Verse forty of Daniel eleven begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798 runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Ny andininy fahefapolo ao amin’ny Daniela toko fahiraika ambin’ny folo dia manomboka amin’ny fotoan’ny farany, kanefa io andininy io dia manondro fotoan’ny farany roa, ka noho izany dia ahafahan’ny mpandalina ny faminaniana mampifanandrify ny fotoan’ny farany voalohany amin’ny fotoan’ny farany faharoa. Rehefa ampiharina izany, dia mifanindran-dalana amin’ny tantaran’i Etazonia tamin’ny 1989 ny tsipiky ny tantaran’ny Millerita izay nanomboka tamin’ny 1798. Ireo tsipika roa ireo dia manondro ny tsipiky ny tandroka Protestanta marina sy ny tsipiky ny tandroka Repoblikana amin’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Samy manomboka amin’ny fotoan’ny farany tamin’ny 1798 ireo tsipika roa ireo, ary ny fotoan’ny farany tamin’ny 1989 dia mameno izany fotsiny sady manome vavolombelona faharoa momba ireo mari-dalan’ny fahamarinana izay esorina ny tombo-kaseny ao amin’io andininy io.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001, was typified by the last encampment of ancient Israel at Kadesh and the rebellion of Moses. The rebellion of 1863 represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001, represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Ny fihetsehan’ny anjely fahatelo dia tonga tamin’ny 22 Oktobra 1844, saingy nahemotra noho ny fikomiana naharitra fito taona, nanomboka tamin’ny 1856 ka hatramin’ny 1863. Niverina indray tamin’ny 11 Septambra 2001 ny fahatongavan’ny anjely fahatelo. Ny taona 1863 dia nanana ny tandindony teo amin’ny fitobiana voalohan’ny Isiraely fahiny tao Kadesy sy ny fikomian’ireo mpisafo tany folo, ary ny 11 Septambra 2001 kosa dia nanana ny tandindony teo amin’ny fitobiana farany nataon’ny Isiraely fahiny tao Kadesy sy ny fikomian’i Mosesy. Ny fikomiana tamin’ny 1863 dia naneho ny fikomiana voalohany tao Kadesy, izay niteraka fanamelohana ho faty tany an-efitra. Ny fikomiana tamin’ny 11 Septambra 2001 dia naneho ny fikomiana farany tao Kadesy, izay niteraka ny fahafatesan’ny mpitarika ny Advantisma laodikeana.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Ny fidinan’ilay anjely tamin’ny 11 Aogositra 1840, izay nampiditra ny hetsika 1840 ka hatramin’ny 1844, izay nantsoin’i Sister White hoe fanehoana be voninahitra ny herin’Andriamanitra, dia tandindon’ny 11 Septambra 2001 sady nanondro fanehoana be voninahitra ny herin’Andriamanitra.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Ny anjely izay miray amin’ny fanambaràna ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa iray maneran-tany sy manana hery tsy fahita no voambara mialoha eto. Ny hetsika momba ny fiavian’i Kristy tamin’ny 1840–44 dia fanehoana be voninahitry ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina tany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hita tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa ireo dia mbola hohoaran’ny hetsika mahery vaika eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Ny fahatongavan’ilay anjely fahatelo voalohany tamin’ny 22 Oktobra 1844 (ilay Kadesa voalohany) dia mba hamita ny asa, nefa ny vahoakan’Andriamanitra kosa nifidy ny hisafidy mpitarika vaovao sy hiverina any Egypta. Tamin’ny 1863 dia “nanorina indray an’i Jeriko” izy ireo, fa tsy nandray anjara tamin’ny asan’Andriamanitra tamin’ny fandravana ny mandan’i Jeriko. Noho izany dia voaozona izy ireo, tamin’ny fahafatesana tany an-efitra.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Ary tamin’izany andro izany no nampianianian’i Josoa azy hoe: Ho voaozona eo anatrehan’i Jehovah ny lehilahy izay hitsangana ka hanorina indray ity tanàna Jeriko ity; amin’ny lahimatoany no hametrahany ny fanorenany, ary amin’ny zandriny indrindra no hananganany ny vavahadiny. Josoa 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Tahaka an’i Isiraely fahiny tany Kadesy voalohany, izay nandà ny hafatr’i Josoa sy Kaleba, ny fikomian’i Isiraely maoderina tany Kadesy voalohany (1863) dia nitondra taminy ny ozon’i Josoa. Rehefa niverina ny anjely fahatelo tamin’ny 11 Septambra 2001 (Kadesy farany), dia nanomboka ny asa farany mialoha ny hampidin’Andriamanitra an’i Jeriko sy ny mandany ny mandany azy.

