangonana ara-dalàna tamin’ny 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Ny tsipika dia maneho ny fahatongavan’ilay anjely fahatelo tamin’ny 9/11 (1844) hatramin’ny lalàn’ny Alahady (1863). Ny lalàn’ny Alahady dia naneho mialoha tamin’ny alalan’ny Fanambaràna ny Fanafahana izay nanambara fahafahana, ka izany no naneho mialoha ny lalàn’ny Alahady izay hanesorana ny fahafahana. Ny fahafahana nambaran’ny filoha Repoblikana voalohany dia maneho mialoha ny fahafahana hoesorin’ny filoha Repoblikana farany—izay voatendrin’ny faminaniana ho tonga mpanao didy jadona amin’ny fotoanan’ny lalàn’ny Alahady.

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

“Rehefa ny firenentsika handà tanteraka ireo foto-kevitry ny fitondrany ka hamoaka lalàna Alahady, dia hifanome tànana amin’ny fahefana papaly ny Protestanta amin’izany asa izany; ary tsy ho inona izany fa fanomezana aina indray ilay jadona izay efa hatry ny ela no niandry fatratra ny hirariana hahazoany mitsambikina indray ho amin’ny fanjakazakana mampahory.” Testimonies, boky faha-5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742 BC no tantara alfa izay nanombohan’ny faminaniana ara-potoana ao amin’ny Isaia 7:8, ka tonga tamin’ny fahatanterahany omega tamin’ny 1863. Tamin’ny 742, Ahaza, mpanjakan’ny fanjakana atsimon’i Joda, dia niditra tao anatin’ny ady an-trano tamin’ireo foko folo tany avaratra izay nandrafitra ny fanjakana avaratra. Ny tantaran’ny 742 BC dia naseho tao Joda, ilay tany be voninahitra ara-bakiteny ao amin’ny Soratra Masina, izay nonenan’ny Jiosy ara-bakiteny ary naseho tao amin’ilay andalan-teny tamin’ny alalan’ilay mpanjaka ratsy fanahy sy adala Ahaza—ka izany no nampiseho mialoha ny tantara omega tamin’ny 1863. Ny tantara omega tamin’ny 1863 dia tanteraka ao anatin’ny vanim-potoana anjakan’i Etazonia amin’ny maha-bibidia avy amin’ny tany azy, dia ny fanjakana fahenina amin’ny faminanian’ny Baiboly. Etazonia no tany be voninahitra ara-panahy, voaforon’ny Kristianisma Protestanta izay Jiosy ara-panahy araka ny Baiboly. Ny ady an-trano teo amin’ny avaratra sy atsimo tamin’ny 742 BC tao amin’ny tantara alfa dia naneho ny ady an-trano teo amin’ny avaratra sy atsimo tao amin’ny tantara omega tamin’ny 1863. Miaraka, ireo vavolombelona roa ireo dia maneho ny tantara ivelany mitondra ho amin’ny lalàn’ny Alahady, izay hizara indray ny tany be voninahitra ara-panahy ho sokajy roa.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Tamin’ny taona 742 talohan’i Kristy, ny hery avy any avaratra dia naneho fiaraha-mitantana teo amin’ireo foko folo avaratr’i Isiraely sy Syria, ka izany no nanondro ara-tandindona fiaraha-miray amin’ny hery avy any ivelany, araka ny tanteraka tamin’ny nanomezan’ny papa mpomba ny fanandevozana fanohanana ireo fanjakana tatsimo mpomba ny fanandevozana nandritra ny Ady an-trano. Ilay mpiara-dia avy any ivelany tamin’i Syria tamin’ny 742 talohan’i Kristy, sy ilay mpiara-dia avy any ivelany tamin’ny papa nandritra ny Ady an-trano, dia manondro ny fiaraha-mitantan’ny globalista maneran-tany sy ny Demokraty globalista amin’ny adiny manohitra ny MAGA-isme, ady izay nanomboka tamin’ny 2015, rehefa nitsangana ilay filoha fahefatra sady manan-karena indrindra, ka tamin’izany no nampihorohoroany ny fanjakana manontolon’i Grecia, araka ny Daniela toko faha-11, andininy faha-2. Izany fampihorohoroana izany dia manondro ny fifohazan’ny jentilisa ao amin’ny bokin’i Joela. “Grecia” sy “jentilisa” dia tandindon’ny herin’ny dragona izay mitarika izao tontolo izao ho any Armagedona, amin’ny firaisana amin’ny bibidia sy ny mpaminany sandoka.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Tamin’ny taona 2015 dia nofohazina ny jentilisa ho amin’ny antso ara-paminaniana ho any amin’ny lohasahan’i Josafata ao amin’i Joela, izay nantsoiny koa hoe lohasahan’ny fitsarana. Tamin’ny taona 2015 no nanambaran’i Donald Trump ny filatsahany hofidiana ho filoham-pirenena, ka noho izany dia nohetsehiny ny fanjakam-pirenen’ny mpanera-tany izay aseho ho Grisia, ary ny jentilisa dia nanomboka ny diany ho any Hara-magedona, ary herintaona monja taorian’ny fiandohan’ny Ady Okrainiana, ho fahatanterahan’ny andininy faha-iraika ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Ny ady an-trano tamin’ny 742 tal. J.K. sy 1863 dia manondro ny tantaran’ny lalàn’ny Alahady, izay manamarika ny fiafaran’ny fanjakana fahenina ao amin’ny faminaniana ara-Baiboly. Io fanjakana fahenina io dia nanomboka tamin’ny Ady Revolisionera; koa ny fiafaran’ny fanjakana fahenina amin’ny lalàn’ny Alahady dia manondro ny fiverimberenan’ny Ady Revolisionera, indrindra amin’ilay fotoana isehoan’ny Ady an-trano. Ny famaritana sy ny fanomezana anarana hoe ady an-trano na ady revolisionera dia miankina amin’ny fomba fijery. Izay ataon’ny Demokraty ankehitriny amin’ny alalan’ny fanenjehana ara-pitsarana, fanodinkodinam-bola, hosoka, fifindra-monina tsy ara-dalàna ary propagandy dia antsoin’izy ireo hoe revolisiona miloko; nefa ireo olona manohitra ny paikady maneran-tanin’izy ireo dia mihevitra ireo asa ireo ihany ho fandrehitra ny korontana “an-trano”. Antifa ve dia jiolahy sa mahery fo?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Ireo ady ara-tantara roa ireo dia maneho ady mampisaratsaraka tokana izay miseho ao anatin’ny tantaran’ilay filoha Repoblikana farany. Tahaka ny tamin’ilay filoha Repoblikana voalohany, dia ho resin’ilay filoha Repoblikana farany io ady io, izay voasolo tandindona koa tamin’ilay Filoha voalohany, izay mpandresy tamin’ny Ady Revolisionera ihany koa. Ny revolisiona MAGA, araka ny filazan’ny Demokraty, no miteraka ny “korontana sivily” ankehitriny. Arakaraka ny fironana ara-politika ananan’ny tena manokana, ny ady ankehitriny dia na ady revolisionera na ady an-trano. Ara-paminaniana dia izy roa tonta izany.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 dia maneho ny lalàna alahady, ary toy izany koa ny 1844, tamin’ny fotoana nahatongavan’ilay anjely fahatelo niaraka tamin’ny hafatry ny lalàna alahady. Ny vanim-potoana nanomboka tamin’ny 1844 ka hatramin’ny 1863 dia mitondra ny sonian’ny lalàna alahady hatrany am-piandohana ka hatramin’ny farany. Tamin’ny 1846, ny fanambadian’ny White, ny fitandremana ny Sabata, ary ny fanovana anarana avy amin’i Harmen ho White dia nanamarika fa ny fanambadiana izay nidirana tamin’ny 22 Oktobra 1844 dia efa nofaranana tamin’ny fahatanterahany, ary izany fahatanterahana izany no nanamarika ny fiandohan’ny fizotry ny fitsapana ho an’ilay anjely fahatelo, tahaka ny nanamarihan’ilay fitsapana Sabata in-telo mifandraika amin’ny mana ny fiandohan’ireo fitsapana folo nanaraka ny batisa tao amin’ny Ranomasina Mena.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Ny mana no fitsapana voalohany ary nisolo tena ny fitsapana fahafolo tany Kadesy, satria samy maneho ny hafatry ny anjely fahatelo izy roa ireo, ary noho izany dia ny lalàn’ny Alahady.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

