The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.
Ny tantaran’ny “asa mahagaga ataon’Andriamanitra” dia aseho koa amin’ilay fanontaniana ara-paminaniana hoe: “mandra-pahoviana?” Ny tantara asehon’ireo roa ireo, mbamin’ny tandindona maro hafa, dia maneho ny fotoana fanombohan-kase ny iray hetsy sy efatra alina amby efatra arivo. Ao anatin’izany vanim-potoana izany dia misy adihevitra momba ilay hafatry ny ranonorana farany marina sy ireo hafatra sandoka maro hafa momba ny ranonorana farany. Iray ihany no tena hafatry ny ranonorana farany. Ny fizotry ny tantara masina izay anaovan’Andriamanitra ny asa mahagaga ataony dia apetraka ao anatin’ny tontolon-kevitry ny bokin’i Joela izay anesorana ny “divay vaovao” amin’ny sokajy iray, nefa araraka kosa amin’ny sokajy iray hafa.
There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.
Ao amin’ny bokin’i Joela dia misy fifanoharana vitsivitsy izay tokony ho marihina. Ny fototry ny teny hoe “fanoharana” dia midika hoe “fametrahana eo anilan-javatra iray”, ary amin’ny maha-izy azy dia ahitana fifanoharana eo amin’ny sokajy roa. Efa noresahintsika teo aloha ny sasany amin’ireo “fifanoharana” ao amin’ny bokin’i Joela, ka nasehontsika fa ny satroboninahitry ny fireharehana izay entin’ireo mpisotro toaka izay manjaka ao Jerosalema dia mifanohitra amin’ireo izay mitondra ny satroboninahitry ny voninahitra. Mbola tsy nozaraintsika hatramin’izao ny amin’ny fomba maha-mifanohitra ny mariky ny fifaliana, nefa koa mifanandrify amin’ny fahamenarana; kanefa izany tokoa izy, ary kasainay haseho izany. Hita ao amin’ny bokin’i Joela koa ny lohahevitra momba ny alfa sy omega, ary io foto-kevitry ny voalohany izay manazava ny farany io dia mbola hamafisin’ny toriteny roa nataon’i Petera ao amin’ny bokin’ny Asan’ny Apostoly.
Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.
Ny toko faharoa ao amin’ny Asan’ny Apostoly dia mitranga amin’ny Pentekosta amin’ny 9 ora maraina (ora fahatelo), ary ny toko fahatelo kosa amin’ny ora fahasivy (3 ora tolakandro), dia ny fotoana anaovana ny fanatitra hariva. Ao amin’ny Asan’ny Apostoly toko faharoa, ny hafatra izay ambaran’i Petera dia ao amin’ny efi-trano ambony ao amin’ny trano fonenana manokana, fa ny toriteniny ao amin’ny toko fahatelo kosa dia atao ao amin’ny tempoly. Mifamatotra izy roa ireo noho ny antso ho amin’ny fibebahana ao amin’ireo fivoriana roa ireo. Hafatra iray ihany, toerana ara-jeografia roa, izay maneho ny tandindon’ny fampitomboana ao anatin’ny hafatra Pentekotista izay voazarazara eo amin’ny kianja ivelany sy ny tempoly. Ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia asaina mandrefy ny tempoly i Jaona, nefa avelany ny kianja ivelany, satria nomena ny Jentilisa izany.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ary nomena ahy volotara tahaka ny tsorakazo; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay mivavaka ao anatiny. Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ka aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efa-polo volana. Apokalypsy 11:1, 2.
Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.
Koa ny fampitomboana ny toriteny roa sy ny fizarana ny toerana nitoriana ireo toriteny roa ireo dia manondro mpihaino roa ho an’ny ranonorana fara any amin’ny bokin’i Joela. Ny mpihaino iray dia ny Jentilisa any ivelan’ny tempoly, ary ny iray kosa dia ny Jiosy ao amin’ny tempoly. Ao amin’ny fitsarana ny velona dia ny tranon’Andriamanitra no tsaraina aloha; ary hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia ny tempoly no tsaraina, ary hatramin’ny lalàn’ny Alahady ka hatramin’ny fifaranan’ny fotoam-pahasoavan’ny olombelona dia ny Jentilisa no tsaraina. Izany fitsarana izany dia mitranga mandritra ny ranonorana fara any, izay nofaritan’i Petera ho aseho ao amin’ny bokin’i Joela. Izay nasehon’ny kianja (ny Jentilisa) sy ny tempoly (fiangonan’Andriamanitra) ao amin’ilay fizarana ao amin’ny Asa toko faharoa sy fahatelo, dia izany koa no fanavahana ao amin’i Joela ny ranonorana voalohany sy ny ranonorana fara any. Tonga tamin’ny 9/11 ny ranonorana voalohany ary aidina eo am-pitsarana ny tempolin’Andriamanitra. Rehefa tapitra izany dingana izany, dia aidina amin’ny Jentilisa ao amin’ny kianja ny ranonorana fara any.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Dia mifalia àry hianareo, ry zanak’i Ziona, ary mifalia ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny ranonorana aloha, ary hampidininy ho anareo ny ranonorana, dia ny ranonorana aloha sy ny ranonorana aoriana, amin’ny volana voalohany. Joela 2:23.
It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.