October 22, 1844, marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday law in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Ny 22 Oktobra 1844 dia manamarika ny fahatongavan’ny anjely fahatelo, ary amin’izany dia manamarika ny fahatongavan’ny lalàna momba ny Alahady izay hivoaka tsy ho ela amin’ny andro farany. Ny taona 1863 dia manamarika ny fiafaran’ny vanim-potoam-pitsapan’ny anjely fahatelo, izay nanomboka tamin’ny 22 Oktobra 1844. Noho izany, ny taona 1863 dia tandindon’ny lalàna momba ny Alahady izay hivoaka tsy ho ela, satria amin’ny alalan’ny fiandohana hatrany no anehoan’i Jesosy ny fiafarana. Tamin’ny taona 1863, dia voazara ho sokajy roa ny firenena, ary toy izany koa, amin’ny fotoana hivoahan’ny lalàna momba ny Alahady, dia hiseho ny sokajy roa.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863) is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001, marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Nanomboka tamin’ny taona 1844 ary nifarana tamin’ny taona 1863 ny vanim-potoana fizahan-toetran’ny anjely fahatelo teo amin’ny tantaran’ny Millerita, ary samy nanamarika ny lalàn’ny Alahady amin’ny andro farany na ny fiandohany na ny fiafarany. Teo amin’ny tantara anelanelan’ny fiandohana (1844) sy ny fiafarana (1863) no niseho ny fikomian’ny hetsika Millerita (1856). Noho izany, dia mitondra ny sonian’ny “Fahamarinana” io vanim-potoana io. Ny fiverenana fanindroany tany Kadesy tamin’ny 11 Septambra 2001 dia manamarika ny fiandohan’ny fizotry ny fizahan-toetran’ny anjely fahatelo, izay hifarana amin’ilay lalàn’ny Alahady ho avy tsy ho ela, araka ny tandindona nasehon’ny taona 1863.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Hatramin’ilay lalànan’ny Alahady ka mandra-pikatonan’ny fotoam-pitsarana ho an’ny olombelona, dia harodana Jeriko sy ny mandany, mifanaraka amin’ilay fitsarana fanatanterahana atao amin’ilay vehivavy janga any Babylona izay aseho ao amin’izany tantara izany. Ny andininy faha-efapolo dia manomboka amin’ny taona 1798, ary mifarana amin’ilay lalànan’ny Alahady izay ho avy tsy ho ela ao amin’ny andininy faha-iraika amby efapolo. Ny fotoan’ny farany tamin’ny 1798 dia maneho ny tsipika anatiny ao amin’ny fiangonan’Andriamanitra, manomboka amin’ny Millerita tamin’ny hetsiky ny anjely voalohany ka hatramin’ny hetsiky ny anjely fahatelo sy ny iray hetsy sy efatra alina sy efatra arivo. Ao anatin’ny andininy iray ihany izany rehetra izany.

The war between the king of the north and the king of the south that began with the ascendancy of the king of the south in 1798 was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798 was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Ny ady teo amin’ny mpanjakan’ny avaratra sy ny mpanjakan’ny atsimo, izay nanomboka tamin’ny fisandratan’ny mpanjakan’ny atsimo tamin’ny 1798, dia nifarana tamin’ny 1989, rehefa resin’ny firaisan’ny fanjakana fahadimy sy fahenina voalazan’ny faminanian’ny Baiboly ny mpanjakan’ny atsimo. Ny ady nifanaovan’ny mpanjakan’ny avaratra sy ny mpanjakan’ny atsimo, izay nanomboka tamin’ny 1798, dia neken’ireo mpanaraka an’i Miller ho ady tamin’i Roma, izay noheverin’izy ireo ho ireo fahefana roa mpandrava fotsiny ihany, dia ny fanompoan-tsampy sy ny rafitra papaly. Rehefa nifarana tamin’ny 1989 ilay ady, dia samy nandray anjara avokoa ireo fahefana telo mpandrava, ary izany no nanamarika ny fiandohan’ny fanehoana ara-paminaniana ny fitarihan’ireo fahefana telo ireo izao tontolo izao ho any Hara-magedona, izay aseho ara-jeografia ao amin’ny andininy fahadimy amby efapolo ao amin’ny Daniela toko fahiraika ambin’ny folo.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one includes verses forty-one through forty-four.