“Isan-kerinandro, nandritra ny fivahinianany lava tany an-efitra, ny Isiraelita dia vavolombelon’ny fahagagana telo sosona, izay natao hampiaiky ao an-tsainy ny fahamasinan’ny Sabata: nilatsaka indroa heny ny habetsahan’ny mana tamin’ny andro fahenina, tsy nisy nilatsaka tamin’ny andro fahafito, ary ny ampahany nilaina ho amin’ny Sabata dia voatahiry ho mamy sy madio, nefa raha nisy notehirizina tamin’ny fotoana hafa dia tonga tsy azo nampiasaina izany.” Patriarka sy Mpaminany, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Ny fitsapana voalohany tamin’ny folo dia ny fitsapana momba ny “mana,” izay maneho ny hafatra telo sosona nentin’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Tahaka ny tamin’ny mana, ireo anjely dia maneho ny fampitandremana telo sosona manohitra ny fiankohofana amin’ny andro voalohan’ny herinandro. Ny fahagagana telo sosona momba ny mana dia “natao hanisika ao an-tsainy ny fahamasinan’ny Sabata,” izay mazava ho azy fa tanjon’ny anjely fahatelo. Ny voalohany amin’ireo fahagagana telo asehon’ny mana dia mahakasika ny “fihinanana” ny mofo avy any an-danitra, ary ny “fihinanana” dia tandindon’ny alpha amin’ny vanim-potoanan’ny ranonorana farany. Ny fahagagana faharoa dia maneho ny hafatry ny anjely faharoa, izay ao no “ampitomboan’ny” tsindrimandry ho avo roa heny ny teny sy andian-teny mba hanamarihana ny vanim-potoana asehon’ny fahalavoana indroa nanjo an’i Babylona, fa Babylona dia lavo, lavo. Ny fahagagana faharoa dia ny “fampitomboana avo roa heny” ny habetsahan’ny mana tamin’ny andro fahenina. Ny fahagagana fahatelo dia ny fitahirizana ny mofo ho an’ny Sabatan’ny andro fahafito.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Amin’ny maha-tandindon’ny anjely telo azy, ny mana dia ny anjely voalohany, ary noho izany dia tsy maintsy ahitana ny tantara manontolo, izay ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo no tantaran’ireo anjely telo ireo manontolo. Ny anjely voalohany dia fraktaly iray amin’ny hafatry ny anjely telo rehetra. Ny fraktaly dia endrika jeometrika sarotra izay azo zarazaraina ho ampahany, ka ny tsirairay amin’izany dia dika mitovy amin’ny manontolo nefa amin’ny habe mihena. Io toetra io no antsoina hoe fitoviana amin’ny tena. Matetika ny fraktaly dia manana antsipiriany saro-pantarina na inona na inona halehiben’ny fanatonana atao aminy. Ny fraktaly dia miseho ao amin’ny matematika, biôlôjia, fizika, jeôlôjia, simia, astrônômia, injeniera ary sehatra maro hafa amin’ny fahalalana.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

Ny “rafitra misy dingana telo” an’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia voaseho ao amin’ny hafatry ny anjely voalohany, ka izany no mahatonga ny anjely voalohany ho “fractal” an’ireo anjely telo. Ny toko telo voalohany ao amin’ny bokin’i Daniela dia maneho, tsirairay avy, ny hafatry ny anjely voalohany sy faharoa ary fahatelo, ary ny Daniela toko voalohany dia ahitana io “rafitra misy dingana telo” io ihany, izay aseho ao amin’ireo toko telo, tahaka ihany koa ny amin’ireo anjely telo eo amin’ny fifandraisany amin’ny anjely voalohany.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Ny fahagagana telo sosona momba ny mana dia natao hohanina, ary Daniela toko voalohany dia momba ny fihinanana. Daniela dia nandalo ny fitsapana momba ny sakafo tamin’ny nifidianany legioma ho solon’ny sakafon’i Babylona. Avy eo dia notsapaina ny bika aman’endriny, ary ny bika aman’endriny no niteraka fisarahana teo amin’ny tarehiny sy ny tarehin’ireo izay nihinana ny sakafon’i Babylona. Ny hafatry ny anjely faharoa dia fiantsoana hisaraka amin’i Babylona mandritra ny tantaram-pisarahana iray izay ampivelarana sy anehoana avy eo sokajy roa. Izany fitsapana faharoa natao tamin’i Daniela izany dia nitarika ho amin’ny fitsapana fahatelon’i Nebokadnezara, izay fitsapana fahatelo ao amin’ny toko voalohany ary tandindon’ny fitsapana ny sarivongana volamena ao amin’ny toko fahatelo, izay ambaran-dRahavavy White imbetsaka ho lalàn’ny Alahady, dia ny hafatry ny anjely fahatelo. Daniela toko voalohany dia fraktaly iray amin’ireo toko telo voalohan’ny Daniela, ary ireo toko telo ireo dia maneho ny anjely telo ao amin’ny Apokalypsy efatra ambin’ny folo, ka samy fraktalin’ny anjely telo rehetra sy ireo toko telo rehetra ny anjely voalohany sy Daniela toko voalohany.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

