We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.
Isika amin’izao fotoana izao dia miresaka ny tandindona ara-paminaniana momba ny 1863. Nampifantoka ny saintsika tamin’i Kadesy ara-Baiboly isika ho tandindon’ny fikomian’ny Isiraely fahiny nanohitra ny “fitsaharana,” izay nahatonga ny fahafatesany nandritra ny fe-potoana iray izay nifarana tao Kadesy; araka izany dia mampiseho ny fandavana ireo “lalana fahiny” ao amin’i Jeremia izany tamin’ny 1863, fony nolavina ny “impito” ao amin’ny Levitikosy fahenina amby roapolo.
In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.
Tamin’ny fikatsahana ny fahazavana mifandray amin’i Kadesy sy 1863, dia namantatra ireo fitsapana folo izay tonga hatrany Kadesy isika. Efa nofaritantsika ho ny fitsapana ny mana ireo fitsapana telo voalohany. Ireo dingana telo ireo dia azo aseho ho fahagagana na fitsapana, ary ny fitsaharan’ny Sabata, izay fitsaharana voalohany amin’ireo fitsapana folo, dia mifanandrify amin’ny fitsapana fahafolo, izay faritan’i Paoly amin’ny fomba mazava tokoa ao amin’ny Hebreo ho ny “fitsaharana.” Ireo fitsapana folo ireo dia manana fitsaharana alpha sy fitsaharana omega.
It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”
Tsy zava-dehibe ny fomba tian’ny mpianatra ny faminaniana hamaritana ilay hoe “fitsaharana” izay nolavin’ny Hebreo tany Kadesa—fa ara-paminaniana, ny “fitsaharana” rehetra, (andalana manaraka andalana), dia manondro “ny fitsaharana sy ny famelombelomana” izay orana fara. Kadesa dia tandindona lehibe indrindra amin’ny fandavana ny hafatry ny orana fara ary koa ny fanandramana ny orana fara, satria ny fanisiana tombo-kase izay tanterahina amin’ireo iray hetsy sy efatra arivo amby efatra alina any Kadesa dia fiorenana ao amin’ny fahamarinana, na ara-tsaina izany na ara-panahy.
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Raha vantany vao voaisy tombo-kase eo amin’ny handriny ny vahoakan’Andriamanitra—tsy tombo-kase na marika hita maso akory izany, fa fiorenana ao amin’ny fahamarinana, na ara-tsaina na ara-panahy, ka tsy hahazo hohozongozonina izy ireo—raha vantany vao voaisy tombo-kase sy voaomana ho amin’ny fihovitrovitra ny vahoakan’Andriamanitra, dia ho tonga izany. Eny tokoa, efa nanomboka sahady izany; ny fitsaran’Andriamanitra dia efa eo ambonin’ny tany ankehitriny, mba hanome fampitandremana antsika, mba hahafantarantsika izay ho avy.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.
To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.
Ny fametrahana “ao amin’ny fahamarinana” “ara-tsaina” dia maneho ny fanekena ny fomba fiasa hoe andalana eo ambonin’ny andalana ho hany fomba nohamasinina tokana amin’ny fandalinana ny Tenin’Andriamanitra. Io fomba tery io dia nohamarinina ho fomba marina tamin’ny Aogositra 1840, rehefa “olona maro no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i Miller sy ireo namany, ary hery manosika mahagaga no nomena ny hetsika adventa.” Ilay “hery manosika mahagaga” dia maneho ny fisehoan’ny herin’ny Fanahy Masina izay nandefa ny hafatry ny anjely voalohany nanerana izao tontolo izao tamin’ny 1840.
Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.
Ireo izay nandray anjara tamin’ilay asa nisolo tena ilay “hery manosika mahatalanjona” dia nohamafisin’ny herin’ny Fanahy Masina hanao izany asa izany indrindra. Ny Fanahy Masina dia naneho ny heriny teo amin’ireo izay nanaiky ny fomba masina ihany. Ny Fanahy Masina dia naneho ny heriny tao anatin’ireo izay nanaiky ny fomba masina ihany.
Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.
Ny fametrahana ao amin’ny fahamarinana ara-tsaina dia ny fanekena ny fomba fiasa “andalana eo ambonin’ny andalana”, ary ny “fanekena” izany fomba fiasa izany dia aseho amin’ny Laodiseana ho toy ny fanokafana ny varavaran’ny fo mba hidiran’ny Iraka ho an’i Laodisea amin’ny tenan’ny Fanahy Masina. Ny fanekena io fomba fiasa masina io dia mitondra ny herin’ny Fanahy Masina ho ao an-tsain’ireo izay miorim-ponenana ao amin’ny fahamarinana ara-tsaina. Ny fanekena izany fomba fiasa izany dia miteraka toe-panahy ara-panahy izay aseho ho toy ny fampiraisana ny Maha-Andriamanitra amin’ny maha-olombelona. Ny fampiharana ny fomba fiasa ara-Baiboly hoe “andalana eo ambonin’ny andalana”, rehefa afangaro amin’ny finoana, dia aseho ho toy ny fametrahana ao amin’ny fahamarinana ara-tsaina; ary ny fahamarinana (hafatra) izay vokarin’izany fomba fiasa izany dia tsy azo sarahina amin’i Jesosy, Izay Teny. Ny manaiky ny hafatry ny Teniny dia ny manaiky ny Fanahy Masina ho ao an-tsainao. Koa noho izany, ny fametrahana ao amin’ny fahamarinana ara-tsaina dia miteraka ilay fanandramana ara-panahy izay mandray ny tombo-kasen’ny fankatoavan’Andriamanitra.
Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—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.”
Kadesa no fitsapana farany ho an’ny Isiraely fahiny. Ireo sokajin’olona roa misotro divay ao amin’ny bokin’i Joela dia sarahina sy avahana amin’ny alalan’ny fandavany na fanekeny ny hafatry ny ranonorana farany, izay ambaran’i Joela ho “divay vaovao”, mifanohitra amin’ilay divay masirasira sotroin’ilay sokajy hafa. Ny “divay vaovao” ao amin’i Joela dia ilay “fitsaharana” ao amin’i Paoly, ao amin’ny Hebreo toko fahatelo sy fahefatra. Izany koa no zavatra lavin’ireo “mpisotro toaka an’i Efraima” ao amin’i Isaia tsy “hihainoana” — dia ilay “izay nilazany hoe: ‘Ity no fitsaharana izay ahafahanareo mampitsahatra ny reraka; ary ity no famelombelomana’: nefa tsy nety nihaino izy. Fa ny tenin’i Jehovah taminy dia didy anampy didy, didy anampy didy; fitsipika anampy fitsipika, fitsipika anampy fitsipika; kely etỳ, kely erỳ; mba handehanany, ka hianjerany mihemotra, ary hahavakivaky azy, sy ho voafandrika, ary ho azo.”
We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.
Fantatsika fa ny fikomian’ny zanak’omby volamena nataon’i Arona dia maneho ny ‘roa’ amin’ireo fitsapana folo izay mifarana any Kadesy. Ny fizaràna izany fitsapana izany ho fitsapana roa dia mifanaraka amin’ny vanim-potoan’ny fizahan-toetra amin’ny ranonorana aoriana, izay asehon’ny “fitsapana ny sarin’ny bibidia,” dia ilay fitsapana izay mamaritra ny anjaran’ny vahoakan’Andriamanitra. Ny Apokalypsy toko fahatelo ambin’ny folo dia manondro ny ‘fikomiana,’ satria ny isa ‘telo ambin’ny folo’ dia maneho fikomiana.
The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.
Manomboka amin’ilay bibidia avy ao an-dranomasina, tandindona lehibe indrindra amin’ny fikomiana etỳ ambonin’ny tany, ity toko ity, araka ny amaritan’i Daniela azy ho ilay fahefana miteny teny lehibe manohitra ny Avo Indrindra. Arahin’ny fikomian’ilay bibidia avy amin’ny tany, dia i Etazonia, izany fikomiana izany, izay manery izao tontolo izao manontolo hanaraka ny ohatra navelany amin’ny fikomiana. Ny modely ho an’ny fikomiana fahatelo ao amin’ny toko dia hita ao amin’ny voalohany amin’ireo fikomiana telo, izay aseho amin’ilay bibidia avy ao an-dranomasina, tandindon’ny Vatikana. Ao amin’ny andininy fahairaika ambin’ny folo, i Etazonia dia miteny tahaka ny dragona ka amin’izany dia mamorona sary ho an’ilay bibidia—sarin’ny Vatikana. Manomboka amin’ny andininy faha-roa ambin’ny folo no ho manaraka, i Etazonia dia manery izao tontolo izao hanao toy izany koa. Ny fikomian’i Arona dia manana lafiny roa: maneho ny fikomian’i Etazonia aloha, ary avy eo ny fikomian’izao tontolo izao manontolo rehefa ampiharina ilay sarin’izao tontolo izao an’ny Vatikana.
Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.
Ny fikomian’i Arona dia manondro ireo fe-potoana roa tonta, izay aseho ho fanompoan-tsampy raha tsy teo i Mosesy, narahin’ny fanompoan-tsampy raha teo i Mosesy. I Mosesy dia teo am-pandraisana ny Lalàna, ka noho izany dia maneho ny Lalàn’Andriamanitra ho toy ny teboka mampisaraka ao amin’ilay fikomiana. Ny fitsapana asehon’ilay sarin-janak’omby-bibidia volamena nataon’i Arona dia ny fitsapana tamin’ny 1863.
It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.
Izany no fizahan-toetra momba ny lalàn’ny Alahady, izay maneho tsipika mampisaraka ny fiainana sy ny fahafatesana. Izany no tsipika mampisaraka ny Tany Nampanantenaina sy ny fahafatesana any an-efitra, ny tsipika mampisaraka ny mariky ny bibidia sy ny tombo-kasen’Andriamanitra, ny tsipika mampisaraka ny anjaran’i Shebna, ilay Laodiseana, sy i Eliakima, ilay Filadelfiana. Ny fizahan-toetra telo voalohany, izay asehon’ny mana, dia manambara an’ohatra ny adihevitra momba ny Sabata na ny Alahady, tahaka izany koa ny fizahan-toetra fahafolo. Ary ny tsipika mampisaraka ao amin’ny fikomian’ny zanak’omby volamenan’i Arona, izay maneho ny fizahan-toetra fahadimy sy fahenina—dia ny lalàn’ny Alahady.
The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.
Ny fitsapana fahefatra dia ny rano tao Masa, izay midika hoe “fitsapana”, sy Meriba, izay midika hoe “fanevan’i Jehovah”, ary hita ao amin’ny Eksodosy 17:1–7, izay amaritana azy mivantana ho “fizahan-toetra an’i Jehovah”.