Ny andininy fahefapolo ka hatramin’ny fahadimy amby efapolo dia mampiseho ny fizotran’ny asan’ireo fahefana telo araka ny faminaniana, izay mitondra ny papa ho amin’ny fiafarany eo anelanelan’ny ranomasina sy ny tendrombohitra masina mahafinaritra. Raha takarina araka ny tokony ho izy, dia mahafaoka ny andininy fahiraika amby efapolo ka hatramin’ny fahefatra amby efapolo ny tantara ara-paminaniana aseho ao amin’ny andininy fahiraika amby efapolo.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verses forty-one through forty-four identify the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective, present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Noho izany, raha miainga amin’ny fotoanan’ny farany tamin’ny 1989, miaraka amin’ny taona 1798 ho vavolombelona faharoa, ka mamantatra ny fiandohana sy ny fiafaran’ny ady teo amin’ny mpanjakan’ny atsimo sy ny mpanjakan’ny avaratra, dia manondro ny firaisana telo soson’ny fitondrana papaly izay efa sitrana ny feriny saiky nahafaty azy ny andininy faha-41 ka hatramin’ny faha-44, ary ao amin’ny andininy faha-45 no ahatongavan’izany fitondrana izany amin’ny fiafarany. Rehefa dinihina araka io fomba fijery io ireo andininy ireo, dia mampiseho tantara ivelan’ny fiangonan’Andriamanitra, araka izay asehon’ny fifandraisana misy eo amin’ny tombo-kase fito sy ny fiangonana fito ao amin’ny bokin’ny Apokalypsy koa.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Ny tsipiky ny tantara ara-paminaniana asehon’ny 1798 dia maneho indrindra ny fitsarana famotopotorana, ary ny tsipika izay manomboka eo amin’io teboka io ihany amin’ny 1989 dia maneho indrindra ny fitsarana fanatanterahana. Ny 1798 dia manasongadina indrindra ny asan’ilay iraka izay manomana ny lalana ho an’ny Iraky ny Fanekena, ary ny 1989 kosa dia manasongadina indrindra ny asan’ilay iraka Elia.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last-day covenant is identified repeatedly in the Scriptures.

Nanomboka tamin’ny taona 1798, rehefa nesorina ny tombo-kasen’ny bokin’i Daniela, dia nitombo ny fahalalantsika ny tantara ara-paminaniana izay itarihan’i Kristy ny vahoakany ho amin’ny fifandraisam-panekena izay manatanteraka ny fampiraisana maharitra ny maha-Andriamanitra sy ny maha-olombelona. Voatondro imbetsaka ao amin’ny Soratra Masina izany fanekena amin’ny andro farany izany.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

Indro, avy ny andro, hoy Jehovah, izay hanaovako fanekena vaovao amin’ny taranak’Isiraely sy amin’ny taranak’i Joda; tsy tahaka ny fanekena izay nataoko tamin’ny razany tamin’ny andro nitantanako azy tamin’ny tànany hamoaka azy hiala tany amin’ny tany Egypta, nefa izy ireo nandika ny fanekeko, na dia Izaho aza no vadiny, hoy Jehovah. Fa izao no fanekena izay hataoko amin’ny taranak’Isiraely aorian’izany andro izany, hoy Jehovah: Hataoko ao anatiny ny lalàko, ary hosoratako ao am-pony izany; ary Izaho ho Andriamaniny, ary izy ho oloko. Ary tsy hampianatra intsony samy ny namany avy, na samy ny rahalahiny avy, hanao hoe: Mahalalà an’i Jehovah; fa izy rehetra hahalala Ahy avokoa, hatramin’ny kely indrindra aminy ka hatramin’ny lehibe indrindra aminy, hoy Jehovah; fa havelako ny helony, ary ny fahotany tsy hotsaroako intsony. Jeremia 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Ny mpaminany rehetra dia manondro ny andro farany, ary ny fiteny hoe “andro farany,” ao amin’ny faminaniana, dia maneho ny vanim-potoanan’ny fitsarana. Tonga ny anjely voalohany tamin’ny 1798, tamin’ny fotoanan’ny farany, mba hanambara ny fanokafana ny fitsarana tamin’ny 1844, izay fahatongavan’ny andro farany koa. Ny andro farany dia ireo “andro” lazain’i Jeremia fa ho avy, rehefa “hamela” ny “heloka” Andriamanitra ary “tsy hotsarovany intsony” ny fahotan’ny olony. Izany asa izany dia tanterahin’i Kristy, amin’ny maha-Mpisoronabe Azy ao amin’ilay andro fampihavanana tandindon’ny tena izy, mandritra ny “andro farany.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Raha mbola nanohy nandeha tamin’ny finoana tao amin’ny fahazavana mandroso nentin’ny anjely fahatelo izay tonga tamin’ny 22 Oktobra 1844 ny Advantisma Millerita, dia efa ho tao amin’ny fonenany mandrakizay miaraka amin’i Jesosy izy ireo. Izany no tian’i Jeremia holazaina raha manao hoe: “aorian’izany andro izany.” “Izany andro izany” dia ireo vanim-potoana ara-paminaniana izay nitarika ho amin’ny, sady nifarana tamin’ny, taona 1844. Ireo no “andro” resahin’ny Daniela toko faharoa ambin’ny folo.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa hitsahatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro. Daniela 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