Tsy izao no tanjoko amin’izao fotoana izao ny hamantatra ny fanavahana ara-paminaniana eo amin’ny fifaliana sy ny fahamenarana, nefa ny andininy dia mampahafantatra ny olon’Andriamanitra mba “hifaly” noho ny hafatry ny ranonorana farany. Ny hafatry ny ranonorana farany no miteraka fifaliana ara-paminaniana ao amin’ny olon’Andriamanitra. Koa amin’izany, ny lohahevitr’ilay ranonorana voalohany na aloha, arahin’ny ranonorana farany, dia fanoharana ny amin’ilay vato mahatafintohina izay nariana ka dia nahagaga. Ny tandindon’ny vato fehizoro, izay tonga vato famaranana amin’ny farany, no mahagaga eo imason’Andriamanitra sy ny olony.
The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!
Ilay vato mahagaga dia maneho ny Alfa sy Omega-n’ny faminaniana. Ny foto-kevitry ny alfa sy omega amin’ny lafiny fampiharana ara-paminaniana dia asehon’ny Alpha sy Omega miverimberina ao amin’ny Teniny, ary Izy no Teny. Noho izany antony izany, izay efa nambara momba io foto-kevitra io dia nambara ho antsika sy ny zanatsika mandrakizay. Ny taona 1863 no vato fehizoron’ny faminanian’ny Baiboly, ary izy no vato fehizoron’ny vanim-potoanan’ilay anjely fahatelo hatramin’ny 1844 ka hatramin’ny 1863. Ny 1844 no vato fanorenana, ary ny 1863 no vato fehizoron’io vanim-potoana ara-paminaniana io. Ny 1844 ka hatramin’ny 1863 dia vanim-potoana ara-paminaniana voaorina tsara, tahaka ny fahamiorenan’ny 538 ka hatramin’ny 1798. Ny zava-misy fa tsy mahalala zavatra iray izay efa naorin’Andriamanitra ny olombelona, dia tsy mahatonga izany zavatra izany ho tsy voaorina!
We ended the previous article with the following passage.
Nofarantsika tamin’ity andalan-teny manaraka ity ny lahatsoratra teo aloha.
“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.
“Naseho ahy fa ny fifandraisany tamin’ny vahoakan’Andriamanitra dia nitovy, amin’ny lafiny sasany, tamin’ny an’i Mosesy tamin’ny Isiraely. Nisy ireo nimonomonona nanohitra an’i Mosesy, raha teo anatin’ny toe-javatra sarotra, ary nisy koa ireo nimonomonona nanohitra azy.” Testimonies, volume 3, 85.
In 1863, James White represented “in some respects” “Moses to Israel.”
Tamin’ny taona 1863, i James White dia nisolo tena, “amin’ny lafiny sasany,” an’i “Mosesy ho an’ny Isiraely.”
The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.
Ny fe-potoana nanomboka tamin’ny 1844 ka hatramin’ny 1863 dia voatondro mialoha tamin’ilay fe-potoana nanomboka tamin’ny fanafahana teo amin’ny Ranomasina Mena ka hatramin’ny Kadesa voalohany. Ny Kadesa voalohany no alfa ary ny Kadesa faharoa no omega—ka manome fe-potoana roa samy efapolo taona izay mitarika ho any Kadesa, ary samy nifarana tamin’ny fikomiana izy roa.
The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.
Ny Fanahin’ny Faminaniana dia mampifanaraka ny fiampitana ny Ranomasina Mena amin’ilay fahadisoam-panantenana lehibe tamin’ny 1844. Ny Baiboly kosa mampifanaraka ny fiampitana ny Ranomasina Mena amin’ny hazo fijaliana, ary i Rahavavy White dia manamafy fa ny fahadisoam-panantenan’ny mpianatra teo amin’ny hazo fijaliana dia tandindon’ilay fahadisoam-panantenana lehibe tamin’ny 1844. Sitrapon’ny Tompo ny handeha mivantana ho any amin’ny Tany Nampanantenaina, ary ny famantarana ara-jeografika amin’ny fidirana ao amin’ny Tany Nampanantenaina dia i Jeriko, izay tamin’ity herinandro faharoa amin’ny volana Desambra 2025 ity no vao nohadin’ny arkeôlôga ilay Jeriko fahiny—kanjo hitany tamin-kahadisoam-panantenana fa ireo manda nirodana izay hitany tao dia samy nirodana nankany ivelany avokoa, fa tsy nankany anatiny araka ny mahazatra mandrakariva amin’ny fahirano. Amin’ny fahirano fahiny dia nokapohina hirodana ny manda ka naongana nankany anatiny. Tsy mba toy izany anefa i Jeriko.
So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.
Dia nihiaka ny olona raha nitsoka ny trompetra ny mpisorona; ary izao no niseho: raha nandre ny feon’ny trompetra ny olona, ary niantsoantso tamin’ny antso lehibe ny olona, dia nirodana tanteraka ny manda; ka dia niakatra tao an-tanàna ny olona, samy nizotra mahitsy teo anoloany avy, ary dia azony ny tanàna. Josoa 6:20.
The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.
Nahita siny nisy sakafo koa ireo arkeôlôga, ka izany no nanamarika fa rehefa nirodana ny manda dia tsy fahirano naharitra ela no nitranga. Namaly fanontaniana iray teo anivon’ny vondrona arkeôlôjika koa izany, dia ny amin’ny antony ilazan’ny fitantarana ara-Baiboly momba ny fianjeran’i Jeriko fa niakatra “ho any” Jeriko izy ireo teny ambonin’ny havoana na tohatra fiakarana iray, izay fantatr’izy ireo ankehitriny fa niforona rehefa nirodana nankany ivelany ny manda.
The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.