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
Dia niainga avy tany an-efitr’i Sina, araka ny diany, araka ny didin’i Jehovah, ny fiangonana rehetra tamin’ny zanak’Isiraely, ka nitoby tao Refidima; nefa tsy nisy rano hosotroin’ny olona tao. Dia nifanditra tamin’i Mosesy ny olona ka nanao hoe: Omeo rano hosotroinay izahay. Ary hoy Mosesy taminy: Nahoana no mifanditra amiko ianareo? nahoana no maka fanahy an’i Jehovah ianareo? Ary nangetaheta rano tao ny olona; dia nimonomonona tamin’i Mosesy ny olona ka nanao hoe: Nahoana no nitondra anay niakatra avy tany Egypta ianao, mba hahafaty anay sy ny zanakay ary ny bibinay amin’ny hetaheta?
And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.
Ary niantso mafy tamin’i Jehovah i Mosesy ka nanao hoe: Inona no hataoko amin’ity olona ity? fa efa saiky hitora-bato ahy izy.
And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
Ary hoy Jehovah tamin’i Mosesy: Mandrosoa eo alohan’ny vahoaka, ka mitondra miaraka aminao ny sasany amin’ireo loholon’ny Isiraely; ary ny tehinao, izay nikapohanao ny ony, dia ento eny an-tananao, ka mandehana. Indro, Izaho hijoro eo anoloanao any ambonin’ny vatolampy ao Horeba; ary hokapohinao ny vatolampy, dia hivoaka avy aminy ny rano, mba hisotroan’ny vahoaka. Dia nataon’i Mosesy izany teo imason’ny loholon’ny Isiraely.
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.
Ary ny anarany ny tany dia nataony hoe Masa sy Meriba noho ny fifandirana nataon’ny zanak’Israely, ary noho izy ireo naka fanahy an’i Jehovah tamin’ny filazana hoe: Eo amintsika va Jehovah, sa tsia? Eksodosy 17:1–7.
The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.
Ny fizahan-toetra asehon’ny “Massah”, sy ny famantarana asehon’ny “Meribah” dia alfa ara-paminaniana izay mihaona amin’ny omega ara-paminaniany rehefa mikapoka ilay Vatolampy iray ihany fanindroany i Mosesy. Midika izany fa ny fahefatra amin’ireo fihantsiana folo dia aseho ao Kadesy, satria ny Kadesy faharoa no toerana ikapohan’i Mosesy ilay Vatolampy ao amin’ny fikomiana. Izany no manondro fa i Kadesy, amin’ny maha-tandindona azy, dia ahitana ny fizahan-toetran’ny rano izay miteraka famantarana.
The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.
Ny fitsapana ny rano izay mamoaka ny faneva dia ny fitsapana ny hafatry ny ranonorana fara. Ny taona 1863 no toerana izay tokony ho nanandratana ny faneva, nefa indrisy; 1863 dia Kadesy voalohany ihany, ary ny Kadesy faharoa dia amin’ny lalàna Alahady ho avy tsy ho ela. Massah sy Meribah dia maneho ny fitsapana farany ho an’ny iray hetsy sy efatra arivo sy efatra alina mialoha indrindra ny hanandratana azy ho faneva amin’ny lalàna Alahady. Tsy ny fahefan’i Roma, na ny fahefan’ny Jiosy, no nandamina ny fahafatesan’i Kristy. Izany fahefana izany dia efa nekena tao amin’ny filan-kevitry ny Lanitra hatramin’ny andro talohan’ny hazo fijaliana. Nampiasa ny tehinany i Mosesy, dia ilay tehina nohosoran’Andriamanitra Tenany, mba hamelezana ny Vatolampy— saingy indray mandeha ihany. Io Vatolampy io, araka ny fanambarana avy amin’ny aingam-panahy, dia asehon’ny hafatra tamin’ny 1840 ka hatramin’ny 1844, izay fahamarinana fototra fahiny maneho ny lalan’ny marina. Ao amin’ny fitsapana asehon’i Massah, ny rano izay mamonjy dia ny rano izay mivoaka avy amin’ny Vatolampin’ny lalana fahiny. Izany rano izany no mitsapa ary mamoaka sokajy roa; ny iray ho amin’ny mariky ny bibidia ary ny iray hafa ho amin’ny tombo-kasen’Andriamanitra, araka ny asehon’ny tombo-kasen’Andriamanitra eo amin’ireo asandratra ho faneva, araka ny asehon’i Meribah.
The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.
Vita ny tempoly talohan’ny didy fahatelo navoakan’i Artaxerxes, ka izany no manaporofo fa ny tempoly Millerita izay naorin’i Kristy nandritra ny 46 taona, hatramin’ny 1798 ka hatramin’ny 1844, dia vita talohan’ny anjely fahatelo, izay asehon’ny fahatongavan’ny didy fahatelo. Ny iray hetsy sy efatra alina sy efatra arivo dia asiana tombo-kase mialoha indrindra ny lalàn’ny Alahady, izay amin’izany no anandratana azy ho fanatitra faneva amin’ny voaloham-bokatr’i Pentekosta, tahaka ny tamin’ny andro fahiny. Massa sy Meriba dia manondro ny fitsapana momba ny rano, izay asehon’ny hafatry ny Antso Mamatonalina ao amin’ny tantaran’ny anjely voalohany sy fahatelo.
The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.
