We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Efa nandinika ny tantara aseho ao amin’ny andininy fahaefapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo isika. Ankehitriny dia raisintsika ny tsipika anatiny ara-tantara ao anatin’io andininy io, izay maneho ny tantaran’ny tandroka protestanta an’ilay bibidia avy amin’ny tany. Ampiasaintsika ho teboka enti-manondro ny fampiraisana ny hazo roa nataon’i Ezekiela ao amin’ny toko faha-37, mba hamantarana ny zava-miafin’Andriamanitra, amin’ny alalan’i Kristy izay nampiray ny maha-Andriamanitra Azy tamin’ny maha-olombelona Azy rehefa tonga ny anjely fahatelo. Tsipika an-tsipika, ny hafatry ny zava-miafin’Andriamanitra, izay nambaran’i Jaona fa ho tanteraka mandritra ny fanenoan’ny trompetra fahafito, dia nalefan’ny apostoly Paoly manokana ho an’i Laodikia. Ny fijoroana vavolombelon’i Ezekiela sy Jaona ary Paoly dia mifanaraka amin’ilay zava-miafin’Andriamanitra iray ihany izay naseho tao amin’ny hafatr’i Jones sy Waggoner tamin’ny 1888, dia ny hafatra ho an’i Laodikia.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Fa tiako ho fantatrareo ny halehiben’ny ady mafy ananako ho anareo sy ho an’izay any Laodikia ary ho an’izay rehetra tsy mbola nahita ny tavako tamin’ny nofo; mba hampaherezina ny fony, ka hifamatotra amin’ny fitiavana, ary ho amin’ny haren’ny fahatokiana tanteraka rehetra avy amin’ny fahalalana, ho amin’ny fanekena ny zava-miafin’Andriamanitra sy ny Ray ary Kristy; izay iafenan’ny rakitry ny fahendrena sy ny fahalalana rehetra. Kolosiana 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Ny asan’ny fanavotana, dia ny fanakambana ireo tehina roa, dia ny maha-Andriamanitra sy ny maha-olombelona, dia nanomboka rehefa tonga ny anjely fahatelo; nefa i Paoly kosa miresaka ny fahatanterahana farany sy lavorary amin’ny fanakambanana ireo tehina roa, izay zava-miafin’Andriamanitra. Koa izany no amaritany ny hafatra ho hafatra ho an’i Laodikia, izay tonga voalohany tamin’ny 1856, ary avy eo naverina tamin’ny 1888, ary nony farany dia nahita ny fahatanterahany lavorary tamin’ny 11 Septambra 2001. I Paoly dia maneho ny tempoly amin’ny toetra roa sosona, rehefa nasehony ny zava-miafin’Andriamanitra, izay tsy maintsy ho tanteraka amin’ny fanenoan’ny trompetra fahafito. Zarainy ho loha sy vatana izany zava-miafina izany.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Ary Izy no lohan’ny tena, dia ny fiangonana; Izy no fiandohana, Lahimatoa avy amin’ny maty, mba hananany ny laharana voalohany amin’ny zavatra rehetra. Fa sitraky ny Ray ny hitoeran’ny fahafenoana rehetra ao aminy; ary tamin’ny alalany, rehefa nanao fihavanana tamin’ny ràny teo amin’ny hazo fijaliany Izy, no hampihavanany ny zavatra rehetra ho amin’ny tenany; eny, tamin’ny alalany, na izay etỳ an-tany, na izay any an-danitra. Ary ianareo, izay fahiny dia efa tafasaraka sy fahavalo tao an-tsainareo noho ny asa ratsy, nefa ankehitriny efa nampihavaniny kosa tao amin’ny tenan’ny nofony tamin’ny fahafatesana, mba hatolony ho masina sy tsy manan-tsiny ary tsy azo tsaraina eo anatrehany ianareo, raha maharitra amin’ny finoana ianareo, miorina sy mafy orina, ka tsy miala amin’ny fanantenan’ny filazantsara izay efa renareo, sady notorina tamin’ny olombelona rehetra ambanin’ny lanitra; izany no nahatonga ahy Paoly ho mpanompo; izay ankehitriny mifaly amin’ny fahoriako ho anareo, ka