Amin’ny “andro farany,” na araka ny ilazan’i Jeremia hoe, “rehefa afaka izany andro izany,” Kristy dia nikasa hametraka ny lalàny ao anatin’ny toetra anaty amin’ny olony sy hanoratra ny lalàny eo amin’ny fo. Ny toetra anaty dia ny natiora ambany, na araka ny iantsoan’i Paoly azy hoe ny nofo, ary ny fo kosa dia ny natiora ambony. Ny fanekena dia mampanantena hanome ny olony saina vaovao amin’ny fiovam-po, ary vatana vaovao amin’ny Fiaviana Fanindroany. Lavo tao amin’i Adama ny olona, izay noforonina araka ny endrik’Andriamanitra, ary izay noforonina tamin’ny natiora ambony sy natiora ambany. Ny faneken’i Kristy dia ny hanavotra ny olombelona miaraka amin’ny natiora roa sosona ananany hiala amin’ny ozon’ny ota.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

“Eo amin’ny andro farany amin’ny tantaran’ity tany ity dia havaozina ny faneken’Andriamanitra amin’ny olony izay mitandrina ny didiny. ‘Ary amin’izany andro izany dia hanao fanekena ho azy ireo Aho amin’ny bibidia any an-tsaha sy amin’ny voro-manidina eny amin’ny habakabaka ary amin’ny biby mandady amin’ny tany; ary hotapahiko tsy hisy eto ambonin’ny tany ny tsipìka sy ny sabatra ary ny ady, ka hampandriako mandry aman-tsara izy. Ary hoforako ho Ahy mandrakizay ianao; eny, hoforako ho Ahy amin’ny fahamarinana sy amin’ny fitsarana ary amin’ny fitiavana feno famindram-po sy amin’ny famindrampo ianao. Eny, hoforako ho Ahy amin’ny fahatokiana ianao; ary hahalala an’i Jehovah ianao.’”

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

“‘Ary izao no hitranga amin’izany andro izany: Izaho hihaino, hoy Jehovah; hihaino ny lanitra Aho, ary ny lanitra hihaino ny tany; ary ny tany hihaino ny vary sy ny divay ary ny diloilo; ary ireo hihaino an’i Jezirela. Dia hamafy azy ho Ahy eo amin’ny tany Aho; ary hamindra fo amin’izay tsy nahazo famindram-po Aho; ary hilaza amin’izay tsy oloko hoe: Oloko ianao; ary izy kosa hanao hoe: Andriamanitro Hianao.’ Hosea 2:14-23.”

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“‘Amin’izany andro izany, ... ny sisa amin’ny Isiraely sy izay afa-nandositra tamin’ny taranak’i Jakoba ... dia hiantehitra amin’i Jehovah, Ilay Iray Masin’ny Isiraely, amin’ny fahamarinana.’ Isaia 10:20. Avy amin’ny ‘firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona rehetra’ dia hisy ireo izay hamaly amim-pifaliana ny hafatra hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’ Hiala amin’ny sampy rehetra izay mamatotra azy amin’ity tany ity izy, ary ‘hiankohoka eo anatrehan’Ilay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano.’ Hanafaka ny tenany amin’ny fatorana rehetra izy, ary hijoro eo anatrehan’izao tontolo izao ho tsangambaton’ny famindram-pon’Andriamanitra. Noho ny fankatoavany ny fitakiana rehetra avy amin’Andriamanitra, dia ho fantatry ny anjely sy ny olona izy ho isan’ireo izay ‘mitandrina ny didin’Andriamanitra sy ny finoana an’i Jesosy.’ Apokalypsy 14:6–7, 12.”