Ny asan’ny fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona dia aseho koa ho toy ny fampiraisana tempoly roa. Aseho koa izany ho toy ny fanambadiana, izay iarahan’ny lehilahy sy ny vehivavy, na tempoly vavy sy tempoly lahy, ka tonga nofo iray izy ireo. Nanorina ny tempolin’ny Millerita i Kristy mba hitondra azy ireo ho ao amin’ny Tempoliny any an-danitra, izay hahitany “fitsaharana,” izay aseho ao amin’ny tantaran’ny taona 1844 amin’ny alalan’ny Sabata andro fahafito.
When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.
Rehefa ampiharina eo anelanelan’ny fizahan-toetra fanokafana izay maneho fizahan-toetra telo koa ity fahatakarana an’i Massa sy Meribah amin’ny maha-fizahan-toetra fahefatra azy, ary arahina avy eo amin’ny lalàn’ny Alahady amin’ny maha-fizahan-toetra fahadimy sy fahenina azy—dia azonao atao ny mahita, nefa raha vonona ny hahita ihany ianao, fa ny fizahan-toetra intelo sosona momba ny mana no fizahan-toetra voalohany, ary manaraka izany ny fizahan-toetra iray izay mialoha ilay fizahan-toetra fahatelo miendrika roa sosona momba ny zanak’omby volamena nataon’i Arona. Massa sy Meribah dia aseho miaraka, satria ao amin’ny hafatry ny anjely faharoa ihany no ahitana “fampitomboana” ara-paminaniana. Ny fizahan-toetra telo voalohany momba ny mana no hafatry ny anjely voalohany. Ny fizahan-toetra tao Massa sy Meribah no hafatry ny anjely faharoa, ary ny fikomian’i Arona no hafatry ny anjely fahatelo.
The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.
Ny fizahan-toetra fahadimy dia ny fizahan-toetra momba ny zanak’omby volamena nataon’i Arona, izay manomboka amin’ny fisehoan’ny fanompoan-tsampy, raha nihevitra ireo mpikomy fa miafina amin’Andriamanitra ny fikomiany mibaribary.
And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.
Ary rehefa hitan’ny olona fa ela i Mosesy vao nidina avy tany an-tendrombohitra, dia nivory hankeo amin’i Arona ny olona ka nanao taminy hoe: Mitsangàna, manaova andriamanitra ho anay, izay hitarika eo alohanay; fa ity Mosesy ity, ilay lehilahy izay nitondra antsika niakatra avy tany amin’ny tany Egypta, dia tsy fantatray izay nanjo azy. Ary hoy Arona taminy: Esory ny kavina volamena izay eo amin’ny sofin’ny vadinareo sy ny zanakalahinareo ary ny zanakavavinareo, ka ento atỳ amiko. Dia nesorin’ny olona rehetra ny kavina volamena izay teo amin’ny sofiny ka nentiny tany amin’i Arona. Ary noraisiny teny an-tànany izany, dia noforoniny tamin’ny famaky sokitra izany, rehefa nataony zanak’omby anidina; ary hoy izy ireo: Ireo no andriamanitrao, ry Isiraely, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary rehefa hitan’i Arona izany, dia nanorina alitara teo anoloany izy; ary Arona dia nanao antso avo ka nanao hoe: Rahampitso dia fety ho an’i Jehovah.
And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.
Dia nifoha maraina koa izy ireo tamin’ny ampitso, ka nanolotra fanatitra dorana sy nitondra fanati-pihavanana; ary ny olona nipetraka hihinana sy hisotro, dia nitsangana hifaly. Eksodosy 32:1–6.
The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.
Ang ikaanim na pagsubok ay ang ikalawang bahagi ng paghihimagsik tungkol sa ginintuang guya, nang bumalik si Moises mula sa pagtanggap ng Sampung Utos. Nagtanong si Moises, “Sino ang kakampi ng Panginoon?” ang nakararami ay nanatiling walang-kibo o nakiisa sa mga sumasamba sa diyus-diyosan, na hayagang nagpapamalas ng gayunding paghihimagsik sa harapan ng tagapamagitan.
The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.
Ny fitsapana fahadimy sy fahenina dia mazava fa manondro ara-tandindona sy mifanaraka amin’ny lalàn’ny Alahady. Elia teo an-Tendrombohitra Karmela dia mametraka fanontaniana mitovy amin’izay nataon’i Mosesy. Ny hoe: Fidio anio izay hotompoinareo, dia manondro ny fitsapan’ny lalàn’ny Alahady. Ny tandindon’ilay fitsapana momba ny sarin’ny bibidia dia manondro ny lalàn’ny Alahady. Ny fizarazarana ny Levita ao amin’ny tantaran’i Arona sy ny fizarazarana ny foko roa ambin’ny folo ao amin’ny tantaran’ireo zanak’omby volamena roa nataon’i Jeroboama, dia mampahafantatra ny fisarahan’ny hendry sy ny adala eo amin’ny lalàn’ny Alahady. Ny Laodiseana dia ireo virijina adala, araka ny ambaran-dRahavavy White, ka noho izany ny fisarahan’ny virijina eo amin’ny lalàn’ny Alahady dia ny fisarahan’ny Laodiseana sy ny Filadelfiana. Ny fitsapana fahadimy sy fahenina, izay fitsapana tokana misy lafy roa, dia mifanaraka amin’ny lalàn’ny Alahady, izay midika fa mifanaraka amin’ny 1863 sy Kadesy izy ireo.
Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.