mameno ao amin’ny nofoko izay tsy ampy amin’ny fahorian’i Kristy noho ny tenany, dia ny fiangonana; izany no nahatonga ahy ho mpanompo, araka ny fitantanan’Andriamanitra izay nomena ahy ho anareo, mba hahatanteraka ny tenin’Andriamanitra. Kolosiana 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kristy no loha, izay tokony hanana ny laharam-pahamehana amin’ny zavatra rehetra, ary ny Fiangonany no tena. Miara-maneho ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona ny loha sy ny tena, ary misy zava-misy manan-danja iray hafa koa aseho eto. Ny fifandraisan’ny loha sy ny tena dia izao: ny loha no tokony hanana ny laharam-pahamehana ambonin’ny tena. Ao amin’ny olombelona, izay noforonina araka ny endrik’Andriamanitra, ny hery ambony kokoa (ny loha) no tokony hanapaka ny hery ambany kokoa (ny tena). Miara-mamolavola ny maha-iray azy ireo izy roa, na koa, amin’ny voambolan’ny tempoly izay nasaina horefesin’i Jaona, dia maneho ny fitoerana masina (ny maha-olombelona, ny tena), sy ny fitoerana masina indrindra (ny maha-Andriamanitra, ny loha) izy ireo. Ny fomba ampiombonana ireo roa ireo ho “hazo iray”, na tena iray, dia asan’ny “fampihavanana.” Manohy i Paoly:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Izaho no natao mpanompo araka ny fitantanan’Andriamanitra izay nomena ahy ho anareo, mba hahatanteraka ny tenin’Andriamanitra; dia ilay zava-miafina izay nafenina hatramin’ny andro fahagola sy hatramin’ny taranaka nifandimby, fa ankehitriny kosa dia naseho tamin’ny olony masina; izay tian’Andriamanitra hampahafantarina ny haren’ny voninahitr’ity zava-miafina ity eo amin’ny jentilisa; dia Kristy ao anatinareo, fanantenana ny voninahitra; Izy no torinay, amin’ny fananarana ny olona rehetra sy fampianarana ny olona rehetra amin’ny fahendrena rehetra, mba hasehonay ho tanteraka ao amin’i Kristy Jesosy ny olona rehetra; izany koa no iasako mafy, ka mikezaka araka ny asany izay miasa amiko amin-kery lehibe. Kolosiana 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Ny fahatanterahan’ny iray hetsy sy efatra alina sy efatra arivo, izay mampiseho fa “tanteraka ao amin’i Kristy ny olona rehetra,” no “zava-miafin’Andriamanitra,” dia ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona; na araka ny nambaran’i Paoly, dia “Kristy ao” amin’ny maha-olombelona, “fanantenan’ny voninahitra.” Amin’ny andron’ny fitsofana ny Trompetra Fahafito dia tanteraka izany zava-miafina izany. Rehefa mamaritra izany fanakambanana izany i Ezekiela, dia tsora-kazo roa no ampiasainy, ny iray ho an’ny fanjakana avaratra ary ny iray ho an’ny fanjakana atsimo, mba hanondroana ilay rohy ara-tandindona, izay misolo tena ny tempoly amin’ny isa “enina amby efapolo.” Ny tsora-kazon’ilay rohy ara-tandindona “enina amby efapolo” dia tsy maintsy ampiraisina amin’ilay rohy ara-tandindona “roa hetsy sy roapolo.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Roa-jato sy roapolo no tandindon’ny maha-Andriamanitra mitambatra amin’ny maha-olombelona. Hatramin’ny namoahana ny Baiboly King James tamin’ny 1611 ka hatramin’ny fampahafantarana voalohany ny hafatr’i Miller tamin’ny 1831, ary taorian’izany ny namoahana ilay hafatra tao amin’ny Vermont Telegraph tamin’ny 1833, dia roanjato sy roapolo taona izany. Ny hafatr’i Miller dia ny fampanarahan-dalàna ny fitomboan’ny fahalalana izay nalaina avy tao amin’ny Baiboly, tamin’ny fotoana