“Isan-kerinandro, nandritra ny fivahinianany lava tany an’efitra, ny Isiraelita dia nanatri-maso fahagagana intelo misesy, natao hanoritra ao an-tsainy ny fahamasinan’ny Sabata: indroa heny ny habetsahan’ny mana nilatsaka tamin’ny andro fahenina, tsy nisy nilatsaka tamin’ny andro fahafito, ary ny anjara ilaina ho an’ny Sabata dia voatahiry ho mamy sady madio; kanefa raha nisy notahirizina tamin’ny fotoana hafa dia tonga tsy azo nampiasaina izany.

“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

“Taminy toe-javatra mifandray amin’ny fanomezana ny mana no ahitantsika porofo tsy azo lavina fa ny Sabata dia tsy naorina, araka ny filazan’ny maro, tamin’ny fotoana nanomezana ny lalàna tao Sinay. Talohan’ny nahatongavan’ny Isiraelita tao Sinay dia efa fantatr’izy ireo fa adidy manan-kery aminy ny Sabata. Noho izy ireo voatery nanangona mana indroa heny isaky ny Zoma ho fiomanana amin’ny Sabata, izay andro tsy hisian’ny mana milatsaka, dia naverimberina nampitain-danja taminy hatrany ny maha-masina ny andron’ny fitsaharana. Ary raha nisy tamin’ny olona nivoaka tamin’ny Sabata mba hanangona mana, dia nanontany ny Tompo hoe: ‘Mandra-pahoviana no handavanareo tsy hitandrina ny didiko sy ny lalàko?’” Patriarka sy Mpaminany, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Ny fanangonana sy fihinanana ny mana dia tandindon’i Jaona ao amin’ny toko faha‑folo ao amin’ny Apokalypsy, izay mandray (manangona) ilay boky kely avy eo an-tanan’ilay anjely ary avy eo mihinana izany.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

Dia nankany amin’ilay anjely aho ka nanao taminy hoe: Omeo ahy ilay boky madinika. Ary hoy izy tamiko: Raiso, ka hano izany; fa hampangidy ny kibonao izany, nefa ho mamy tahaka ny tantely ao am-bavanao. Apokalypsy 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Voalohany, i Jaona dia tsy maintsy nankany amin’ilay anjely ka nangataka, avy eo dia tsy maintsy “nandray” ilay boky kely izy, ary avy eo dia tsy maintsy “nihinana” izany izy. I Jaona dia maneho ireo dingana telo an’ilay anjely voalohany amin’ny fankanesany any amin’ilay anjely sy ny fangatahany, arahin’ny dingana faharoa dia ny fandraisana ary ny dingana fahatelo dia ny fihinanana. Ny fanangonana sy/na ny fihinanana no fitsapana voalohany amin’ireo fitsapana telo momba ny mana, nefa ao anatiny no misy endrika miverimberina maneho ireo fitsapana telo rehetra momba ny mana. Ny fanangonana sy ny fihinanana ny mana dia tandindon’i Jeremia.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

Hita ny teninao, ka nohaniko izany; ary ny teninao dia tonga fifaliana sy firavoravoan’ny foko ho ahy; fa antsoina amin’ny anaranao aho, Jehovah Andriamanitry ny maro. Jeremia 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

Ny “teniny” dia hitan’i Jeremia, izay nitady ary avy eo nangataka ny boky kely. Hita ny teniny rehefa nangonina ny mana. Ny fanangonana sy fihinanana ny mana dia manambara mialoha an’i Ezekiela izay nihinana ny boky nomena azy, ary amin’izany dia aseho fa ny fandavana tsy hihinana ny boky dia fitoviana amin’ilay trano mpiodina.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

Fa ianao kosa, ry zanak’olona, henoy izay lazaiko aminao; aza maditra tahaka izany taranaka maditra izany; sokafy ny vavanao, ka hano izay omeko anao. Ary raha nijery aho, indro, nisy tanana nahinjitra tamiko; ary, indro, nisy horonam-boky tao anatiny; dia novelariny teo anatrehako izany; ary voasoratra tao anatiny sy teo ivelany izany; ary voasoratra tao anatiny ny fitomaniana sy ny fisaonana ary ny loza. Ary hoy Izy tamiko: Ry zanak’olona, hano izay hitanao; hano ity horonam-boky ity, dia mandehana miteny amin’ny taranak’Israely.

So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

Koa dia nosokafako ny vavako, ary nampihinaniny ahy ilay horonam-boky. Ary hoy Izy tamiko: Ry zanak’olona, ampihinano ny kibonao, ary fenoy ity horonam-boky izay omeko anao ity ny tsinainao. Dia nohaniko izany; ary tao am-bavako dia mamy tahaka ny tantely izany. Ezekiela 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Raha tsy nety nihinana ilay boky kely i Ezekiela, dia ho isan’ny trano mpikomy izy; ary ilay “horonam-boky” amin’ny “boky” izay nasaina hohaniny dia naseho ho “fitomaniana sy fisaonana ary loza,” izay maneho hafatra telo sosona amin’ny andro farany. Ny hafatra telo sosona amin’ny andro farany dia ny hafatry ny anjely telo ao amin’ny Apokalypsy efatra ambin’ny folo, ary ny tontolon-kevitra anehoan’i Ezekiela ireo hafatra telo ireo dia ny tontolon-kevitry ny silamo sy ny loza fahatelo. Ireo hafatra telo ireo dia manana alfa sy omega, ary ny fahatelo dia “loza,” tandindona fototry ny silamo; koa tsy maintsy mifanaraka amin’ny omega ny alfa; noho izany, ny “fitomaniana” dia maneho ireo fitomaniana izay nanomboka tamin’ny 9/11 niaraka tamin’ny fahatongavan’ny trompetra fahafito sy ny loza fahatelo, izay hitombo tsikelikely mandra-pahatonga any amin’ireo loza fito farany. Amin’ilay “horohoron-tany” momba ny lalàn’ny Alahady ao amin’ny Apokalypsy iraika ambin’ny folo, dia avy faingana ny loza fahatelo, ary ny fanahy no manambara amintsika fa ilay didy tsy marina ao amin’ny Isaia folo no io lalàn’ny Alahady io. Ny andininy dia manomboka amin’ny filazana hoe: “loza” ho an’izay manao didy tsy marina.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Ny fihinanana ny mana no fitsapana voalohany tamin’ireo fitsapana telo; ny faharoa kosa dia ilay “fampitomboana indroa” tamin’ny andro fiomanana. Ary inona no niomanany? Niomana ho amin’ny fitsapana ny Sabata izy ireo, izay hafatry ny anjely fahatelo.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Iy fahagagana in-telo io dia ny fitsapana voalohany koa, na fitsapana alfa, amin’ny fitsapana folo. Andriamanitra dia nanome mana tamin’ny dingana voalohany, avy eo Izy dia nanome anjara “avo roa heny” tamin’ny dingana faharoa, nefa tsy nisy kosa tamin’ny fahatelo. Tsy mitovy amin’ny fitsapana roa voalohany ny fitsapana fahatelo, satria io fahatelo io no fitsapana manaporofo ny tena toetra. Ireo fitsapana telo ireo dia maneho ny alfa amin’ny fizotry ny fitsapana misy dingana folo izay mitondra ho amin’ny Kadesy voalohany.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Raha mandinika ireo teolojiana samihafa ianareo, dia hahita lisitra maro momba ireo fitsapana folo izay tonga amin’ny famaranany teo amin’ny Kadesy voalohany. Saika izy rehetra no mampiditra ny Ranomasina Mena ho anisan’ireo fitsapana folo, ary misy aza no mampiditra famantarana ara-tantara talohan’ny Ranomasina Mena nandritra ireo loza. Diso avokoa izy rehetra.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Ny fitsapana voalohany dia ny mana. Paoly dia manondro fa ny fiampitana ny Ranomasina Mena dia batisa.