Ny toko faha‑roa amby telopolo sy faha‑telo amby telopolo ao amin’ny Eksodosy dia tanteraka amin’io andro iray io ihany, ora vitsy monja no mampisaraka azy, ary izany andro izany dia tandindon’ny taona 1863 sy an’i Kadesy. Ao amin’ny toko faha‑telo amby telopolo, Mosesy dia mangataka hahita ny voninahitr’Andriamanitra. Koa dia hitantsika i Mosesy, ao amin’ny fihantsiana fahadimy sy fahenina, ovaina ho ilay iray hetsy sy efatra arivo amby efatra alina. Io Mosesy io ihany koa no ao Kadesy, mikapoka ny Vatolampy fanindroany, ka amin’izany dia misolo tena sokajy iray izay potipotehin’ilay Vatolampy izay nolavin’izy ireo hianjerana. Hafatra io Vatolampy io, ary noho izany dia misy tandindona roa momba an’i Mosesy ao Kadesy, ny iray maneho ny voninahitr’Andriamanitra ary ny iray kosa mandà ny Vatolampy.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Aoka izay mitsangana ho mpiambina napetrak’Andriamanitra eo amin’ny mandan’i Ziona ho lehilahy mahatazana ny loza mialoha ny vahoaka,—lehilahy mahay manavaka ny marina sy ny fahadisoana, ny fahamarinana sy ny tsi-fahamarinana.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Tonga ny fampitandremana: Tsy misy na inona na inona avela hiditra izay hampikorontana ny fanorenan’ny finoana izay efa nanorenantsika hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’ity hafatra ity aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao, nahatoky tamin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanala ny tongotray hiala eo amin’ilay sehatra izay nametrahana azy izahay, raha nitady ny Tompo isan’andro tamin’ny vavaka mafana fo, nitady fahazavana. Heverinareo va fa hahafoy ny fahazavana izay nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny Mandrakizay izany. Izy no nitarika ahy hatramin’ny nanomezana azy.” Review and Herald, 14 Aprily 1903.
One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.
Ny iray amin’ireo tandindon’i “Mosesy tao Kadesy” dia ny fikapohany ny Vatolampy tamin’ny tsorakazo, tandindon’ny fahefana. Tamin’ny voalohany dia ny fahefan’Andriamanitra izany, ary tamin’ny fanindroany kosa dia ny fahefan’olombelona. Ny antokon’olona asehon’i Mosesy tamin’ilay Kadesy faharoa dia aseho ho ireo mpimamo ao Efraima, izay mampiasa ny fahefany ara-teolojika (tsorakazo) hamelezana ny hafatry ny ranonorana farany, dia ny hafatry ny lalana fahiny tamin’ny 1840 ka hatramin’ny 1844.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ny hafatra rehetra nomena tamin’ny taona 1840–1844 dia tsy maintsy hatao hery miasa ankehitriny, fa maro ny olona no very ny fitarihana azy. Ny hafatra dia tsy maintsy ho tonga any amin’ny fiangonana rehetra.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa: maro ny mpaminany sy ny olo-marina no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ireo zavatra izay hita tamin’ny taona 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ny hafatra dia efa nomena. Ary tsy tokony hisy hataka andro amin’ny famerenana izany hafatra izany, fa tanteraka ny famantarana ny andro; tsy maintsy vita ny asa famaranana. Asa lehibe no hotanterahina ao anatin’ny fotoana fohy. Tsy ho ela dia hisy hafatra homena araka ny fanendren’Andriamanitra, izay hitombo ho antso mafy. Dia hijoro amin’ny anjarany Daniela, mba hanome ny fijoroany vavolombelona.” Manuscript Releases, volume 21, 437.
The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.
Ny fitsapana voalohany ny mana dia fitsapana telo. Ny farany amin’ireo fitsapana folo dia ny fitsapan’ilay anjely fahatelo. Samy maneho ny “fitsaharana” ho tandindon’ny fitsapana na ny voalohany na ny farany. Ny fitsapana voalohany dia fitsapana telo, maneho ilay anjely voalohany izay arahin’ilay anjely faharoa; fa ny fitsapana fahefatra kosa, izay anehoana ny fanisiana tombo-kase sy ny fanandratana ho faneva, dia asehon’i Massa sy Meriba. Ilay anjely fahatelo, izay asehon’ny fitsapana fahadimy sy fahenina, no fitsapana fahatelo, izay nanaraka ny fitsapana faharoa tao Massa sy Meriba sy ny fitsapana voalohany ny mana.
The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.
Ny fihantsiana tao Tabera voasoritra ao amin’ny Nomery 11:1–3 no fitsapana fahafito. Ny andininy mampiditra ilay fitsapana mirehitra ny finoana asehon’ny hoe “Tabera,” izay midika hoe ‘toerana may,’ dia ialohavan’ny andininy manamarika ny fivezivezen’ny vahoakan’Andriamanitra namakivaky ny efitra. Ny tsy faharetana naseho tao amin’ny toko fahafolo dia ampitahaina amin’ilay efatra arivo amby efatra alina sy iray hetsy izay manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no manana ny faharetan’ny olona masina; nefa ny Isiraely fahiny kosa dia naneho tsy faharetana tao amin’ny toko fahafolo, izay nitarika ho amin’ny fizahan-toetra mirehitra nahazo azy tao amin’ny toko fahiraika ambin’ny folo.
And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.