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

“‘Indro, avy ny andro, hoy Jehovah, izay hahatraran’ny mpiasa tany ny mpijinja, ary ny mpanitsaka voaloboka hahatratra izay mamafy voa; ary ny tendrombohitra handrotsaka divay mamy, ary ny havoana rehetra hiempo. Ary hampody ny babo amin’ny oloko Isiraely Aho, ka hanorina ny tanàna lao izy ka honina ao; hamboly tanim-boaloboka izy ka hisotro ny divay avy aminy; hanao saha ihany koa izy ka hihinana ny voany. Ary hamboleko eo amin’ny taniny izy, ka tsy hongotana hiala amin’ny taniny izay nomeko azy intsony izy, hoy Jehovah Andriamanitrao. Amosa 9:13–15.’” Review and Herald, February 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods) marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844, He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Rehefa milaza i Jeremia hoe “rehefa afaka izany andro izany,” ny “andro” nialoha ny asa naseho tamin’ny fahatongavan’i Kristy tampoka tao amin’ny tempoliny mba hanadiovany azy dia ireo fe-potoana ara-paminaniana nifarana tamin’ny taona 1798 sy 1844. Ny fiafaran’ireo andro ara-paminaniana (fe-potoana) ireo no nanamarika ny enina amby efapolo taona nanorenan’i Kristy ny tempolin’ny Millerita, ary rehefa tonga tampoka Izy tamin’ny 22 Oktobra 1844, dia notanterahiny ny voalaza ao amin’ny Malakia toko fahatelo, izay notanterahiny koa rehefa nanadio ny tempoly Izy tamin’ny fiandohana sy ny fiafaran’ny asa fanompoany.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“Raha nanadio ny tempoly tamin’ireo mpividy sy mpivarotra avy amin’izao tontolo izao Jesosy, dia nanambara ny iraka nampanaovina Azy Izy, dia ny hanadio ny fo ho afaka amin’ny fahalotoan’ny ota,—amin’ny filàna araka ny nofo, ny filan-dratsy feno fitiavan-tena, ny fahazarana ratsy, izay manimba ny fanahy. Malakia 3:1–3 voatonona.” Ilay Fitiavana Mandrakizay, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or, as Jeremiah states, writing His law upon the hearts and inward parts.

Ary “rehefa afaka izany andro izany,” dia nikasa hanadio ny tempoly izay naoriny i Kristy, ka izany dia naneho ny asany amin’ny fanadiovana ny fon’ny vahoakany ho afaka amin’ny fahalotoan’ny ota, na, araka ny filazan’i Jeremia, amin’ny fanoratana ny lalàny ao am-pony sy ao anatiny.

For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

Fa raha nahita tsiny tamin’izy ireo Izy, dia hoy Izy: Indro, avy ny andro, hoy Jehovah, izay hanaovako fanekena vaovao amin’ny taranak’Israely sy amin’ny taranak’i Joda; tsy tahaka ny fanekena izay nataoko tamin’ny razany tamin’ny andro nitondrako azy tamin’ny tanana hamoahako azy hiala tany amin’ny tany Egypta; satria tsy naharitra tamin’ny fanekeko izy, ka tsy noraharahako, hoy Jehovah. Fa izao no fanekena izay hataoko amin’ny taranak’Israely rehefa afaka izany andro izany, hoy Jehovah; hataoko ao an-tsainy ny lalàko, ary hosoratako ao am-pony izany; ary Izaho ho Andriamaniny, ary izy ho oloko. Hebreo 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Ny teny hoe “ireo andro ireo” dia “faran’ny andro” tao amin’i Daniela, izay nifarana tamin’ny 1798 sy 1844. Ny andalan’ny tandroka protestanta izay manomboka amin’ny 1798, ao amin’ny andininy faha-efapolo ao amin’ny Daniela 11, dia manasongadina ny fifandraisan’ny fanekena izay aorina amin’ireo efatra arivo sy efatra alina sy iray hetsy. Ny teny hebreo hoe “lot” dia vato kely izay nampiasaina hamaritana ny anjaran’ny olona iray. Nolazaina tamin’i Daniela mba handeha sy hiala sasatra (ao amin’ny fahafatesana), mandra-pahatongan’ny “faran’ny andro”, izay, tamin’ny 1844, no hanombohan’ny fitsarana ary hamaritana ny anjarany.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa hitsahatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro. Daniela 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the mareh vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