Ang hadlang na unang nagpahayag ng pagpasok sa Lupang Pangako ay ang Jerico, isang lunsod ng impluwensiya at kayamanan. Ang Jerico ay 1863, at ang Jerico ay isang paksa ng hula ng Biblia, hindi lamang bilang isang paglalarawan ng yugto ng panahon ng batas ukol sa Linggo, kundi may kaugnayan din sa pagbagsak at muling pagbangon nito. Ang Jerico ay mayroon ding sariling tiyak na makahulang sumpa na ipinahayag laban dito. Si Josue ay nagpahayag ng isang sumpa laban sa taong muling magtatayo ng Jerico, at sa paggawa nito ay ipinakilala niya na ang taong muling magtatayo ng Jerico ay mawawalan ng kaniyang bunso at panganay na mga anak sa muling pagtatayo ng sinumpang lunsod na yaon. Ang isang anak ay mawawala sa paglalagay ng pundasyon at ang isa naman sa pagtatayo ng pintuang-bayan. Ang hulang iyon ay natupad, at ang tala ng katuparan nito ay nasusulat sa Biblia, anupat ang Jerico ay naging isang itinatag na sagisag sa Biblia.
Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.
Ao anatin’ny faharavany ara-tantara, sy ao anatin’ny ozona ara-paminaniana nambara taminy, izay narahin’ny fahatanterahana ara-tantara an’io faminaniana io, dia mahita vavolombelona telo isika miteny momba an’i Jeriko tamin’ny 1863. Ireo fijoroana vavolombelona telo ireo dia samy tokony hampiharina amin’ny 1863. Ireo vavolombelona telo ireo dia miara-mijoro tahaka ny i Mosesy telo izay mijoro ara-paminaniana amin’ny faran’ny fe-potoana efapolo taona avy amin’izy ireo tsirairay avy. Ny iray amin’ireo fe-potoana efapolo taona ireo dia mifanaraka mazava amin’ny tantaran’ny Millerita, ka mametraka fa ireo fanehoana telo an’i Mosesy amin’ny faran’ny fe-potoana efapolo taona tsirairay avy dia mifanaraka amin’ny tantaran’ny 1863—dia ny tantaran’ny anjely fahatelo.
Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.
Ny roa amin’ireo fijoroana vavolombelona telo momba ny efa-polo taona niainan’i Mosesy ireo dia mifarana ao Kadesy; ny famaranana fahatelo amin’ny efa-polo taona dia ny Ony Jordana, ary ny famaranana ny faharoa dia ny Ranomasina Mena. Ny famaranana ny efa-polo taona voalohany dia ny nandosiran’i Mosesy an’i Egypta. Ireo telo ireo dia samy milazalaza fandosirana hiala avy ao Egypta ho fahatanterahan’ny faminanian’i Abrahama momba ny fanandevozana nandritra ny efajato sy telopolo taona tao Egypta.
Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.
Ny fe-potoana telo samy efapolo taona teo amin’i Mosesy, izay ny fiafarany (vato fehizoro) no maneho tandindon’ny fanafahana avy any Egypta, dia fanatanterahana ny faminanian’i Abrahama momba ny fahababoana tao sy ny fanafahana hiala amin’ny fanandevozana egyptiana. Amin’ny maha-mpanafaka nambara mialoha amin’ny teny fikasan’ny fanekena tamin’i Abrahama azy, i Mosesy tenany dia nanomboka tamin’ny namonjena azy hiala avy tao anaty rano, araka ny hevitry ny anarany. Taorian’izany dia i Mosesy no nitarika ny olon’Andriamanitra hamaky ny ranon’ny Ranomasina Mena, ary avy eo ho amin’ny moron’ny fanafahana, izay asehon’ny Ony Jordana. Ny alfa teo amin’ny fiainan’i Mosesy dia ny famonjena avy amin’ny ranon’i Neily, ary ny omega dia ny famonjena asehon’ny ranon’ny Ony Jordana. Ny alfa teo amin’ny fiainan’i Mosesy, izay nasehon’ny zava-niainana voafaritra tamin’ny anarany sy ny ray aman-dreniny, dia satria ray aman-dreny natahotra an’Andriamanitra izy ireo ka nahalala fa voaheloka ho amin’ny fahafatesana ilay zaza, tahaka ny hamelezana azy ho faty efapolo taona tatỳ aoriana noho izy namono ilay Egyptiana. Amin’ny maha-ray aman-dreny natahotra an’Andriamanitra azy, izay nahalala fa nila hovonjena amin’ny didim-pahafatesana ny zanany, dia nanomana fiara ho azy izy ireo, izay niampita avy amin’ny tontolo hebreo ho amin’ny tontolo egyptiana, tahaka an’i Mosesy izay nandao, tamin’ny faran’ny efapolo taona, ny tontolo egyptiana ho any amin’ny tontolo hebreo.
Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.
Naverin’i Mosesy ny tantaran’i Noa tamin’ny famonjena azy avy tao amin’ny rano. Ny filazana voalohany indrindra an’i Mosesy ho “mpanafaka” ao amin’ny faminaniana momba ny fanekena efajato sy telopolo taona natao tamin’i Abrahama dia famerenana ny tantara tamin’ilay nidiran’Andriamanitra tao amin’ny fanekena tamin’ny olombelona, ka noho izany dia nampiray ny faminanian’ny faneken’i Abrahama momba vahoaka voafidy amin’ny teny fikasan’ny fanekena ho an’ny olombelona rehetra. Izany dia manondro batisa iray ao amin’ny famindrana an’i Mosesy zaza ho eo an-tanan’ny zanakavavin’i Farao, satria ny fahafatesana dia nekena tamin’ny asan’ny ray aman-dreniny, ny fandevenana dia asehon’ilay vata teo ambonin’ny rano, ary ny fitsanganana amin’ny maty dia ny zanakavavin’i Farao.
Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.
Ny fiainan’i Mosesy dia manomboka amin’ny fanoharana ny batisan’ny sambofiaran’i Noa. Midika izany fa hatramin’ny voalohany dia mifandray amin’i Mosesy ny isa “8”, satria ny fototry ny fifandraisany amin’ny fanekena dia nanomboka tamin’ny isa “8” avy amin’ny faneken’i Noa, ary ny asany dia ny hanorina ny fomban’ny famorana amin’ny andro “fahavalo”. Avy eo dia nozahan-toetra izy, ary tsy nahomby tamin’io fanao io indrindra. Ny fiainan’i Mosesy dia manomboka amin’ny batisa, ary efapolo taona tatỳ aoriana dia misy fahafatesana iray (an’ny Egyptianina) izay manamarika ny fotoana ahafatesan’ilay Mosesy Egyptianina ka mahatonga azy ho zanak’i Abrahama tanteraka. Ny fiandohana sy ny fiafaran’ny efapolo taona voalohan’i Mosesy dia asehon’ny batisa. Ny voalohany dia nanamarika fifindrana avy amin’ny Hebreo ho amin’ny Egyptianina, ary ny farany kosa avy amin’ny Egyptianina ho amin’ny Hebreo. Efapolo taona taorian’izany, dia nentin’i Mosesy namakivaky ny batisan’ny Ranomasina Mena ny olon’Andriamanitra, teo am-pandehanana ho amin’ny batisa teo Jordana, izay tsy tratrany velively.
God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.
Ny olon’Andriamanitra, teo ambanin’ny fitarihan’i Josoa, dia niditra tao amin’ny Tany Nampanantenaina tsy niaraka tamin’i Mosesy, satria maty izy taloha kelin’ny nahatongavana teo amin’ny batisan’ny ony Jordana. Hoy Mosesy, ary naverin’i Petera, fa ny Tompo Andriamanitrao hanangana mpaminany tahaka an’i Mosesy. Ilay mpaminany izay nanehoan’i Mosesy tandindona dia i Kristy, ary Izy dia nanomboka ny asany teo indrindra amin’izay nijanonan’i Mosesy. Nanomboka ny asany tamin’ny batisany Izy, ary io batisa io no teo indrindra amin’ilay toerana nanaovan’i Josoa batisa ny Isiraely fahiny raha niampita an’i Jordana ho any amin’ny Tany Nampanantenaina izy ireo. Ny Filazantsara dia mampahafantatra antsika fa Jaona dia nanao batisa tao Betabara, izay toerana fiampitana, ary midika hoe fiampitana an-tsambo.
The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.
Ny Ranomasina Mena dia tandindon’ny fikomian’i Egypta, ka manamarina ny maha-marina ny fijoroana ho vavolombelona ara-paminaniana nataon’i Mosesy eo amin’io laharana io. Ny Reniranon’i Neily mankany amin’ny Ranomasina Mena (izay antsoina indraindray hoe renirano), ary mandroso hatrany amin’i Jordana. Mosesy, izay midika hoe “voavonjy avy tao amin’ny rano”, dia manomboka sy mamarana ny fijoroana ho vavolombelony eo amin’ny ranon’ny fanafahana, ary ny tsirairay amin’ireo rano ireo dia mampiseho sokajin’olona mpivavaka roa.
The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.
Ny efa-polo taona voalohany niainan’i Mosesy dia maneho ny hafatry ny anjely voalohany, ary ny efa-polo taona faharoa dia ny anjely faharoa, ny fahatelo kosa dia ny fahatelo. Ireo anjely telo ireo dia samy manana ny toetra ara-paminaniana mampiavaka azy avy, ka ny hafatra telo rehetra dia aseho ao anatin’ny hafatra voalohany. Efa nasehonay ampahibemaso nandritra ny taona maro io zava-miseho io mifandraika amin’ireo toko telo voalohan’ny bokin’i Daniela.
Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.
Natahotra an’Andriamanitra i Daniela tao amin’ny toko voalohany ka nandà tsy hihinana ny sakafon’i Babylona, ary nanome voninahitra azy Andriamanitra tamin’ilay fitsapana faharoa ara-tsakafo sy hita maso izay nanaraka, ka izany no nitarika ho amin’ny fitsarana sy ny fitsapana fahatelo izay notanterahin’i Nebokadnezara tenany. Ny Daniela toko voalohany dia ilay anjely voalohan’ny Apokalypsy efatra ambin’ny folo izay manambara hoe: “Matahora an’Andriamanitra,” “omeo voninahitra Izy,” tahaka izay nataon’i Daniela tamin’ilay fitsapana faharoa ara-tsakafo sy hita maso, fa “tonga ny andro fitsaràna” an’i Nebokadnezara.
The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.
Ny efa-polo taona voalohany tamin’ny fiainan’i Mosesy dia nanomboka noho ny fahatahoran’Andriamanitra nananan’ny ray aman-dreniny. Rehefa hitan’ny zanakavavin’i Farao tao anaty rano ilay fiara, dia efa nandalo ny fitsapana faharoa Mosesy, dia fitsapana hita maso izany. Ary tamin’izany no nitsaran’ny zanakavavin’i Farao fa tsy tokony ho faty izy. Tonga koa ny fitsarana tamin’ny faran’ireo efa-polo taona voalohany, rehefa novonoiny ilay Egyptiana ka tsy maintsy nandositra an’i Egypta izy.
In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.