Dia niainga niala tao amin’ny tendrombohitry ny Tompo ka nandeha lalan-kateloana; ary ny fiaran’ny faneken’ny Tompo no nandeha teo alohany tamin’izany lalana kateloana izany mba hitady fitoerana fitsaharana ho azy. Ary ny rahon’ny Tompo dia teo amboniny nony antoandro, rehefa niala tamin’ny toby izy. Ary rehefa niainga ny fiara, dia hoy Mosesy: Mitsangàna, Jehovah ô, ary aoka hiparitaka ny fahavalonao; ary aoka handositra eo anatrehanao izay mankahala Anao. Ary rehefa nitsahatra izy, dia hoy izy: Miverena, Jehovah ô, ho amin’ny alinalina maro amin’ny Isiraely. Nomery 10:33–36.
The next verse introduces the rebellion of Taberah.
Ny andininy manaraka dia mampiditra ny fikomian’i Tabera.
And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.
Ary raha nitaraina ny olona, dia tsy sitrak’i Jehovah izany; ary ren’i Jehovah izany; ka nirehitra ny fahatezerany; ary nirehitra teo aminy ny afon’i Jehovah ka nandany izay teo amin’ny faran’ny toby. Dia nitaraina tamin’i Mosesy ny olona; ary raha nivavaka tamin’i Jehovah Mosesy, dia maty ny afo. Ary ny anaran’izany tany izany dia nataony hoe Tabera; satria nirehitra teo aminy ny afon’i Jehovah. Nomery 11:1–3.
The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.
Ny fihantsiana izay nanaraka ny fanehoana ny afo dia ny faniriana hanina misy nofo, ary io no fitsapana fahavalo. Hita ao amin’ny Nomery 11:4–34 izany. Ny fitarainana tao Tabera dia maneho ny toetra ambony efa simba, ny tsy faharetana; ary ny fikomiana avy amin’ny filàn-dratsy haniry ny vilan-kenan’i Egypta dia maneho ny toetra ambany. Ny afo dia maneho ny fanadiovana amin’ny afo ataon’ny Iraky ny Fanekena ao amin’ny Malakia toko fahatelo, fa ara-paminaniana Tabera dia midika hoe toerana mirehitra, ary ny toerana mirehitra ao amin’ny Tenin’Andriamanitra ara-paminaniana dia hita ao amin’ny Malakia telo, izay ahariharin’ny afo kilasy tsy manam-paharetana voatendry hodiovina, sy kilasy manam-paharetana izay diovina ho fanatitra asandratra.
Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.
Ireo izay asehon’i Mosesy ao amin’ilay fitsapana roa sosona momba ny toetra ambony sy ambany an’i Tabera dia ireo iray hetsy sy efatra arivo amby efatra alina izay efa niorina mafy ao amin’ny fahamarinana, na ara-tsaina izany na ara-panahy. Ny saina dia mamantatra ny toetra ambony ary ara-panahy dia maneho ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona. Ny maha-Andriamanitra dia tsy afaka mitambatra amin’ny maha-olombelona raha tsy efa nohomboana tamin’ny hazo fijaliana sy maty ny toetra ambany. Ny fiorenana mafy ao amin’ny fahamarinana, na ara-tsaina na ara-panahy, dia maneho ny fanandramana amin’ny fanombohana tombokase. Ny afon’i Tabera dia maneho ny fisarahana farany ny vary sy ny tsimparifary ao amin’ny asan’i Kristy amin’ny fananganana ny tempolin’ireo iray hetsy sy efatra arivo amby efatra alina.
The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.
Ny fizahan-toetra fahasivy dia ny fikomian’i Miriama sy Arona hita ao amin’ny Nomery 12. Tsy hafa loatra amin’ny fihantsiana nataon’i Kora, Datana ary Abirama, na ny tany Minneapolis tamin’ny taona 1888, izany fihantsiana izany. Tsy ny fandavana ny hafatr’Andriamanitra fotsiny no olana, fa ny fandavana koa ny safidin’Andriamanitra momba ny fitarihana.
The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.
Ny fanamelohana ireo mpitondra izay mandà tsy ny hafatra ihany, fa ny iraka mitondra izany koa, no mialoha ny fitsapana fahafolo. Miseho ho mpivadi-pinoana ny fitarihana mialoha indrindra ny lalàn’ny Alahady, izay fitsapana fahafolo. Mifanaraka amin’ny hazo fijaliana ny lalàn’ny Alahady, ary teny an-dalana ho amin’ny hazo fijaliana, izay ny lalàn’ny Alahady, dia nifidy an’i Barabasy ny fitarihana, dia Kristy sandoka, fa ny hoe “bar” dia midika hoe ‘zanaky ny’, ary ny “abba” dia midika hoe ‘ray.’ Eo am-panatonana ny hazo fijaliana (ny lalàn’ny Alahady) na Kadesy, dia miseho amin’ny endriny feno ny fivadiham-pinoan’ny fitarihana amin’ny fifidianana Kristy hosoka ary koa amin’ny filazana mivantana amin’ny manam-pahefana sivily fa tsy manana mpanjaka izy ireo afa-tsy Kaisara.
The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.