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

Ankoatra izany, ry rahalahy, tsy tiako ny tsy hahafantaranareo fa ny razantsika rehetra dia teo ambanin’ny rahona, ary samy namaky ny ranomasina avokoa; ary samy natao batisa ho amin’i Mosesy tao amin’ny rahona sy tao amin’ny ranomasina izy rehetra. 1 Korintiana 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Mosesy dia tandindon’i Jesosy, ary ny batisan’i Jesosy dia manamarika fizotry ny fizahan-toetra, izay manana lafiny telo, manomboka amin’ny sy manasongadina ny fitsapana ny filan-komana. Ny hazo fijaliana dia voatondro mialoha tamin’ny alalan’ny Paska tany Egypta. Rehefa nivoaka tany an-dafin’ny Ranomasina Mena izy ireo, dia natsangana tamin’ny maty Kristy ho fanatitra voaloham-bokatra. Rehefa nivoaka avy tao amin’ny fasana rano tamin’ny alalan’ny tanan’i Jaona Mpanao-batisa Izy, dia nanomboka fizotry ny fizahan-toetra efapolo andro Kristy (ilay fanatitra voaloham-bokatra). Rehefa natsangana tamin’ny maty Izy, araka ny voatondro mialoha tamin’ny batisany, dia nisy efapolo andro izay nihaonan’i Kristy nifanatrika tamin’ny mpianatra. Ny fizotry ny fizahan-toetra dia manomboka aorian’ny fiampitana ny Ranomasina Mena, tahaka ny nahatondran’ny Fanahy an’i Kristy ho any an-efitra raha vao nivoaka avy tao anaty rano Izy.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Ny fitsapana voalohany ho an’i Kristy dia ny fahazotoan-komana, fa ny Mofon’ny Lanitra no nandray ny asany voahosotra teo indrindra amin’izay nahalavo an’i Adama. Ny fitsapana voalohany taorian’ny Ranomasina Mena dia ilay fitsapana intelo momba ny mana, izay maneho tandindona ny fitsapana intelo natao tamin’ny Mofon’ny Lanitra. Ny fitsapana an’i Kristy dia nanomboka rehefa nivoaka avy tao anaty rano Izy, koa tsy maintsy manomboka “aorian’ny” nivoahany avy tao anaty rano koa ireo fitsapana folo. Ary tamin’izany Kristy dia natrehin’ny fitsapana intelo, napetraka tao anatin’ny tontolon’ny fahazotoan-komana, araka ny asehon’ny tandindon’ilay fitsapana intelo momba ny mana izay nanomboka taorian’ny nanosehan’ny Fanahy an’i Isiraely fahiny hiala avy tany Egypta sy hiditra any an-efitra.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Ireo lisitra hafa izay maminavina ny amin’izay fikomiana asehon’ireo fitsapana folo izay mifarana ao Kadesy dia milaza fa ny fikomiana tamin’ny zanak’omby volamena nataon’i Arona dia anisan’ireo fitsapana folo ireo, nefa diso izy ireo.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Ny fampahatezerana nateraky ny zanak’omby volamena dia maneho fitsapana roa. Singa tena ilaina ao amin’ny tandindon’ny zanak’omby volamena izany. Ny fanompoan-tsampy niseho rehefa nihevitra ny vahoaka fa tsy hahita Andriamanitra dia narahin’ny fiverenan’i Mosesy. Avy eo dia nanao safidy ny vahoaka mba hitoetra ho mpanompo sampy eo imason’Andriamanitra miharihary, araka ny nasehon’i Mosesy.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Ao anatin’ilay fikomiana roa sosona izay nihamafy, dia hitantsika ny fizarazarana ara-paminaniana teo amin’ireo foko, rehefa natokana manokana ho amin’ny fanompoana ao amin’ny fitoerana masina ny fokon’i Levy; fa mandra-pahatongan’izany fikomiana izany dia ny lahimatoa avy amin’ny foko rehetra no tokony hanatanteraka ny asa ao amin’ny fitoerana masina. Tsy izany intsony no ho izy. Ankehitriny ny fokon’i Levy, izay mahatoky, no hihazona ny tempoly. Ny “fizarazarana” na fisarahana ho “roa” dia singa iray amin’ny toetra ara-paminaniana an’ilay zanak’omby volamena.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Ny fikomian’i Arona dia tandindon’ny fikomian’i Jeroboama, mpanjaka voalohany tamin’ny fanjakana avaratr’i Isiraely. “Ampitomboin’i” Jeroboama avo roa heny ny zanak’omby volamena, ka ny iray apetrany any Betela ary ny iray any Dana. Arona sy Jeroboama dia maneho tantara mifanaraka, dia ny tantaran’ny fananganana ny sarin’ilay bibidia. Ny tantaran’ny sarin’ilay bibidia dia tanteraka ao anatin’ny vanim-potoana roa, izay zarain’ny lalàna alahady any Etazonia. Ny sarin’ilay bibidia dia tandindon’ny firaisan’ny fiangonana sy ny fanjakana, izay atsangana aloha any Etazonia, ary avy eo eo amin’izao tontolo izao.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Misy hatrany fisarahana mifandray amin’ireo tandindon’ny sarin’ilay bibidia. Tamin’i Arona dia ny fisaraham-panavahan’ny Levita no niseho; tamin’i Jeroboama kosa dia ny fisarahan’ny foko roa ambin’ny folo ho foko roa tany atsimo sy foko folo tany avaratra.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Ny tandindon’izany fifandraisana misy eo amin’ny fiangonana sy ny fanjakana izany dia antsoin’i Jaona hoe “sarin’ny bibidia” ao amin’ny bokin’ny Apokalypsy. Ny zanak’omby volamena nataon’i Arona sy i Jeroboama dia sarin’ny bibidia, ary ny bibidia izay nasehony tamin’ny alalan’izany sary izany dia Babylona, satria ny fanjakana voalohany ao amin’ny faminanian’ny Baiboly dia asehon’ny loha “volamena” ao amin’ny Daniela toko faharoa. Ny sarin’ny bibidia dia maneho fitsapana roa, satria ny fitsapana dia entina voalohany amin’ilay bibidia avy amin’ny tany—Etazonia, avy eo ao amin’ny Apokalypsy toko fahatelo ambin’ny folo dia terenin’i Etazonia izao tontolo izao hanangana sarina bibidia. Etazonia no fitsapana voalohany, avy eo izao tontolo izao.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Rehefa i Amerika, ilay tanin’ny fahafahana ara-pivavahana, no hiombona amin’ny Fanjakana papaly amin’ny fanerena ny feon’ny fieritreretana sy ny fanerena ny olona hanome voninahitra ny sabata sandoka, dia ho tarihina hanaraka ny ohatra asehony ny vahoaka any amin’ny firenena rehetra maneran-tany.” Testimonies, boky faha-6, 18.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