Tamin’ny efapolo taona faharoa, ny anjely faharoa ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, izay manambara ny fahalavoan’i Babylona, dia naseho an’ohatra tamin’ny fahalavoan’i Egypta. Tao amin’izany fahalavoana izany, tamin’ny faran’ny efapolo taona, dia nisy fanehoana lehibe tokoa ny herin’Andriamanitra, tahaka izay nisy koa tamin’ny faran’ny hafatry ny anjely faharoa nandritra ny Antso Amin’ny Mamatonalina tamin’ny 1844.
The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.
Ny fahatelopolo taona efapolo dia manomboka amin’ny fanambaràna ny fitsaran’ny fahafatesana hihatra amin’ny saiky ny fiangonana rehetra manontolo, ary mifarana amin’ny fitsaran’ny fahafatesana mihatra amin’ny mpitarika izany fiangonana izany.
Sister White identifies that our work is to combine the three angels’ messages.
Ambaran’i Sister White fa ny asantsika dia ny hampiray ny hafatry ny anjely telo.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Ny Tompo dia efa hamaizana izao tontolo izao noho ny helony. Efa hamaizana ireo fikambanana ara-pivavahana Izy noho ny nandavany ny fahazavana sy ny fahamarinana izay nomena azy. Ilay hafatra lehibe, izay manambatra ny hafatry ny anjely voalohany sy faharoa ary fahatelo, dia tsy maintsy omena an’izao tontolo izao. Izany no tokony ho vesatry ny asantsika.” The Seventh-day Adventist Bible Commentary, boky faha-7, 950.
Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.
Ny efa-polo taona voalohan’i Mosesy dia maneho ny anjely voalohany ao amin’ny Apokalypsy faha-efatra ambin’ny folo, ary ny vanim-potoana faharoa naharitra efa-polo taona dia ny anjely faharoa, ary ny vanim-potoana fahatelo naharitra efa-polo taona dia ny anjely fahatelo. Ny “hafatra lehibe” antsika dia ny mampitambatra ny “hafatry ny anjely voalohany sy faharoa ary fahatelo,” izay mametraka ireo tandindona telo rehetra an’i Mosesy ao amin’ny 1863, ka noho izany dia Mosesy telo no eo amin’ny lalàn’ny Alahady.
1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.
Ny vanim-potoana 1844 ka hatramin’ny 1863 dia ahitana vavolombelona roa avy amin’ireo fe-potoana roa samy efapolo taona izay nitarika ho any Kadesy. Asehon’ny tsindrimandry fa tsy afaka hisy ny fahatelo raha tsy misy ny voalohany sy ny faharoa; noho izany, ny efapolo taona voalohany tamin’ny fiainan’i Mosesy dia tsy maintsy maneho koa ny 1844 ka hatramin’ny 1863. Mosesy dia mamono ilay Egyptiana amin’ny 1863, miaraka amin’i Mosesy mikapoka ny Vatolampy amin’ny tsorakazony manam-pahefana, ary koa rehefa mangataka hahita ny voninahitr’Andriamanitra i Mosesy ao amin’ny tantaran’ny fikomian’ny zanak’omby volamena. Misy Mosesy telo eo amin’ny 1863 sy ny lalàn’ny Alahady, ary samy efapolo taona avokoa izy rehetra.
Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.
Ny vanim-potoana telo niainan’i Mosesy dia samy ahitana famonjena amin’ny rano avokoa; i Mosesy tao anatin’ilay sobika dia mifandrindra amin’i Mosesy namakivaky ny Ranomasina Mena, izay mifandrindra amin’i Mosesy indroa teo amin’ny Reniranon’i Jordana: ny Neily, ny Ranomasina Mena, ary indroa teo Jordana. Ny ranon’ny famonjena dia aseho ao amin’ireo vanim-potoana telo tsirairay avy, fa mifandrindra avokoa izy rehetra amin’ilay vanim-potoana izay andrarahana ny ranon’ny famonjena mandritra ny fotoanan’ny orana farany.
At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.
Tamin’ny faran’ny vanim-potoana fahatelo misy efa-polo taona dia namely ny Vatolampy tamin’ny tehiny i Mosesy. Tamin’ny faran’ny efa-polo taona faharoa dia nampisaraka ny Ranomasina Mena ny tehiny. Tamin’ny faran’ny efa-polo taona voalohany dia nolaviny ny tehin’ny fahefana egyptiana ka nofidiny ny hiara-hijaly amin’ny olony.
At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.
Tamin’ny faran’ny fe-potoana voalohany dia nisy Egyptiana maty, ary tamin’ny faran’ny fe-potoana faharoa dia maty ny miaramila sy ny lahimatoa ary ny mpitondra tao Egypta. Tamin’ny faran’ny fe-potoana fahatelo dia efa maty avokoa ny firenen’Israely, Aarona, ary Mosesy. Ireo dia tantara telo mifanindran-dalana izay samy maneho, “didy mifanindry amin’ny didy,” ny taona 1844 ka hatramin’ny 1863—dia ny tantaran’ny anjely fahatelo izany, izay kosa maneho ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàna alahady, sy ny taom-pentekosta izay handrotsahana ny ranon’ny fanafahana.
Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.
Mosesy dia eo amin’ireo fikomiana roa tany Kadesy, ary ireo fikomiana tao Kadesy dia samy vato fehizoro ao amin’ny vanim-potoana misy azy avy. Samy maneho ny taona 1863 izy ireo, izay vato fehizoron’ny vanim-potoanan’ny anjely fahatelo koa, manomboka amin’ny alfa tamin’ny 1844 ka hatramin’ny vato fehizoro tamin’ny 1863. Rehefa dinihina ny fahazavana mahagaga avy amin’ilay vato izay manomboka amin’ny maha-fototra azy ary mifarana amin’ny maha-vato fehizoro azy, dia ekena fa ny vato fehizoro dia lehibe kokoa hatrany eo amin’ny faminaniana. Ireo ranonorana vitsivitsy tany am-piandohan’ny fotoanan’ny Pentekosta, izay nitarika ho amin’ny firotsahan-javatra feno teo amin’ny vato fehizoro tamin’ny andron’ny Pentekosta, dia mampiseho izany fahamarinana izany.