Ny “andro” ao amin’ny “faran’ny andro” dia maneho ireo faminaniana momba ny fotoana izay nifarana tamin’ny taona 1844, satria taorian’izay dia tsy hisy intsony ny fotoana ara-paminaniana. Nifarana tamin’izay ny telonjato sy roa arivo taona, izay ilay fahitana mareh, midika ho fisehoan’i Kristy tampoka tao amin’ny fitoerany masina, ary nifarana koa ny roapolo sy dimanjato sy roa arivo taonan’ny fahatezerana farany, tahaka ny nifaranan’ny andron’ny fahatezerana voalohany tamin’ny fotoan’ny farany tamin’ny taona 1798. Ny hoe “Rehefa afaka izany andro izany,” izay nolazain’i Jeremia, dia noresahin’i Paoly tatỳ aoriana. Indroa i Paoly no miresaka ilay hoe “rehefa afaka izany andro izany,” nolazain’i Jeremia, satria tsy ny fanekena izay haorina “rehefa afaka izany andro izany,” fotsiny no resahin’i Paoly, fa ny zava-dehibe kokoa dia ny fanondroany ny asan’i Kristy amin’ny maha-Mpisoronabe Azy.

For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

Fa tamin’ny fanatitra iray ihany no nahatanterahany mandrakizay izay nohamasinina. Ary ny Fanahy Masina koa dia vavolombelona amintsika; fa rehefa avy nilaza rahateo Izy hoe: Izao no fanekena hataoko aminy, rehefa afaka izany andro izany, hoy ny Tompo: Hataoko ao am-pony ny lalàko, ary hosoratako ao an-tsainy ireny; ary ny fahotany sy ny helony dia tsy hotsaroako intsony. Ary izay misy famelan-keloka amin’ireny dia tsy misy fanatitra noho ny ota intsony. Koa amin’izany, ry rahalahy, satria manana fahasahiana hiditra ao amin’ny fitoerana masina indrindra amin’ny ran’i Jesosy isika, amin’ny lalana vaovao sady velona, izay natokany ho antsika, amin’ny alalan’ny efitra lamba, izany hoe ny nofony; ary satria manana Mpisoronabe manapaka ny tranon’Andriamanitra isika. Hebreo 10:14–21.

The two hundred and twenty years that link the prophecy of the mareh vision of Christ’s appearance with the twenty-five-hundred-and-twenty-year prophecy of the chazon vision of prophetic history tie together, or link, the beginning of those two prophetic periods with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Ny roapolo sy roanjato taona izay mampifandray ny faminanian’ny fahitana mareh momba ny fisehoan’i Kristy amin’ny faminaniana maharitra roapolo sy dimanjato sy roa arivo taona ao amin’ny fahitana chazon momba ny tantara ara-paminaniana dia mampifamatotra, na mampifandray, ny fiandohan’ireo vanim-potoana ara-paminaniana roa ireo amin’ny rohy ara-tandindona izay maneho ny fampiraisana ny maha-olombelona amin’ny maha-Andriamanitra; izany fampiraisana izany no asa tanterahin’i Kristy amin’ny fanadiovana izay mitranga mandritra ny hetsiky ny anjely fahatelo, ka mitondra amin’ny fanekena ataony amin’ireo efatra arivo sy efatra alina sy iray hetsy.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ’s work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred-and-twenty-year prophecies of God’s indignation that represent the trampling down of the host and the sanctuary.

Ny fahitana chazon, izay maneho ny fanitsakitsahana ny tempoly, dia fahitana ny taranak’olombelona voahitsakitsaky ny ota hatramin’ny fikomian’i Adama tao amin’ny saha Edena; ary io fahitana io sy ny fahitana marah, izay maneho ny asan’i Kristy amin’ny famerenana amin’ny laoniny sy ny fanadiovana ny tempoly, dia samy tanteraka tamin’ny 22 Oktobra 1844. Misy faminaniana roa momba ny fahatezeran’Andriamanitra, izay samy mahafaoka fe-potoana roa arivo dimanjato sy roapolo taona ary maneho ny fanitsakitsahana ny tafika sy ny fitoerana masina.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Samy maneho ny fanitsakitsahana ny taranak’olombelona ireo faminaniana roa ireo, izay haverina amin’ny laoniny amin’ny alalan’ny fahitan’ny marah. Ny fahatezerana roa avy amin’Andriamanitra tamin’ny olony dia maneho ny fahatezerana amin’ny taranak’olombelona lavo, izay ny asan’i Kristy amin’ny fanorenana indray sy fanadiovana ny tempoly lavo ihany no hamonjy sy hamerina amin’ny laoniny azy.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature rule over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Ireo fahatezerana roa ireo dia maneho ny toetra ambony sy ny toetra ambany ananan’ny olombelona. Tamin’ny fahalavoan’i Adama, dia ny toetra ambany no nahazo fahefana teo ambonin’ny toetra ambony, ary ny fikasan’i Kristy ho an’ny olombelona dia ny hanjakan’ny toetra ambony amin’ny toetra ambany. Tamin’ny fahalavoan’i Adama, dia resin’ny filan-dratsin’ny toetra ambany ny toetra ambony, ka voavadika ny fikasan’Andriamanitra. Izany no hevitry ny hoe “fiovam-po” araka ny Baiboly. Ny hoe miova fo dia midika fa averina amin’ny toerany amin’ny maha-mpanapaka ny toetra ambany azy ny toetra ambony. Ny hoe manova fo dia midika hoe mamadika, na mampivadika ambony ambany.