“Ang mga nasod nga dumuloong magasunod sa ehemplo sa Tinipong Bansa sa Amerika. Bisan siya maoy manguna, apan ang mao rang krisis moabot sa atong katawohan sa tanang bahin sa kalibotan.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Ny fikomiana momba ny zanak’omby volamena dia misy lafiny roa ary manamarika fitsapana roa amin’ireo fitsapana sivy voalohany izay mitarika ho amin’ny fitsapana fahafolo sady farany ao Kadesy voalohany. Rehefa ampiraisina “tsipika mifandimby amin’ny tsipika” ny fikomian’i Arona sy i Jeroboama, dia hita i Arona, mpisoronabe maneho fiangonana, ary i Jeroboama, mpanjakan’ny Isiraely, maneho ny fanjakana. Ireo tsipika roa ireo miaraka dia tandindon’ny firaisan’ny fiangonana sy ny fanjakana. Ny alitara roa napetrak’i Jeroboama dia tao Betela, (midika hoe fiangonana) sy Dana (midika hoe fitsarana), ary miaraka dia maneho ny firaisan’ny fiangonana sy ny fanjakana. Rehefa voapetraka ireo hevitra ireo, dia hanomboka hamantatra ireo fitsapana folo isika.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Ny fitsapana folo dia apetraka ao anatin’ny tontolon-kevitry ny fitsaharana Sabata (Hebreo 3–4). Manomboka amin’ilay fahagagana telo sosona momba ny mana sy ny lesona entiny momba ny Sabata izy ireo, ary mifarana amin’ny fitsapana fahafolo, dia Kadesy voalohany. Io Kadesy voalohany io no “andro fihantsiana ao amin’ny Soratra Masina,” ary i Paoly dia mametraka ny fikomiana farany ao anatin’ny tontolon-kevitry ny fitsapana ny Sabata. Ny fitsapana alpha dia ny Sabata, araka ny anehoan’ny mana azy ho tandindona, ary ny fitsapana fahafolo sy omega tao amin’ny Kadesy voalohany dia ny fitsaharana Sabata ihany koa. Alpha sy Omega dia maneho mandrakariva ny fiafarana miaraka amin’ny fiandohana.

Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

Koa (araka ny lazain’ny Fanahy Masina hoe: Anio, raha hihaino ny feony hianareo, aza manamafy ny fonareo, tahaka ny tamin’ny fahatezerana, tamin’ny andro fitsapana tany an-efitra; fony ny razanareo naka fanahy Ahy sy nizaha toetra Ahy ary nahita ny asako efa-polo taona. Koa tezitra tamin’izany taranaka izany Aho ka nanao hoe: Diso lalandava ao am-pony izy; ary tsy nahalala ny lalako. Ka dia nianiana tamin’ny fahatezerako Aho hoe: Tsy hiditra amin’ny fitsaharako izy.)

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

Tandremo, ry rahalahy, fandrao misy aminareo manana fo ratsy tsy mino ka miala amin’Andriamanitra velona. Fa mifampananara isan’andro, raha mbola atao hoe Anio, fandrao hisy aminareo hohamafisin’ny fitaky ny ota. Fa tonga mpiray amin’i Kristy isika, raha hazonintsika mafy hatramin’ny farany ny fiandohan’ny fahatokisantsika;

While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

Raha lazaina hoe: Anio, raha hihaino ny feony ianareo, aza manamafy ny fonareo, tahaka ny tamin’ny fahatezerana. Fa nisy sasany, rehefa nandre, dia nampahatezitra; nefa tsy izy rehetra izay nivoaka avy tany Egypta tamin’ny alalan’i Mosesy. Fa tamin’iza no nahatezitra Azy efa-polo taona? Tsy tamin’izay nanota va, ka ny fatiny niampatrampatra tany an-efitra? Ary tamin’iza no nianianany fa tsy hiditra ao amin’ny fitsaharany, raha tsy tamin’izay tsy nino? Koa hitantsika fa tsy nahazo niditra izy noho ny tsi-finoana.

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

Koa aoka àry isika, fandrao, raha mbola misy teny fikasana nomena antsika hidirana ao amin’ny fitsaharany, dia hisy aminareo ho hita fa lavo amin’izany. Fa tamintsika no nitoriana ny filazantsara, tahaka ny tamin’izy ireo koa; nefa ny teny izay notorina dia tsy nahasoa azy, satria tsy niray tamin’ny finoana tao amin’izay nandre izany.