At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.
Tamin’ny 9/11 no nanombohan’ny famafazana, ary mifarana izany amin’ny fandatsahana feno tanteraka eo amin’ny lalàn’ny Alahady. Io fahamarinana io no mampahafantatra fa ny fahotan’i Mosesy tao amin’ny Kadesy faharoa sy omega dia fahotana lehibe kokoa noho ny fikomiana tao amin’ny Kadesy voalohany, dia ny fikomian’ny alpha. Ny fikomian’ny alpha dia niteraka ny fahafatesan’ny firenena iray manontolo, ary ny fikomian’ny omega kosa niteraka ny fahafatesan’ny lehilahy iray monja (Mosesy), nefa ny fahotan’io lehilahy iray io dia lehibe kokoa noho ny fahotana iombonan’ilay firenena manontolo. Ny olona izay manota dia maty, ary eo amin’izany ambaratonga izany dia tsy misy fahasamihafana eo amin’ny fahotan’i Mosesy na ny an’ny Isiraelita hafa rehetra, kanefa ara-paminaniana dia lehibe kokoa ny nikapohan’i Mosesy an’i Kristy fanindroany, satria izany no vato fehizoron’izany vanim-potoana efapolo taona izany.
The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.
Ny fikomian’i Mosesy tao amin’ilay Kadesy omega faharoa dia ota lehibe kokoa noho ny fikomian’ny zanak’Isiraely tamin’ny nandavany ny hafatr’i Josoa sy Kaleba. Mosesy ara-paminaniana dia mijoro eo amin’ny 1863, izay ahafatesany any an-efitra noho ny fikomiany. Mosesy koa dia mijoro eo amin’ny 1863, izay ahafatesan’ny vahoakan’ny fanekena teo aloha any an-efitra noho ny fikomiany, nefa Mosesy tsy nandray anjara tamin’izany fikomiana izany. Ny 1863 dia mifandrindra amin’ny lalàn’ny Alahady, tahaka izany koa ny fikomian’i Arona tamin’ny zanak’omby volamena. Ao amin’izany tantara izany, izay mifandrindra amin’i Kadesy, 1863, ary ny lalàn’ny Alahady, dia mivavaka i Mosesy mba hahita ny voninahitr’Andriamanitra.
Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.
Kadesy dia maneho ny taona 1863, ary eo amin’ireo Kadesy roa ireo no misy an’i Mosesy; koa araka ny vavolombelona ara-Baiboly roa, izay samy vato fehizoro, dia aorintsika fa ny vanim-potoana fahatelo maharitra efapolo taona, izay tsy mifarana ao Kadesy, dia maneho ny taona 1863 ihany koa. Any no anombohan’i “Mosesy tsy nohamasinina” an’i Kristy indray, raha mandà ny Vatolampy izy. Tamin’ny 1863, sy tamin’ny fanomezana ny Lalàna tao Sinay, i “Mosesy nohamasinina” dia mikatsaka ny toetran’Andriamanitra. Ao amin’ny 1863, Mosesy dia maneho virijina hendry sady virijina adala ihany koa.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Ny Fariseo sy ilay poblikana dia maneho sokajy lehibe roa izay izaràn’ireo rehetra manatona hivavaka amin’Andriamanitra. Ny solontenany roa voalohany dia hita ao amin’ireo zaza roa voalohany izay teraka teto amin’izao tontolo izao.” Christ’s Object Lessons, 152.
At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.
Tao Kadesa sy tamin’ny 1863, i Mosesy dia maneho “vondrona lehibe roa izay izaran’ireo” “mivavaka amin’Andriamanitra”. I Mosesy dia ohatra iray amin’ireo efatra alina sy efatra arivo sy iray hetsy araka ny maha-izy azy, tahaka an’i Petera koa.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Ho an’ny sokajin’olona tsirairay asehon’ilay Fariseo sy ilay mpamory hetra dia misy lesona ao amin’ny tantaran’ny apostoly Petera. Tamin’ny fiandohan’ny naha-mpianatra azy, dia nihevitra ny tenany ho matanjaka Petera. Tahaka ilay Fariseo, araka ny fanombanany ny tenany, dia ‘tsy mba tahaka ny olona sasany’ izy. Raha nampitandrina mialoha ny mpianany Kristy, tamin’ny alin’ny hamadihana Azy, nanao hoe: ‘Hanafintohina anareo rehetra Aho anio alina,’ dia nanambara tamim-pahatokiana Petera hoe: ‘Na dia ho tafintohina aza izy rehetra, izaho kosa tsy mba ho tafintohina.’ Marka 14:27, 29. Tsy nahalala ny loza nananontanona azy Petera. Fitokian-tena no namitaka azy. Nihevitra izy fa mahavita hanohitra ny fakam-panahy; nefa tao anatin’ny ora fohy monja dia tonga ny fitsapana, ary tamin’ny fanozonana sy fianianana no nandavany ny Tompony.” Christ’s Object Lessons, 152.
At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.