nanokafana ny bokin’i Daniela tamin’ny 1798. Tamin’ny daty fanombohana 1611 dia nisy antontan-taratasy avy amin’Andriamanitra navoaka, ary tamin’ny daty fiafarana 1831 kosa dia nisy famoahana nataon’olombelona, mifototra amin’ny fahamarinana masina izay voasokatra tamin’ny 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Ireo daty telo ireo dia tsy maneho roanjato sy roapolo taona ihany, fa maneho koa ny firafitry ny teny hebreo hoe “Fahamarinana”, izay noforonina tamin’ny fampiarahana ny litera voalohany sy ny litera fahatelo ambin’ny folo ary ny litera farany amin’ny abidy hebreo mba hamoronana ny teny hoe “Fahamarinana.” Famoahana avy amin’Andriamanitra eo am-piandohana ary famoahana avy amin’olombelona eo amin’ny fiafarana, ary ny taona 1798 dia maneho fitomboan’ny fahalalana izay hampiseho sokajin’olona ratsy fanahy izay nandà izany fahalalana izany, ka noho izany dia nisolo tena ny litera fahatelo ambin’ny folo, izay tandindon’ny fikomiana. Izany rohy roanjato sy roapolo taona izany dia naorina tao amin’ny hetsiky ny anjely voalohany, ary ny hetsiky ny anjely fahatelo no manome vavolombelona faharoa.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Tamin’ny taona 1776 no namoahana ilay antontan-taratasy masina, dia ny *Fanambarana ny Fahaleovantena*, ary roanjato sy roapolo taona tatỳ aoriana, tamin’ny 1996, no namoahana antontan-taratasy maha-olombelona iray, dia ny gazety *The Time of the End*. Io antontan-taratasy maha-olombelona io dia nipoitra avy tamin’ny fitomboan’ny fahalalana izay niseho tamin’ny fotoanan’ny farany tamin’ny 1989, izay, tahaka ny tamin’ny 1798, dia niteraka fikomiana nanohitra ny hafatra masina izay asehon’ny *Fanambarana ny Fahaleovantena*. Ny fitomboan’ny fahalalana tamin’ny 1996 dia nanondro ny hoavin’i Amerika, amin’ny hahavery azy ny fahafahana sy ny fahaleovantena izay efa nambarany tamin’ny 1776, eo ambanin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Izany dia manome vavolombelona faharoa fa ny isa roanjato sy roapolo dia maneho ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona, ary izany vavolombelona faharoa izany dia naseho tamin’ny sonian’ny “Truth,” sady nasehon’ny vavolombelona voalohany tao amin’ny tantaran’ny anjely voalohany (ny voalohany), ary ny vavolombelona faharoa tao amin’ny tantaran’ny anjely fahatelo (ny farany).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

Ny taona 1776 koa dia nanamarika ny fiandohan’ny vanim-potoana iray izay nialoha ny tena fiandohan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly. Tao anatin’izany vanim-potoana fiomanana izany, dia nofantarina indray tamin’ny alalan’ny 1776 ny mari-pamantarana ny fahamarinana, ka izany no nanamarika ny fiandohan’i Etazonia, ary ny 1798 no nanamarika ny fiandohan’i Etazonia amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly. Teo afovoan’izany tantaran’ny fiandohana sy ny fiafarana izany, ny 1789 no nanamarika ny litera afovoany, raha nanamafy ny Lalàm-panorenana ireo zanatany telo ambin’ny folo. Ny tsirairay amin’ireo daty telo ireo dia maneho ny “fitenenan’i” Etazonia: ny Fanambaràna ny Fahaleovantena tamin’ny 1776, ny Lalàm-panorenana tamin’ny 1789, ary ny Alien and Sedition Acts tamin’ny 1798. Io tantara io dia mandrakotra roa amby roapolo taona, izay ampahafolony na ampahafolon’ny roanjato sy roapolo, koa izany dia maneho koa