For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

Fa isika izay efa nino no miditra ao amin’ny fitsaharana, araka izay nolazainy hoe: Efa nianiana tamin’ny fahatezerako Aho fa tsy hiditra ao amin’ny fitsaharako izy ireo; na dia efa vita hatramin’ny fanorenana izao tontolo izao aza ny asa. Fa nilaza ny amin’ny andro fahafito tao amin’ny toerana iray Izy toy izao: Ary Andriamanitra nitsahatra tamin’ny andro fahafito avy tamin’ny asany rehetra. Ary amin’ity toerana ity indray: Tsy hiditra ao amin’ny fitsaharako izy ireo.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

Koa satria mbola mitoetra ihany fa misy tsy maintsy hiditra ao, ary ireo izay nitoriana azy voalohany dia tsy niditra noho ny tsi-finoana, dia manendry indray andro iray Izy, ka milaza ao amin’i Davida hoe: Anio, rehefa afaka andro ela toy izao; araka ny voalaza hoe: Anio, raha hihaino ny feony ianareo, aza manamafy ny fonareo.

For if Jesus had given them rest, then would he not afterward have spoken of another day.

Fa raha Jesosy no efa nanome azy ireo fitsaharana, dia tsy ho niteny tatỳ aoriana ny amin’ny andro hafa Izy.

There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

Koa mbola misy fitsaharana ho an’ny olon’Andriamanitra. Fa izay efa niditra tao amin’izany fitsaharany izany dia nitsahatra tamin’ny asany koa, tahaka an’Andriamanitra nitsahatra tamin’ny Azy. Koa aoka isika hazoto hiditra amin’izany fitsaharana izany, fandrao misy ho lavo araka ilay ohatra tamin’ny tsi-finoana. Hebreo 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Tamin’ “ny andro fihantsiana” dia nolavina ny hafatr’i Josoa sy Kaleba. Miorina amin’ny sokajin’olona izay tsy hiditra izany andalan-teny izany, noho ny tsy finoana ny hafatra izay efa reny. Ny hafatra dia aseho amin’ny hoe “fitsaharana.”

“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

“Ireo izay tsy vonona hanolotra ho an’ny Tompo fanompoana mahatoky, mafana fo, ary feno fitiavana dia tsy hahita fitsaharana ara-panahy amin’ity fiainana ity na amin’ny fiainana ho avy. ‘Koa mbola misy fitsaharana ho an’ny olon’Andriamanitra.... Koa aoka isika hazoto hiditra amin’izany fitsaharana izany, fandrao misy olona ho lavo araka izany ohatry ny tsi-finoana izany.’ Ny fitsaharana resahina eto dia ny fitsaharan’ny fahasoavana, izay azo amin’ny fanarahana ny toromarika. ‘Miezaha amin-kafanam-po.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

Ny “fitsaharana” dia hafatra asehon’ny hafatr’i Josoa sy Kaleba. Ampiasain’i Paoly ho tandindon’ny hafatry ny “fitsaharana” ireo fahamarinana mifandray amin’ny Sabata andro fahafito, izay nolavin’ireo izay voatendry ho faty tany an-efitra.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Ny fitenenana hoe: “Anio, raha hihaino ny feony hianareo” dia mitovy amin’ilay fanamafisan’ny bokin’ny Apokalypsy momba izay olona rehetra mandre ny feon’ny Fanahy, dia ny mandre ny hafatry ny Fanahy izany, izay hafatry ny ranonorana farany, izay hafatry ny “fitsaharana.” Tany Kadesy no nanakoakoan’izany feo izany, ka nifidy mpitarika vaovao ny mpikomy mba hiverenany ho any Egypta. Ny tantaran’izany fihantsiana izany dia resahina ao amin’ny Salamo 95 sy amin’i Paoly ao amin’ny Hebreo. Io tantara io no mampiseho ny tsy fahombiazan’ny Isiraely fahiny tamin’ny fitsapana fahafolony. Ny fitsapana alpha amin’ireo fitsapana folo dia nanomboka tamin’ilay fahagagana intelo sosona momba ny mana, izay maneho ny hafatry ny anjely telo, ny Lalàn’Andriamanitra, ny fitsaharan’ny Sabata, ny Mofon’ny Lanitra, ny fankatoavana ary ny fitsarana—ary ny faran’ireo fitsapana folo dia ny fitsapana momba ny “fitsaharana.” Ny “fitsaharana” avy amin’ny fahasoavana, araka ny ambaran’i Rahavavy White, dia tandindon’ny ranonorana farany. Kadesy dia tandindon’ny fitsapana amin’ny fandraisana na fandavana ny hafatry ny ranonorana farany izay atolotra “andalana manaraka andalana.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Andininy eo ambonin’ny andininy, ny “fitsaharana” dia ny firotsahan’ny Fanahy Masina, aseho ho ny ranonorana fara andro. Ny “fitsaharana” dia koa ny Sabatan’ny andro fahafito, dia ilay tombo-kase indrindra izay apetraka amin’ny mahatoky mandritra ny vanim-potoanan’ny ranonorana fara andro. Ny “fitsaharana” dia ilay fahasoavana izay maneho ny hery omena an’ireo iray hetsy sy efatra arivo sy efatra alina rehefa voafafa mandrakizay ny fahotany. Izany fahasoavana izany dia tsy ny hery omena maneho ny fanamasinana ihany, fa ny fahasoavana koa izay manome ny fanamarinana rehefa ampiasaina ny ran’i Kristy hanesorana ny fahotan’ny fanahy mibebaka. Ny “fitsaharan’ny” fahasoavana dia ny hafatry ny fahamarinan’i Kristy, dia fahamarinana izay manome ny fahasoavana (hery) hiainana tsy manota, ary ny fahasoavana izay manova ny Laodikia iray ho Filadelfiana iray. Rehefa voaova tamin’ny fahasoavan’ny fanamarinana ilay Laodikia teo aloha, amin’ny maha-Filadelfiana azy, amin’ny alalan’ny herin’ny fahasoavana, dia mandeha eo amin’ilay lalana voamasina mitarika ho amin’ny fanomezam-boninahitra izy. Ny “fitsaharana” dia ny hafatry ny anjely fahatelo, araka ny aseho azy hoe “fanamarinana amin’ny finoana tokoa.” Koa raha izany no izy, dia nanondro an’i 1888 i Kadesy.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Ny Kadesy voalohany dia manondro ny hafatry ny “fitsaharana” izay hafatry ny “filazantsara”. Ny filazantsara mandrakizay dia ‘asan’i Kristy amin’ny fampidirana fizotry ny fizahan-toetra in-telo izay mampivelatra ary avy eo mampiseho sokajin-mpivavaka roa.’ Ny hafatry ny filazantsara mandrakizain’ny “fitsaharana” tao amin’ny Kadesy voalohany dia maneho ny hafatra in-telon’ny filazantsara mandrakizay izay tantanan’ny asa in-telon’ny Fanahy Masina, izay mandresy lahatra ny amin’ny ota sy ny fahamarinana ary ny fitsarana. Ireo dingana telo ireo dia mitovy tanteraka amin’ireo dingana telo amin’ny fizahan-toetra ao amin’ny fitsapana ny mana!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Ny fitsapana folo dia manomboka amin’ny fizahan-toetra in-telo sosona, izay manasongadina ny Lalàn’Andriamanitra, ny Sabata ary ny andraikitry ny olombelona hihinana sy handevona ny hafatr’Andriamanitra. Ny fitsapana voalohany amin’ireo folo dia in-telo sosona, tahaka ny fahafolo. Ny fitsapana voalohany dia mampiasa ny mana ho mariky ny Mofon’ny Lanitra izay manandratra ny Sabata andro fahafito. Ny fitsapana farany kosa dia mampiasa ny “fitsaharana” ho mariky ny fizahan-toetra farany amin’ny ranonorana farany, izay mifarana amin’ny lalàn’ny Alahady, ka amin’izany ireo izay maneho ny Mofon’ny Lanitra dia asandratra ho saina famantarana ny Sabata.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Ny fiandohan’ireo fitsapana folo, tahaka ny fiafaran’ireo fitsapana folo, dia manasongadina ny Sabata sy ny hafatry ny filazantsara mifandray amin’ny Sabata, izay ilay filazantsara mandrakizain’ny anjely fahatelo. Ny Kadesy voalohany no omega-n’ireo fitsapana folo, koa ny alpha-n’ireo fitsapana folo dia tsy maintsy manana ireo toetra ireo ihany. Kadesy dia naneho ny taona 1863, tamin’izay ny Tompo no naniry hamita ny Asany sy hitondra ny olony hody, nefa dia nahemotra ny fidirana tao amin’ny Tany Nampanantenaina.