Ny fitsapana fahafito, fahavalo ary fahasivy dia manondro ny fizotry ny fanisiana tombo-kase, nefa ny fanoharana ampiasaina dia ny amin’ireo virijina adala. Ny fitsapana fahafolo amin’ireo dia ny fikomiana voalohany tao Kadesy, izay maneho an’ohatra ny taona 1863. Hatramin’ny 1846 dia nentina nankany Sinay ny Hebreo mba handray ny Lalàna. Ny vato fisaka roa misy ny Didy Folo dia tandindon’ny fifandraisan’ny faneken’Andriamanitra amin’i Isiraely fahiny ara-bakiteny, ary ny vato fisaka roan’i Habakoka kosa dia tandindon’ny fifandraisan’ny faneken’i Isiraely maoderina ara-panahy. Ny vato fisaka faharoa dia naseho tamin’ny 1850, ary tahaka ny nanaovan’i Isiraely fahiny voady hitandrina ny Lalàna, dia tamin’ny 1856 no nentina ny fitsapana farany, araka ny asehon’ny tandindon’ireo mpisafo izay namangy ny Tany Nampanantenaina. Ny hevitry ny maro izay niforona nandritra ireo fito taona hatramin’ny 1856 ka hatramin’ny 1863 dia ny hoe ny efitr’i Laodikia no toerana niriny hahafatesana.
The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.
Ny vanim-potoana 1844 ka hatramin’ny 1863 dia tandindonin’ny vanim-potoana izay manomboka amin’ny batisa tao amin’ny Ranomasina Mena ary nifarana tamin’ny batisa hafa tao amin’ny Reniranon’i Jordana, teo amin’ilay toerana iray ihany izay nahatonga an’i Jesosy ho Kristy, rehefa nataon’i Jaona batisa Izy tatỳ aoriana. Ny batisa tao amin’ny Ranomasina Mena dia nanamarika fifandraisana amin’ny fanekena tamin’ny Isiraely fahiny. Izany fifandraisana izany dia natomboka tamin’ny fanambadiana izay niara-nanomboka tamin’izay koa dingam-pitsapana folo. Avy eo dia nentina ho any Sinay izy ireo ka nampanantena hitandrina ny lalàny, nefa tsy nanao izany, ary avy eo dia tsy nahomby tamin’ny fitsapana fahafolo sy farany tamin’ilay fikomiana voalohany tao Kadesy. Rehefa afaka ny efa-polo taona, ary taorian’ilay fikomiana faharoa sady lehibe kokoa tao Kadesy, dia niditra tao amin’ny Tany Nampanantenaina izy ireo tamin’ny nanaovana batisa azy tao amin’ny Reniranon’i Jordana.
All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.
Ny dingana famantarana rehetra momba ny batisa dia mifamatotra amin’ny fanekena. Ny tantaran’ny omega sy ny Kadesy faharoa dia mifanaraka amin’ny tantaran’ny Kadesy voalohany sy ny alpha. Ny fikomian’i Mosesy amin’ny omega dia lehibe lavitra noho ny fikomian’ny firenena iray manontolo tamin’ny fikomiana alpha tao Kadesy. Ny omega dia lehibe hatrany. Ireo fikomiana roa ireo miaraka dia maneho ny fikomian’ireo nianatra sy tsy nianatra ao amin’i Isaia, izay mandà ny hiditra ao amin’ny fitsaharan’ny hafatry ny orana farany.
Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.
Batisa telo (Ranomasina Mena, Reniranon’i Jordana ary Reniranon’i Jordana), ny voalohany an’i Mosesy ary ny farany an’i Kristy, koa Mosesy no alfa ary Kristy no omega. Ny litera eo anelanelan’ny litera voalohany sy ny litera faharoa amby roapolon’ny abidy hebreo, dia ny litera fahatelo ambin’ny folo, rehefa ampikambana ka manaraka ny litera voalohany, ary avy eo izany dia ampikambana amin’ny litera farany sy faharoa amby roapolo, dia mamorona ny teny hebreo hoe “fahamarinana.” Ny batisa afovoany dia ny Reniranon’i Jordana sy Kadesy. Ny batisa voalohany tao amin’ny Ranomasina Mena dia narahin’ny batisa tao Jordana. Kanefa ny batisa voalohany tao Jordana dia nahemotra efapolo taona mandra-pahatongan’ny fitsidihana faharoa tao Kadesy sy ny tena batisa tao Jordana. Ny batisa fahatelo, izay maneho ny fotoana fitsidihana ho an’ny Jiosy, dia efa tonga raha Kristy nanomboka ny asany hanamafy ny fanekena mandritra ny herinandro iray ho fahatanterahan’ny Daniela toko fahasivy sy andininy faha-roapolo amby fito, ary izany no ora fitsarana ho an’ny Isiraely fahiny.
The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.
Ny batisa voalohany teo amin’ny Ranomasina Mena dia ny hafatry ny anjely voalohany, ary ny fitsidihana roa tao Kadesy dia maneho “fampitomboana ho roa heny”, satria tamin’ny fitsidihana voalohany tao Kadesy sy teo amin’ny Reniranon’i Jordana no isehoan’ny fikomian’ny vahoakan’ny faneken’Andriamanitra, ary tamin’ny Kadesy faharoa no ahariharin’ny fikomian’ny mpitarika. Kadesy sy ireo fitsidihana roa ireo dia maneho fampitomboana ho roa heny ny hafatry ny anjely faharoa, izay isehoan’ny sokajy roa, ary ireo sokajy roa ireo dia samy aseho amin’ny olom-pirenena sy amin’ny mpitarika koa. Ny batisan’i Kristy dia ny hafatry ny anjely fahatelo, rehefa sarahina ny vary sy ny tsimparifary, tahaka ny nanasarahana ny Isiraely fahiny tamin’ilay ampakarina kristiana izay nofadian’i Kristy tamin’ny ora fitsaran’i Isiraely fahiny.