Amin’ny lalànan’ny Alahady, izay 1863, i Petera dia misolo tena sokajy roa. Ireo izay mandray ny mariky ny bibidia na ireo izay mandray ny tombo-kasen’Andriamanitra. Rehefa novan’i Jesosy ho Petera ny anaran’i Simona, dia naneho an’ohatra ny iray hetsy sy efatra arivo amby efatra alina izany. Izany fahatakarana izany dia aseho an’ohatra koa amin’ny fampitomboana ny anaran’i Petera amin’ny fampiasana ny isa avy amin’ny toeran’ny litera ao amin’ny abidy anglisy. Raha ampiasaintsika amin’ny 1863 io teknika io ihany, dia mahazo 144 isika.
Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.
Ny roa amin’ireo tandindon’i Mosesy telo izay mifanaraka amin’ny 1863 dia manaporofo fa tsy maintsy mifanaraka koa ny fe-potoana fahatelo. Ireo andalana roa momba an’i Kadesy dia manondro ny tantaran’ireo virijina hendry sy adala, ary ny fe-potoana fahatelo dia manondro fikasana hampiasa ezaka maha-olona mba hanatanterahana asa masina. Ny fitokisana amin’ny herin’olombelona, tahaka ny nataon’i Mosesy tamin’ilay Egyptianina, dia maneho fitokisana amin’ny fahefan’olombelona mihoatra ny fahefana voatendry.
Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.
Nilaza i Sister White fa ny “fifandraisan’ny vadiny tamin’ny vahoakan’Andriamanitra dia nitovy, amin’ny lafiny sasany, tamin’ny an’i Mosesy tamin’ny Isiraely.” Tamin’ny taona 1863, i James White no naseho ho i Mosesy. Tamin’ny taona 1863, i James White dia mamono Egyptiana iray, mamely an’i Kristy fanindroany ary mivavaka ho an’ireo mpikomy izay nandà ny hafatry ny “fitsaharana” nentin’i Josoa sy Kaleba. I Mosesy dia samy virijina adala raha namely ny Vatolampy fanindroany, ary virijina hendry koa raha nifona ho an’ireo mpikomy teo amin’ny Isiraely.
We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.
Hofarantsika amin’ilay andalan-teny ao amin’ny Nomery toko faha-efatra ambin’ny folo ity lahatsoratra ity, izay i Mosesy dia eo amin’ny taona 1863, rehefa nomena fijery ny voninahitr’Andriamanitra izy ao amin’ilay tantara mifanandrify asehon’ny fikomian’ny zanak’omby volamena.
In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.
Ao amin’io andalan-teny io dia manontany ny Tompo hoe: “mandra-pahoviana” no mbola hifampiraharahany amin’ireo mpikomy amin’ny Isiraely, izay ilay fanontaniana ihany koa napetrak’i Isaia tamin’ny Tompo tao amin’ny toko fahenina. Mariho fa ny bokin’ny Nomery dia mametraka io tantara io ao anatin’ilay vanim-potoana izay anazavan’ny voninahitr’Andriamanitra ny tany, araka izay nomarihin’ny anjely koa ao amin’ny andininy fahatelo ao amin’ny Isaia 6. Ny 9/11 no vato fanorenana fototra amin’ny tantara manomboka amin’ny 1844 ka hatramin’ny 1863, ary ny lalàn’ny Alahady no vato fehizoro famaranana. Ny toe-javatra ao amin’ny Nomery dia tsy inona fa fanoharana ny hira na ny fanoharana ny amin’ny tanimboaloboka, raha nandalo an’i Isiraely fahiny kosa ny Tompo ka niditra tamin’ny fanekena niaraka tamin’i Josoa.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.
Dia samy nanandratra ny feony ny fiangonana rehetra ka nitaraina; ary nitomany iny alina iny ny vahoaka. Ary nimonomonona tamin’i Mosesy sy Arona ny Zanak’Isiraely rehetra; ary hoy ny fiangonana rehetra taminy: Enga anie ka maty tany amin’ny tany Egypta izahay! na enga anie ka maty atỳ an-efitra ity izahay! Ary nahoana no nentin’i Jehovah ho amin’ity tany ity izahay, mba ho lavon-tsabatra, ka ny vadinay sy ny zanakay ho babo? Moa tsy tsara kokoa ho anay va ny miverina any Egypta? Ary hoy izy samy izy: Andeha isika hanendry mpifehy iray, dia hiverina any Egypta.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,
Ary Moses sy Arona niankohoka tamin’ny tavany teo anatrehan’ny fiangonan’ny zanak’Isiraely rehetra. Ary Josoa, zanak’i Nona, sy Kaleba, zanak’i Jefone, izay isan’ireo nitsikilo ny tany, dia nandrovitra ny fitafiany; ary niteny tamin’ny fiangonan’ny zanak’Isiraely rehetra izy ka nanao hoe:
The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.
Ny tany izay notetezinay mba hitsirihana azy dia tany tsara indrindra. Raha sitrak’i Jehovah isika, dia hampiditra antsika ao amin’izany tany izany Izy ka hanome azy antsika; dia tany tondra-dronono sy tantely izany. Koa aza mikomy amin’i Jehovah ianareo, ary aza matahotra ny mponina amin’ny tany; fa ho hanintsika izy; efa niala taminy ny fiarovany, ary Jehovah momba antsika; koa aza matahotra azy ianareo.
But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?
Kanefa ny fiangonana rehetra nandidy hitora-bato azy ireo. Ary ny voninahitry ny Tompo niseho teo amin’ny trano-lain’ny fiangonana teo anatrehan’ny Zanak’Isiraely rehetra. Ary hoy ny Tompo tamin’i Mosesy: Mandra-pahoviana no hampahatezitra Ahy ity firenena ity? ary mandra-pahoviana no tsy hinoany Ahy, na dia eo aza ny famantarana rehetra izay nasehoko teo aminy?