tandindon’ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Ny fanehoana azy dia ny tantaran’ilay bibidia avy amin’ny tany, izay aseho ho manomboka tahaka ny zanak’ondry (ny maha-Andriamanitra), ary mifarana tahaka ny dragona (ny maha-olombelona). Ny taona 1776 dia manomboka amin’ny Fanambarana ny Fahaleovantena izay manamarika ny maha-Andriamanitra, ary ny Alien and Sedition Acts kosa no maneho ny maha-olombelona; ary tao anatin’ireo roa amby roapolo taona izay nialoha ny fiandohan’ny fanjakan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly, dia aseho an’ohatra ny fifindrana avy amin’ny zanak’ondry ho amin’ny dragona.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Ny fiandohan’ny dimy amby roanjato sy roa arivo taona fitsarana tamin’ny fanjakana atsimon’i Joda dia mifandray amin’ny fiandohan’ny roa arivo sy telon-jato taona ao amin’ny Daniela toko faha-valo, andininy faha-efatra ambin’ny folo. Ny fanitsakitsahana ny fitoerana masina sy ny maro tany Joda dia nanomboka tamin’ny 677 tal. J.K., ary ny faminaniana momba ny roa arivo sy telon-jato taona dia nanomboka roa-jato sy roapolo taona tatỳ aoriana, tamin’ny 457 tal. J.K. Ny tsorakazon’ny fanjakana atsimon’i Joda dia ampifandraisina amin’ny tandindon’ny enina amby efapolo amin’ny fanjakana avaratra, ary ampifandraisina koa amin’ny roa arivo sy telon-jato taona amin’ny alalan’ny rohy roa-jato sy roapolo.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Nambaran’i Paoly fa izy no mpanompon’ny fitantanan’Andriamanitra; ary avy eo dia nofaritany ny fitantanana izay nanompoany ho zava-miafin’Andriamanitra, dia i Kristy ao anatinareo, fanantenan’ny voninahitra. Mbola resahiny bebe kokoa io fahamarinana io rehefa nanoratra ho an’i Timoty izy.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Ary tsy azo lavina fa lehibe ny zava-miafin’ny toe-panahy araka an’Andriamanitra: Andriamanitra dia niseho tamin’ny nofo, nohamarinina tao amin’ny Fanahy, hitan’ny anjely, notorina tany amin’ny Jentilisa, ninoana eran’izao tontolo izao, ary nakarina ho any amin’ny voninahitra. 1 Timoty 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Eto dia lazain’i Paoly fa ny zava-miafina momba ny toe-panahy araka an’Andriamanitra dia Andriamanitra naseho tamin’ny nofo. Andriamanitra no Loha, ary ny nofo no tena. Ny zava-miafina momba ny toe-panahy araka an’Andriamanitra dia Kristy ao amin’ny mpino; izany no fampiraisana ny maha-Andriamanitra sy ny maha-olona. Paoly koa dia mampiasa ny fanoharana ny amin’ny fanambadiana tahaka izay nataon’i Hosea.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Fa isika dia momba ny tenany, avy amin’ny nofony sy avy amin’ny taolany. Noho izany antony izany no handaozan’ny lehilahy ny rainy sy ny reniny ka hikambana amin’ny vadiny; ary izy roroa ho nofo iray ihany. Zava-miafina lehibe izany; nefa Kristy sy ny fiangonana no lazaiko. Efesiana 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Ao amin’ny toko fahatelopolo sy fito, rehefa amantarin’i Ezekiela ny fanekena amin’ny andro farany, izay fanekena nohavaozina amin’ireo izay voatondro ho ny iray hetsy sy efatra amby efapolo arivo, dia manome fanoharana ny amin’ny fampiraisana tehina roa izy. Ireo tehina roa ireo, andalana manampy andalana, dia ahitana ny fanoharana momba ny fanambadian’i Hosea sy i Paoly. Rehefa nampiraisina ireo, dia tsy ho firenena roa intsony izy, fa ho firenena iray, mandrakizay.