The first indignation against the northern kingdom was the indignation against the lower nature that subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Ny fahatezerana voalohany niantefa tamin’ny fanjakana avaratra dia ilay fahatezerana niantefa tamin’ny toetra ambany izay nanandevo ny toetra ambony tamin’ny fahalavoana. Io fahatezerana io no tonga voalohany, satria teo indrindra amin’izay niandohany no nandraisan’i Kristy an-tanana ny asa fanavotana, ary tamin’ny filan’ny toetra ambany no niandohan’izany, dia ny filàna hanaram-po amin’ny fahazotoan-komana. Nanomboka ny asany tamin’ny fifadian-kanina nandritra ny efapolo andro i Kristy.

“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

“Kristy dia nahalala fa mba hahafahany manatanteraka amim-pahombiazana ny drafitry ny famonjena, dia tsy maintsy natombony teo amin’izay niantombohan’ny faharavana ihany ny asa fanavotana ny olombelona. Adama dia lavo noho ny fanomezana fahafaham-po ny filan-komana. Mba hampahatsiahivana mafy ny olona ny adidiny hankatò ny lalàn’Andriamanitra, dia natombok’i Kristy ny asany fanavotana tamin’ny fanavaozana ny fahazarana ara-batan’ny olombelona. Ny fihenan’ny hatsaram-panahy sy ny fahalòvan’ny taranak’olombelona dia azo ambara indrindra ho vokatry ny fanomezana fahafaham-po ny filan-komana voavilivily.” Testimonies, boky faha-3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city in which God chose to place His name. On October 22, 1844, the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Ny fahatezerana faharoa dia niantefa tamin’ilay toetra ambony kokoa, izay asehon’ny fanjakana tany atsimo, izay misy an’i Jerosalema, ilay tanàna nofidin’Andriamanitra hametrahana ny anarany. Ny asa nokasain’i Kristy hatao tamin’ny 22 Oktobra 1844, sy ny asa izay tanterahiny ankehitriny, dia asehon’ireo tapa-kazo roan’i Ezekiela.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Rehefa atambatra ho tapa-kazo iray mandrakizay ireo tapa-kazo roa an’i Ezekiela, dia manondro ny fanekena izay anesoran’i Kristy ny ota amin’ny olony mandrakizay izany, ary averina amin’ny rafitra ara-daharana tokony ho izy ny toetra ambony sy ny toetra ambany, ka tonga lavorary indray ny olona. Ao amin’ny toetry ny olona tsy mbola niova fo, ny toetra ambany ao amin’ny olona, izay asehon’ny fahatezerana voalohany, no nanjaka tamin’ny toetra ambony ao amin’ny olona izay asehon’ny fahatezerana farany. Koa ny fahatezerana voalohany dia namely ny fanjakana avaratra, izay ara-jeografia dia “ambony” noho ny fanjakana atsimo.

The two hundred and twenty years that link the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the Second Coming in a twinkling of an eye.

Ireo roanjato sy roapolo taona izay mampifandray ireo fahitana roa, dia ny marah sy ny chazon, amin’ny maha-Andriamanitra sy ny maha-olombelona, eo amin’ny fiandohana iombonan’izy ireo, dia samy mitambatra ho hazo iray rehefa mamita ny asan’ny anjely fahatelo miaraka amin’ireo efatra arivo amby efatra alina amby iray hetsy i Kristy. Ny faminaniana momba ny fahatezerana farany hamelezana ny fanjakana atsimo no ampiraisina amin’ny faminaniana momba ny fisehoana tamin’ny taona 1844, satria ny fanekena dia manome saina vaovao amin’ny fiovam-po, fa ny vatana vaovao (ny fanjakana avaratra) kosa dia tsy averina amin’ny laoniny raha tsy amin’ny Fiaviana Fanindroany, ao anatin’ny indray mipi-maso.