“By reading the following scriptures we shall see how God regarded ancient Israel:

“Amin’ny famakiana ireto andinin-tSoratra Masina manaraka ireto no hahitantsika ny fomba nijeren’Andriamanitra ny Isiraely fahiny:”

“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

“‘Fa nofidian’i Jehovah ho Azy Jakoba, sy Isiraely ho rakitra manokana ho Azy.’ Salamo 135:4.

“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

«Fa ianao dia firenena masina ho an’i Jehovah Andriamanitrao, ary Jehovah efa nifidy anao ho olony manokana ho Azy, mihoatra noho ny firenena rehetra ambonin’ny tany.» Deoteronomia 14:2.

“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

“‘Fa ianao dia firenena masina ho an’i Jehovah Andriamanitrao; Jehovah Andriamanitrao no nifidy anao ho firenena manokana ho Azy, ambonin’ny firenena rehetra izay etỳ ambonin’ny tany. Tsy noho ianareo maro noho ny firenena rehetra no nampiraiketin’i Jehovah taminareo ny fitiavany, na nifidianany anareo; fa ianareo no vitsy indrindra tamin’ny firenena rehetra.’ Deoteronomia 7:6, 7.

“‘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.’ Exodus 33:16.

“Fa amin’inona no hahafantarana eto fa izaho sy ny olonao dia nahita fitia eo imasonao? Tsy amin’ny fandehananao miaraka aminay va izany? Dia ho voatokana izahay, dia izaho sy ny olonao, tsy hitovy amin’ny firenena rehetra izay ambonin’ny tany.” Eksodosy 33:16.

“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

“Impiry fahagola no nikomy ny Isiraely fahiny, ary impiry koa izy ireo no notsidihin’ny fitsarana, ka an’arivony no novonoina, satria tsy nety nihaino ny didin’Andriamanitra izay nifidy azy ireo! Ny Isiraelin’Andriamanitra amin’izao andro farany izao dia ao anatin’ny loza mandrakariva hifangaro amin’izao tontolo izao ka hahafoy ny famantarana rehetra maha-vahoaka voafidin’Andriamanitra azy. Vakio indray ny Titosy 2:13–15. Eto isika dia entina mivantana ho amin’ny andro farany, izay anadiovan’Andriamanitra ho an’ny Tenany vahoaka miavaka. Hahatezitra Azy va isika tahaka ny nataon’ny Isiraely fahiny? Hampianjera ny fahatezerany amintsika va isika amin’ny fialana Aminy sy ny fifangaroana amin’izao tontolo izao ary ny fanarahana ny fahavetavetan’ny firenena manodidina antsika?” Testimonies, volume 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Manontany i Rahavavy White hoe: “Hampahatezitra Azy va isika tahaka izay nataon’ny Isiraely fahiny?” Mampahatezitra Azy isika amin’ny fifangaroantsika amin’izao tontolo izao, izay asehon’i Egypta ho tandindona, dia ilay toerana indrindra izay nitadiavan’ireo mpikomy tany Kadesy mpitarika hitondra azy hiverina any. Tamin’ny 1863, ny faniriana hiverina any Egypta sy ny fifidianana mpitarika vaovao dia asehon’ny tsindrimandry ho faniriana hifandray amin’izao tontolo izao.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Ny andalan-teny izay hodinihintsika ankehitriny dia nialohavan’ny fanamarihan’i Rahavavy White momba ny tsy nidiran’ny Isiraely fahiny tao amin’ny fitsaharana. Tao anatin’ny tontolon-kevitry ny fikomian’izy ireo tsy an-kijanona, dia nasehony ireo andininy izay manambara ny fomba nirian’Andriamanitra hifandraisana amin’ny ampakariny, nefa ny ampakariny kosa nandà. Ny andalan-teny manaraka dia mitarika ho amin’izay vao novakintsika teo.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Ao amin’ilay andalana voarakiny dia hoy izy: “Nangatahin’Andriamanitra ny olony mba hatoky Azy irery ihany. Tsy niriny ny handraisany fanampiana avy amin’ireo izay tsy nanompo Azy.” Tamin’ny taona 1863, ny Advantisma Millerita Laodiseana dia nanao fiaraha-miombon’antoka tamin’ny governemantan’i Etazonia mba hanampy azy ireo amin’ny ezaka nataony hisorohana ny handraisana an-tery ny zatovolahiny ho miaramila tao amin’ilay ady nahafaty olona indrindra teo amin’ny tantaran’i Amerika.