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 dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Ary hataoko firenena iray eo amin’ny tany, eny amin’ny tendrombohitry ny Isiraely, izy; ary mpanjaka iray no ho mpanjaka hanapaka azy rehetra; ka tsy ho firenena roa intsony izy, ary tsy hisaraka ho fanjakana roa intsony velively. Ary tsy handoto ny tenany intsony amin’ny sampiny, na amin’ny zava-betaveta ataony, na amin’ny fahadisoany rehetra; fa hovonjeko hiala amin’ny fonenany rehetra izay nanotany azy izy, ary hodioviko; ka dia ho oloko izy, ary Izaho ho Andriamaniny. Ezekiela 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Ny fampiraisana ao amin’i Ezekiela no manondro ny fotoana izay tsy hisaraham-bazana azy intsony, ary tsy hanota intsony izy, rehefa voadio izy, ary Andriamanitra no hany Andriamaniny, ary mpanjaka iray ihany no ananany. Tamin’ny 22 Oktobra, ilay Iraky ny Fanekena dia tonga tampoka tao amin’ny tempoly mba “hanadio” ny olony. Tonga Izy handray fanjakana, ka ny olony, araka an’i Petera, dia natao ho fanjakan’ny mpisorona sy mpanjaka tamin’izany. Tamin’izany daty izany koa, ny mpampakatra dia tonga ho amin’ny fanambadiana, dia ilay zava-miafina izay ambaran’i Paoly sy Hosea, izay maneho ny fampiraisana ny maha-Andriamanitra amin’ny maha-olona. Jaona no manambara fa ilay zava-miafina, izay lazain’i Paoly hoe “Kristy ao anatinareo, fanantenana ny voninahitra,” dia ho tanteraka amin’ny andron’ny fitsofana trompetra ataon’ilay anjely fahafito.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Fa amin’ny andron’ny feon’ny anjely fahafito, rehefa hanomboka hitsoka izy, dia ho tanteraka ny zava-miafina momba an’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Apokalypsy 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Ny anjely fahafito dia ny loza fahatelo, izay tonga tamin’ny 11 Septambra 2001. Nanomboka nitsoka ny anjely fahafito rehefa tonga teo amin’ny tantaran’ny 1844 ny anjely fahatelo, ary hatrany aoriana; saingy ny fikomiana tamin’ny 1863 no nanakana ny asa tsy ho vita. Tonga ny anjely fahatelo ary nanomboka nitsoka indray ny trompetra fahafito tamin’ny 11 Septambra 2001, ary amin’ity indray mitoraka ity dia tokony “ho tanteraka” ny “zava-miafin’Andriamanitra.” Izany “zava-miafina” izany dia ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona, izay miteraka ny iray hetsy sy efatra arivo amby efatra alina, izay avy eo dia tonga fanevan’Andriamanitra sy tafiny. Noho izany antony izany, ny toko fahafito amby telopolo ao amin’i Ezekiela dia manomboka amin’ny nitondrana an’i Ezekiela ho any amin’ny lohasahan’ny taolana maina efa maty. Ireo taolana ireo dia maneho ny Advantisma Laodikiana tamin’ny 11 Septambra 2001, ary noho izany antony izany dia i Paoly no mitodika amin’ny Laodikiana ao amin’ny filazantsarany momba ny zava-miafin’Andriamanitra.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Fa tiako ho fantatrareo ny halehiben’ny ady mafy ataoko ho anareo sy ho an’izay any Laodikia, ary ho an’izay rehetra tsy mbola nahita ny tavako tamin’ny nofo; mba hampiononina ny fony, ka ho tafaray amin’ny fitiavana, ary ho amin’ny haren’ny fahatokiana feno avy amin’ny fahalalana, ho amin’ny fanekena ny zava-miafina momba an’Andriamanitra sy ny Ray ary Kristy; izay iafenan’ny rakitra rehetra amin’ny fahendrena sy ny fahalalana. Kolosiana 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Ity koa no famaritana ampifandraisin-dRahavavy White amin’ireo taolana maina maty ao amin’i Ezekiela.