Verse forty of Daniel eleven identifies both times of the end, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity does not sin is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Ny andininy fahaefapolo ao amin’ny Daniela toko fahiraika ambin’ny folo dia manondro ireo fotoan’ny farany roa, ary amin’izany dia manasongadina zotra anatiny iray sy zotra ivelany iray eo amin’ny tantara ara-paminaniana, mandritra ny tantaran’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Ireo fahamarinana izay esorina ny tombo-kaseny ao amin’io andininy io dia maneho ireo zotran’ny fahamarinana, na ny anatiny na ny ivelany, izay nahatongavan’i Kristy mba hampahafantariny sy hotanterahiny ao anatin’ny vahoakany. Ny fahamarinana fa tsy manota ny maha-olombelona rehefa tafakambana amin’ny maha-Andriamanitra dia asehon’ny fahazavana mifandray amin’ny vokatry ny fanesorana ny tombo-kase amin’ny fahalalana, ary maneho ny fahamarinana anatiny an’ny vahoakan’Andriamanitra amin’ny andro farany. Ny fahazavana asehon’ny ady ifanaovan’ireo hery mitarika izao tontolo izao ho any Hara-magedona no fahamarinana ivelany an’ny vahoakan’Andriamanitra amin’ny andro farany.

We will continue this study in the next article.

Hohamafisintsika ao amin’ny lahatsoratra manaraka izao fianarana izao.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

Dia tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ary ianao, ry zanak’olona, maka tapa-kazo iray ho anao, ka soraty eo amboniny hoe: Ho an’i Joda sy ho an’ny zanak’Isiraely namany; dia maka tapa-kazo iray hafa, ka soraty eo amboniny hoe: Ho an’i Josefa, dia ny tapa-kazon’i Efraima, sy ny taranak’Isiraely rehetra namany; ary ampiraiso izy roa ireo mba ho tapa-kazo iray ihany; ka ho tonga iray eo an-tananao izy. Ary raha miteny aminao ny zanaky ny firenenao ka manao hoe: Tsy hasehonao anay va izay tianao holazaina amin’izao? dia lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko ny tapa-kazon’i Josefa, izay eo an-tanan’i Efraima, mbamin’ny firenen’Isiraely namany, ka hataoko eo aminy, dia eo amin’ny tapa-kazon’i Joda, ary hataoko tapa-kazo iray izy, ka ho tonga iray eo an-tanako. Ary ireo tapa-kazo izay anoratanao dia ho eo an-tananao eo imasony. Ary lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko avy any amin’ny jentilisa, izay nalehany, ny zanak’Isiraely, ka hangoniko avy amin’ny lafy rehetra izy, ary ho entiko ho any amin’ny taniny izy; ary hataoko firenena iray ao amin’ny tany eo ambonin’ny tendrombohitry ny Isiraely izy, ka mpanjaka iray no ho mpanjaka amin’izy rehetra; ary tsy ho firenena roa intsony izy, sady tsy hisaraka ho fanjakana roa intsony na oviana na oviana; ary tsy handoto tena intsony amin’ny sampiny izy, na amin’ny zava-betaveta ataony, na amin’ny fahadisoany rehetra; fa hovonjeko hiala amin’ny fonenany rehetra, izay nanotany, izy, ary hodioviko; ka dia ho oloko izy, ary Izaho ho Andriamaniny. Ary Davida mpanompoko no ho mpanjaka aminy; ary izy rehetra dia hanana mpiandry iray; handeha araka ny fitsipiko koa izy, ary hitandrina ny lalàko ka hanatanteraka izany. Ary honina ao amin’ny tany izay nomeko an’i Jakoba mpanompoko izy, dia ilay nitoeran’ny razanareo; eny, honina ao izy, dia izy sy ny zanany ary ny zafiny mandrakizay; ary Davida mpanompoko no ho filohany mandrakizay. Ary hanao faneken’ny fiadanana aminy Aho; ho fanekena mandrakizay aminy izany; ary hampitoeriko izy, sady hampitomboiko, ary hapetrako eo afovoany mandrakizay ny fitoerako masina. Ny tabernakeliko koa ho eo aminy; eny, Izaho ho Andriamaniny, ary izy ho oloko. Ary ho fantatry ny jentilisa fa Izaho Jehovah no manamasina ny Isiraely, raha ny fitoerako masina no eo afovoany mandrakizay. Ezekiela 37:15–28.