“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

“Eto isika eto mamaky ny fampitandremana izay nomen’Andriamanitra ny Isiraely fahiny. Tsy sitrapony akory ny hivezivezen’izy ireo ela toy izany tany an-efitra; ho nentiny avy hatrany ho any amin’ny Tany Nampanantenaina izy ireo raha mba nanaiky sy tia hotarihin’Andriamanitra; fa noho izy ireo nampalahelo Azy matetika tany an-efitra, dia nianiana tamin’ny fahatezerany Izy fa tsy hiditra ao amin’ny fitsaharany izy ireo, afa-tsy roa lahy izay nanaraka Azy tamin’ny fo manontolo. Notakian’Andriamanitra tamin’ny vahoakany ny hatoky Azy irery ihany. Tsy tiany ny handraisany fanampiana avy amin’ireo izay tsy nanompo Azy.

“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

“Azafady vakio Ezra 4:1–5: ‘Ary rehefa ren’ny fahavalon’i Joda sy Benjamina fa ny zanaky ny fahababoana no nanorina ny tempoly ho an’i Jehovah Andriamanitry ny Isiraely, dia nanatona an’i Zerobabela sy ny lohan’ny fianakaviana izy ka nanao taminy hoe: Aoka hiara-manorina aminareo izahay; fa mitady ny Andriamanitrareo tahaka anareo izahay, ary manao fanatitra ho Azy hatramin’ny andro nanjakan’i Esar-hadona, mpanjakan’i Asyria, izay nitondra anay niakatra tatỳ. Fa Zerobabela sy Jesoa ary ny sisa tamin’ny lohan’ny fianakavian’ny Isiraely dia nanao taminy hoe: Tsy anjaranareo ny hiara-manorina trano ho an’Andriamanitray; fa izahay ihany no hiara-manorina ho an’i Jehovah Andriamanitry ny Isiraely, araka izay nandidian’i Kyrosy mpanjakan’i Persia anay. Dia nampahalemy ny tanan’ny vahoakan’i Joda ny vahoaka tompon-tany ka nampitahotra azy teo am-panorenana, sady nanakarama mpanolo-tsaina hanoherana azy mba hahasakana ny fikasany.’”

“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

“Ezra 8:21–23: ‘Dia nanambara fifadian-kanina teo aho, teo amoron’ny ony Ahava, mba hanetren-tena eo anatrehan’Andriamanitsika isika, hitady Aminy lalana mahitsy ho antsika sy ho an’ny zanatsika madinika ary ho an’ny fananantsika rehetra. Fa menatra aho nangataka tamin’ny mpanjaka miaramila sy mpitaingin-tsoavaly hanampy anay hiaro amin’ny fahavalo eny an-dalana; satria efa nilaza tamin’ny mpanjaka izahay hoe: Ny tanan’Andriamanitsika dia ho amin’izay rehetra mitady Azy hahasoa azy; fa ny heriny sy ny fahatezerany kosa dia manohitra izay rehetra mahafoy Azy. Dia nifady hanina izahay ka nifona tamin’Andriamanitsika ny amin’izany; ary nanaiky ny fifonanay Izy.’

“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

Tsy noheverin’ny mpaminany sy ireo razambe ireo ho mpivavaka amin’Andriamanitra marina ny vahoakan’ny tany; ary na dia nilaza ho sakaiza aza ireo ka naniry hanampy azy, dia tsy sahiny ny hiombona taminy amin’izay zavatra rehetra mifandray amin’ny fanompoana Azy. Raha niakatra ho any Jerosalema hanorina ny tempolin’Andriamanitra sy hampody indray ny fanompoana Azy izy, dia tsy nangataka fanampiana tamin’ny mpanjaka mba hanohana azy teny an-dalana, fa tamin’ny fifadian-kanina sy ny vavaka no nitadiavany ny Tompo mba hahazoany fanampiana. Nino izy fa Andriamanitra no hiaro sy hampandroso ny mpanompony amin’ny ezaka ataony hanompo Azy. Ny Mpahary ny zavatra rehetra dia tsy mila ny fanampian’ny fahavalony mba hampiorina ny fanompoana Azy. Tsy mangataka fanatitra avy amin’ny faharatsiana Izy, ary tsy mandray ny fanatitr’ireo izay manana andriamani-kafa eo anatrehan’i Jehovah.

“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

“Matetika isika no mandre izao fanehoan-kevitra izao: ‘Mifidy manokana loatra ianareo.’ Amin’ny maha-vahoaka antsika, dia hanaiky izay sorona rehetra isika mba hamonjena fanahy, na hitarihana azy ireo ho amin’ny fahamarinana. Kanefa ny hiray amin’izy ireo, ny ho tia ny zavatra tiany, ary ny hihavana amin’izao tontolo izao, dia tsy sahintsika atao, satria amin’izany dia ho tonga fahavalo amin’Andriamanitra isika.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Nambaran’i Rahavavy White, mifandraika amin’ny fanazavany ny fikomian’i Kadesy, hoe: “Ny Mpamorona ny zavatra rehetra dia tsy mila ny fanampian’ireo fahavalony mba hampiorina ny fanompoam-pivavahana Azy. Tsy mangataka ny soron’ny faharatsiana Izy, ary tsy manaiky ny fanatitr’ireo izay manana andriamani-kafa eo anatrehan’i Jehovah.” Tamin’ny taona 1863, ny hetsika Advantista Millerita Laodiseana dia tonga fiangonana ka nanao fanekena tamin’ilay fahefana izay hampihatra ny fanompoam-pivavahana amin’ny Alahady amin’ny firenena, ary aorian’izany amin’izao tontolo izao.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Ao amin’ny lahatsoratra manaraka, dia hanohy ny fandinihantsika ireo tsipika ara-paminaniana izay mitondra ho amin’ny 1863 isika, izay no vato fehizoron’ny vanim-potoana ara-paminaniana manomboka amin’ny 1844 ka hatramin’ny 1863.

The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

Izay efa nisy dia izay mbola hisy ihany; ary izay efa natao dia izay mbola hatao ihany; ary tsy misy zava-baovao akory atỳ ambanin’ny masoandro. Misy va zavatra azo lazaina hoe: Indro, vaovao ity? Efa nisy rahateo izany tamin’ny andro fahiny, talohan’ny androntsika. Fantatro fa na inona na inona ataon’Andriamanitra dia haharitra mandrakizay; tsy misy azo ampiana izany, ary tsy misy azo esorina amin’izany; ary Andriamanitra no manao izany mba hatahotra eo anatrehany ny olona. Izay efa nisy dia mbola misy ankehitriny; ary izay mbola hisy dia efa nisy sahady; ary Andriamanitra mitaky ny lasa. Mpitoriteny 1:9, 10; 3:14, 15.