I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.
Hokapohikoikoikoikoikoikoiko ny areti-mandringana izy, ka horoahiko tsy ho lova intsony; ary hataoko firenena lehibe kokoa sy mahery noho izy ireo ianao.
And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
Ary hoy Moses tamin’i Jehovah hoe: Dia handre izany ny Egyptiana, satria tamin’ny herinao no nampakaranao ity firenena ity hiala avy teo aminy; ary holazainy amin’ny mponina amin’ity tany ity izany; fa efa reny fa Hianao, Jehovah ô, no eo amin’ity firenena ity, fa Hianao, Jehovah ô, dia hita mifanatrika, ary ny rahonao mitoetra eo amboniny, ary Hianao mandeha eo alohany, dia amin’ny andri-rahona amin’ny andro, ary amin’ny andri-afo amin’ny alina. Koa ankehitriny, raha hovonoinao toy ny olona iray ity firenena rehetra ity, dia hiteny ireo firenena izay efa nandre ny lazanao ka hanao hoe: Satria Jehovah tsy nahay nitondra ity firenena ity ho any amin’ny tany izay nianianany taminy, dia novonoiny tany an-efitra izy.
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.
Ary ankehitriny, miangavy Anao aho, aoka ho lehibe ny herin’ny Tompoko, araka izay nolazainao hoe: Mahari-po ny Tompo sady be famindram-po, mamela heloka sy fandikan-dalàna, nefa tsy mety manafaka ny meloka velively, fa mamangy ny heloky ny ray amin’ny zanaka hatramin’ny taranaka fahatelo sy fahefatra. Koa mamelà, miangavy Anao aho, ny helok’ity firenena ity araka ny halehiben’ny famindram-ponao, dia tahaka ny namelanao ity firenena ity hatrany Egypta ka mandraka ankehitriny.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.
Ary hoy Jehovah nanao hoe: Efa namela araka ny teninao Aho; kanefa raha velona koa Aho, dia ho feno ny voninahitr’i Jehovah ny tany rehetra.
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.
Fa ireo lehilahy rehetra izay efa nahita ny voninahitro sy ireo fahagagana nataoko tany Egypta sy tany an-efitra, nefa efa naka fanahy Ahy impolo ankehitriny ka tsy nankatò ny feoko, dia tsy hahita mihitsy ny tany izay nianianako tamin’ny razany; ary tsy hisy amin’izay nampahatezitra Ahy hahita izany. Fa Kaleba mpanompoko kosa, satria nanana fanahy hafa tao aminy izy ka nanaraka Ahy tanteraka, dia hoentiko ho any amin’ny tany izay nidirany; ary ny taranany no handova azy. (Ary ny Amalekita sy ny Kananita dia nonina teo amin’ny lohasaha.) Rahampitso mitodiha, ka mandehana ho any an-efitra amin’ny lalana mankany amin’ny Ranomasina Mena.
And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
Ary hoy Jehovah niteny tamin’i Mosesy sy Arona ka nanao hoe: Mandra-pahoviana no hiaretako ity fiangonana ratsy ity, izay mimonomonona amiko? Efa reko ny fimonomononan’ny Zanak’Isiraely, izay imonomononany amiko. Lazao aminy hoe: Raha velona koa Aho, hoy Jehovah, dia araka izay nolazainareo teo an-tsofiko no hataoko aminareo: ny fatinareo dia hiampatrampatra atỳ amin’ity efitra ity; ary ianareo rehetra izay voaisa, araka ny isanareo rehetra, hatramin’ny roa-polo taona no ho miakatra, izay nimonomonona tamiko, dia tsy hiditra amin’ny tany izay nianianako hampitoerako anareo mihitsy, afa-tsy Kaleba, zanak’i Jefone, sy Josoa, zanak’i Nona. Fa ny zanakareo madinika, izay nolazainareo fa ho babo, dia izy no hoentiko hiditra; ary hahalala ny tany izay nohamavoinareo izy. Fa ianareo kosa, dia ny fatinareo no hiampatrampatra atỳ amin’ity efitra ity. Ary ny zanakareo dia hirenireny atỳ an-efitra efa-polo taona ka hitondra ny fijangajanganareo, mandra-pahalany ritra ny fatinareo atỳ an-efitra. Araka ny isan’ny andro izay nizahanareo ny tany, dia efa-polo andro, isan’andro ho herintaona, no hitondranareo ny helokareo, dia efa-polo taona; ary ho fantatrareo ny fanesorako ny teny nataoko.
I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.
Izaho, Jehovah, no niteny izany; hotanterahiko tokoa amin’ity fiangonana ratsy rehetra ity, izay niangona hanohitra Ahy: eto amin’ity efitra ity no hahalany ritra azy, ary eto no hahafatesany. Ary ny lehilahy izay nirahin’i Mosesy hizaha ny tany, ka niverina sady nampimonomonona ny fiangonana rehetra hanohitra azy tamin’ny nitondrany laza ratsy momba ny tany, dia ireo lehilahy izay nitondra tatitra ratsy momba ny tany ireo ihany no matin’ny areti-mandringana teo anatrehan’i Jehovah.
But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.
Fa Josoa, zanak’i Nona, sy Kaleba, zanak’i Jefone, izay isan’ireo lehilahy nandeha hizaha ny tany, dia mbola velona ihany. Nomery 14:1–38.
We will continue these thoughts in the next article.
Ireo hevitra ireo dia hotohizantsika ao amin’ny lahatsoratra manaraka.