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Kanefa tsy amin’izao tontolo izao ihany no ampiharana ity fanoharana momba ny taolana maina ity, fa amin’ireo koa izay efa notahiana tamin’ny fahazavana lehibe; fa izy ireo koa dia tahaka ny taolam-paty ao an-dohasaha. Manana ny endrik’olona izy, dia ny firafitry ny tena; nefa tsy manana fiainana ara-panahy izy. Kanefa ny fanoharana dia tsy mamela ny taolana maina hifamatotra fotsiny ho amin’ny endrik’olona; fa tsy ampy ny fisian’ny fifandanjan’ny rantsam-batana sy ny bika aman’endrika. Ny fofon’aina no tsy maintsy mamelona ireo tena, mba hahafahany mijoro mahitsy sy mitsangana ho amin’ny asa. Ireo taolana ireo dia maneho ny taranak’Isiraely, ny fiangonan’Andriamanitra, ary ny fanantenan’ny fiangonana dia ny hery mamelombelon’ny Fanahy Masina. Tsy maintsy mitsoka amin’ireo taolana maina ny Tompo, mba ho velona izy.”

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

“Ny Fanahin’Andriamanitra, miaraka amin’ny heriny mamelombelona, dia tsy maintsy ho ao amin’ny asan’olombelona rehetra, mba hiasa avokoa ny hozatra sy ny taolan-tehezam-panahy rehetra. Raha tsy misy ny Fanahy Masina, raha tsy misy ny fofon’Andriamanitra, dia misy fahatorporana eo amin’ny fieritreretana, fahaverezan’ny aina ara-panahy. Maro amin’ireo tsy manana aina ara-panahy no manana ny anarany ao amin’ny bokin’ny fiangonana, nefa tsy voasoratra ao amin’ny bokin’ny fiainan’ny Zanak’ondry. Mety ho tafaray amin’ny fiangonana izy, nefa tsy mitambatra amin’ny Tompo. Mety hazoto amin’ny fanatanterahana andiana adidy sasantsasany izy, ary mety hoheverina ho olona velona; kanefa maro no isan’ireo izay ‘manana anarana hoe velona hianao, nefa maty.’”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Raha tsy misy fiovam-po marina ataon’ny fanahy ho amin’Andriamanitra; raha tsy mamelombelona ny fanahy ho amin’ny fiainana ara-panahy ny fofon’aina velona avy amin’Andriamanitra; raha tsy tarihin’ny fitsipika teraka avy any an-danitra ireo izay milaza ho mpino ny fahamarinana, dia tsy nateraka tamin’ilay voa tsy mety lo, izay velona sy mitoetra mandrakizay izy. Raha tsy matoky ny fahamarinan’i Kristy ho antoka tokana ananany izy; raha tsy maka tahaka ny toetrany ka miasa amin’ny fanahiny, dia mitanjaka izy, tsy mitafy ny akanjon’ny fahamarinany. Matetika ny maty no aseho ho toy ny velona; fa ireo izay mikely aina hanatanteraka izay antsoiny hoe famonjena araka ny heviny manokana, dia tsy manana an’Andriamanitra miasa ao anatiny, mba haniry sy hanao araka izay ankasitrahany.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Ity saranga ity dia asehon’ilay lohasahan’ny taolana maina izay hitan’i Ezekiela tao amin’ny fahitana.” Review and Herald, 17 Janoary 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Ny hafatry ny Laodikia dia natolotra voalohany tamin’ny Advantisma tamin’ny taona 1856, dia ilay taona indrindra izay nanokafan’ny Tompo ny fahazavana mandroso momba ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo. Ny hafatra tamin’ny 1856, izay nahitana hafatra anatiny niantso ho amin’ny fibebahana, sy hafatra ivelany momba ny faminaniana, dia nolavina tamin’ny 1863. Ny hafatry ny Laodikia momba ny zava-miafin’ny “Kristy ao aminareo, fanantenana ny voninahitra”, dia naverin’ireo Loholona Jones sy Waggoner tamin’ny 1888, ary izany hafatra izany koa dia nofaritan-dRahavavy White ho hafatra ho an’i Laodikia.