The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.
Ny vanim-potoana 1844 ka hatramin’ny 1863 dia ny Ranomasina Mena ka hatramin’ny fikomiana voalohany tao Kadesy. Ny 1844 no fiampitana ny Ranomasina Mena, ny 1846 no mana, tandindon’ny fitsapana momba ny Sabata izay nolalovan’ny Whites tamim-pahombiazana tamin’ny 1846 rehefa nivady izy ireo. Tamin’ny 1849 dia naninjitra ny tanany fanindroany ny Tompo mba hanangona ny olony. Efa nanangona azy ireo Izy nandritra ny hafatry ny anjely voalohany, fony tonga teo amin’ny tantara ny voalohan’ireo takelak’i Habakoka, ary ny takelaka faharoa dia natao ho amin’izany tanjona izany ihany.
The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.
Ny tabilao omega tamin’ny 1850 dia natao mba hanangona sy hizaha toetra, fa izany indrindra no nataon’ny tabilao alpha tamin’ny 1843. Ny anjely voalohany dia nanana tabilao, ary ny anjely fahatelo koa dia nanana tabilao, fa ny voalohany no alpha ary ny fahatelo no omega. Ireo “tabilao roa” dia mariky ny lalana an’ny anjely voalohany sy fahatelo—fa tsy an’ny faharoa. Ny vanim-potoana ara-paminaniana an’ireo “tabilao” dia manomboka amin’ny tabilao misy fahadisoana ary mifarana amin’ny tabilao tsy misy fahadisoana. Ny tantara eo anelanelan’ireo tabilao roa ireo dia ny tantaran’ny anjely faharoa, izay anilika ny tabilao mandra-pahatongan’ny 1850.
After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.
Rehefa nifarana tamin’ny 19 Aprily 1844 ny taona 1843, dia natsahatra ny fampiasana ny tabilao 1843 satria diso no nanehoany mialoha ny taona 1843 tamin’izany. Hatramin’ny 19 Aprily 1844 ka hatramin’ny 1850 dia tsy nisy ny tabilan’i Habakoka. Ao amin’ny tantaran’ilay anjely faharoa, dia tsy nisy tabilao ary—Babylona dia lavo. Ny alfa dia tabilao, ny omega dia tabilao, ary ny eo afovoany dia ny fahalavoan’i Babylona; tandindon’ny fikomiana izay mifandray amin’ilay vanim-potoana izay tsy nisy tabilao. Ny vanim-potoana ara-tantaran’ny tabilan’i Habakoka dia mitondra ny sonian’ny fahamarinana.
1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.
Ny taona 1850 dia natao tandindon’i Sinai sy ny fanomezana ny Lalàna. Izany zava-nitranga izany dia nofahatsiahivina tamin’ny Pentekosta, tamin’izay nanandratana mofo roa fanatitra ahetsiketsika. Ny fizotran’ny fanandratana ireo mofo fanatitra ahetsiketsika dia asehon’ny fanontana sy fampiroboroboana ilay tabilao tamin’ny volana Mey 1842, ary ny tantaran’ny taona 1849, rehefa nomanina ny tabilao faharoa, sy 1850, rehefa efa azo nampiasaina izany. Io fe-potoana io dia aseho ao amin’ny tsipik’i Kristy ho ireo dimampolo andro hatramin’ny nitsanganany tamin’ny maty ka hatramin’ny Pentekosta, dia fe-potoana iray voazarazara ho efapolo andro arahina folo.
In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.
Tamin’ny taona 1849 dia naninjitra ny tanany fanindroany Kristy, ary tamin’ny 1850 dia azo ny takelaka faharoan’i Habakoka, ka nandroso ny fizahan-toetra nitarika ho any Kadesy. Tamin’ny 1856 dia tonga ny farany tamin’ireo fizahan-toetra folo nahazo ny Isiraely fahiny, raha navoaka tao amin’ny gazetibokin’ny hetsika ny fahazavana vaovao momba ny fanambarana ara-paminaniana fototra napetrak’i Miller. Nandritra ny roa arivo sy dimy zato amby roapolo andro ara-paminaniana, hatramin’ny 1856 ka hatramin’ny 1863, dia niditra hitsikilo ny tany ireo mpitsikilo. Tamin’ny 1863 dia nifidy mpitarika vaovao izy ireo mba hampody azy hiverina any Egypta.
We will continue these truths in the next article.
Hohizana ao amin’ny lahatsoratra manaraka ireo fahamarinana ireo.
“In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.
“Tao amin’ny fahitana nomena ahy tany Bordoville, Vermont, ny 10 Desambra 1871, dia naseho tamiko fa tena sarotra tokoa ny toerana nisy ny vadiko. Nisy faneren’ny ahiahy sy ny asa nanindry azy. Ny rahalahiny teo amin’ny asa fanompoana dia tsy nitondra ireo enta-mavesatra ireo, ary tsy nankasitraka ny asany izy ireo. Ny fanerena tsy an-kijanona nanjo azy dia nandany ny heriny ara-tsaina sy ara-batana. Naseho tamiko fa ny fifandraisany tamin’ny vahoakan’Andriamanitra dia nitovy, amin’ny lafiny sasany, tamin’ny an’i Mosesy tamin’ny Isiraely. Nisy ireo mpimonomonona nanohitra an’i Mosesy, tamin’ny fotoan-tsarotra, ary nisy koa ireo mpimonomonona nanohitra azy.” Testimonies, boky faha-3, 85.