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Tsikelikely, ny toko fahafito amby telopolo ao amin’i Ezekiela dia manomboka amin’ny nitondrana ara-panahy an’i Ezekiela ho any amin’ny 11 Septambra 2001, izay nampisehoana azy ny Advantisma Laodiseana, izay maty ao anatin’ny ota sy ny fahadisoana. Nolazaina taminy ny hitondra hafatra ara-paminaniana roa miavaka. Ny voalohany dia miteraka fiarahana mitambatra, nefa mbola maty ihany ireo vatana. Ny faminaniana faharoa dia miantso ny hafatry ny “rivotra efatra” mba hifoka aina ao amin’ireo taolana. Ny hafatry ny rivotra efatra dia ny hafatra famehezana ny iray hetsy sy efatra alina sy efatra arivo, izay manondro anjely efatra mihazona ny rivotra efatra. I Sister White dia manondro ireo rivotra efatra ireo ho “soavaly tezitra”, mitady hiala tampoka, satria voatana izy. Ny soavaly tezitra, dia ny Silamo, izay mitady hiala tampoka ka hitondra fahafatesana sy fandringanana eo amin’ny lalany, tahaka ny nataony tamin’ny 11 Septambra 2001, ary havoaka indray izany amin’ny lalàna Alahady ho avy tsy ho ela.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Io hafatra io no mampitsangana ireo faty ho tafika iray miray izay mijoro amin’ny tongony. Io tafika iray miray io dia atsangana hijoro amin’ny tongony ho setrin’ny hafatry ny anjely fahafito; fa amin’ny andron’ny fitsofana trompetry ny anjely fahafito no hahatanteraka ny zava-miafin’ny fanambadian’ireo iray hetsy sy efatra arivo sy efatra alina amin’i Kristy.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Avy eo dia naseho an’i Ezekiela ny fampiraisana hazo roa izay tonga firenena iray. Ireo hazo roa ireo dia ny fanjakana avaratr’i Isiraely sy ny fanjakana atsimon’i Joda, izay ampiraisina ho firenena iray amin’ny fiafaran’ny fe-potoana samihafa niely patrana nanjo azy roa, dia dimy amby roanjato sy roa arivo taona. Ny fiafaran’izy roa mitovy fotoana dia miteraka tempoly ara-panahy, izay asehon’ny enina amby efapolo taona eo am-piandohana sy eo am-pamaranana ny fotoanan’ny fielezana iombonana.

We will continue this study in the next article.

Hohizintsika ao amin’ny lahatsoratra manaraka izao fandalinana izao.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

“‘Dia nifoha maraina koa izy, ka nivoaka nankany an-efitr’i Tekoa; ary raha mbola nandeha nivoaka izy, dia nitsangana Josafata ka nanao hoe: Mihainoa ahy, ry Joda sy ianareo mponina any Jerosalema; minoa an’i Jehovah Andriamanitrareo, dia hampiorina anareo Izy; minoa ny mpaminaniny, dia hambinina ianareo. 2 Tantara 20:20.’”

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“Minoa ny Tompo Andriamanitrareo, dia hampiorina anareo Izy; minoa ny mpaminaniny, dia hambinina ianareo.”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

«Isaia 8:20. “Ho amin’ny lalàna sy amin’ny fanambarana; raha tsy miteny araka izany teny izany izy, dia satria tsy misy hazavana ao aminy.”»

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Lahatsoratra roa no apetraka eto eo anatrehan’ny vahoakan’Andriamanitra: fepetra roa hahazoana fahombiazana. Ny lalàna izay nolazain’i Jehovah tenany, sy ny fanahin’ny faminaniana, no loharano roa ahazoana fahendrena hitarihana ny olony amin’ny fanandramana rehetra. Deoteronomia 4:6. ‘Izany no fahendrenareo sy fahalalanareo eo imason’ny firenena, izay hanao hoe: Marina tokoa fa firenena lehibe hendry sy manan-tsaina ity vahoaka ity.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

Ny lalàn’Andriamanitra sy ny Fanahin’ny Faminaniana dia miara-mandeha mba hitari-dalana sy hanome torohevitra ny fiangonana, ary isaky ny niaiky izany ny fiangonana tamin’ny fankatoavana ny lalàny, dia nalefa ny fanahin’ny faminaniana hitarika azy amin’ny lalan’ny fahamarinana.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Apokalypsy 12:17. ‘Ary tezitra tamin-dravehivavy ilay dragona, ka nandeha hiady tamin’ny sisan’ny taranany, dia izay mitandrina ny didin’Andriamanitra sy manana ny fanambaran’i Jesosy Kristy.’ Ity faminaniana ity dia manondro mazava fa ny fiangonana sisa dia hanaiky an’Andriamanitra ao amin’ny lalàny ary hanana ny fanomezam-pahasoavan’ny faminaniana. Ny fankatoavana ny lalàn’Andriamanitra sy ny fanahin’ny faminaniana no efa nanavaka mandrakariva ny tena vahoakan’Andriamanitra, ary amin’ny fanehoana miseho amin’izao fotoana izao no anomezana matetika ny fitsapana.

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Tamin’ny andron’i Jeremia dia tsy nanana fisalasalana ny vahoaka ny amin’ny hafatr’i Mosesy sy Elia ary Elisa; nefa nosalasalainy sy nataony an-jorom-bala ny hafatra nirahin’Andriamanitra tamin’i Jeremia mandra-pahatonga ny heriny sy ny fahefany ho very maina, ka tsy nisy fanafodiny intsony afa-tsy ny hitondran’Andriamanitra azy ho babo.”

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Toy izany koa tamin’ny andron’i Kristy, ka efa nianaran’ny vahoaka fa marina ny hafatr’i Jeremia, ary nandresy lahatra ny tenany izy hino fa raha mba niaina tamin’ny andron’ny razany izy, dia ho nanaiky ny hafany; nefa tamin’izany fotoana izany ihany koa dia nandà ny hafatr’i Kristy izy, Ilay efa nosoratan’ny mpaminany rehetra.”

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Rehefa nipoitra teto amin’izao tontolo izao ny hafatry ny anjely fahatelo, izay natao hanambara amin’ny fiangonana ny lalàn’Andriamanitra amin’ny fahafenoany sy ny heriny, dia naverina tamin’ny laoniny avy hatrany koa ny fanomezam-pahasoavana ara-paminaniana. Ity fanomezam-pahasoavana ity dia nandray anjara tena misongadina tokoa tamin’ny fivelarana sy ny fampandrosoana hatrany ity hafatra ity.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Rehefa nisy ny tsy fitovian-kevitra momba ny fanazavana ny Soratra Masina sy ny fomba fiasa, izay natao hampihontsina ny finoan’ireo mpino ny hafatra sy hitarika ho amin’ny fisarahana eo amin’ny asa, dia ny fanahin’ny faminaniana no mandrakariva nanazava ny toe-javatra. Izy no nitondra hatrany ny firaisan-tsaina sy ny firindran’ny asa teo amin’ny vatan’ny mpino. Tamin’ny krizy rehetra niseho teo amin’ny fivoaran’ny hafatra sy ny fitomboan’ny asa, dia nandresy ireo izay nifikitra mafy tamin’ny lalàn’Andriamanitra sy ny fahazavan’ny Fanahin’ny faminaniana, ary ny asa dia nandroso teo an-tanany.” Loma Linda Messages, 34.