After Ezekiel describes the process of the two nations becoming one, he then identifies that the nation would be ruled by King David, and that he will enter into covenant with them and that His tabernacle will be with them.
Rehefa avy mamaritra ny fizotry ny nahatongavan’ireo firenena roa ho firenena iray i Ezekiela, dia ambarany manaraka fa hotarihin’i Davida mpanjaka izany firenena izany, ary hiditra amin’ny fanekena amin’izy ireo Izy, ary ny tabernakeliny dia ho eo aminy.
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. 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 37:23–28.
Ary tsy handoto tena intsony amin’ny sampiny izy, na amin’ny zava-betavetany, na amin’ny fahadisoany rehetra; fa hovonjeko hiala amin’ny fonenany rehetra izay nanotany azy izy, ary hodioviko; ka ho oloko izy, ary Izaho ho Andriamaniny. Ary Davida mpanompoko no ho mpanjaka hanapaka azy; ary mpiandry iray ihany no hananany rehetra; handeha amin’ny fitsipiko koa izy, ary hitandrina ny lalàko sady hanatanteraka izany. Ary honina any 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 zanak’ireo zanany mandrakizay; ary Davida mpanompoko no ho lehibeny mandrakizay. Ary hanao faneken’ny fihavanana aminy Aho; ho fanekena mandrakizay aminy izany; ary hapetrako izy, sady hampitomboiko, ary hataoko eo afovoany mandrakizay ny fitoerako masina. Ny tabernakeliko koa hitoetra 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 37:23–28.
Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”
Ezekiela toko fahafito amby telopolo dia manolotra fanazavana tena amin’ny antsipiriany momba ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo. Ireo hazo roa izay ho tonga firenena iray rehefa atambatra ny maha-Andriamanitra sy ny maha-olombelona, ary hanana mpanjaka hanapaka azy izy ireo. Ilay firenena iray dia ny fiangonan’Andriamanitra amin’ny andro farany, izay ilay iray hetsy sy efatra alina amby efatra arivo. Ireo hazo roa ireo dia ireo vanim-potoana roa nahaparitahana ny fanjakana avaratra sy atsimon’i Isiraely. Ireo hazo roa ireo dia ireo izay lazain’i Paoly ho “vatana,” raha izy kosa manoritra an’i Kristy ho “loha” amin’izany vatana izany. Ezekiela dia manondro ny “loha” lazain’i Paoly ho “Davida mpanjaka,” ary ny “vatana” ho “firenena iray.”
In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.
Tao amin’ny hafatra izay nomena ny Advantisma tamin’ny 1856, araka ny asehon’ilay andiana lahatsoratra tsy vita momba ny “fito andro” nosoratan’i Hiram Edson tamin’ny 1856, dia manondro an’i Isaia i Edson, dia ny faminanian’ny toko fahafito momba ireo dimy amby enimpolo taona, ho toy ny teboka ara-Baiboly enti-manondro ny fiandohan’ireo fe-potoana roa samy fito andro. Apetraka ao anatin’ny tontolon-kevitra manjavozavo io faminaniana ara-potoana dimy amby enimpolo taona io, mitovy amin’ireo andininy ao amin’ny bokin’ny Apokalypsy izay milaza hoe: “Izay manan-tsofina, aoka izy hihaino.” Raha manana maso mahay mahita ianareo, ary sofina mahay mahatakatra, dia misy zavatra mahagaga indrindra ao amin’izany andininy izany.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enim-polo taona dia ho torotoro Efraima ka tsy ho firenena intsony. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia ny zanak’i Remalia. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:8, 9.
The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.
Ny faminaniana dimy amby enimpolo taona dia nanomboka tamin’ny 742 tal. J.K., ary tao anatin’ireo dimy amby enimpolo taona ireo, sivy ambin’ny folo taona tatỳ aoriana, tamin’ny 723 tal. J.K., dia nentina ho amin’ny fanandevozana tany Asyria ny fanjakan’i Isiraely tany avaratra; ary rehefa nifarana ireo taona ireo tamin’ny 677 tal. J.K., dia nentina ho babo tany Babylona i Manase. Ireo dimy amby enimpolo taona ireo koa dia naseho tao amin’ny fahatanterahan’ny faran’ny fanaparitahana ireo firenena roa, izay hatao tapa-kazo iray ao amin’ny fitantaran’i Ezekiela. Nanamarika ny taona 1798 sy 1844 ary 1863 izy ireo, araka ny filaharany avy. Ao amin’ireo andininy izay manondro ny hafatra izay nolavina tamin’ny 1863 dia misy fanambarana ara-paminaniana manokana izay iorenan’ilay faminaniana.
It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.
Izany dia fanambarana fa ny “loha” amin’ny firenena iray dia ny renivohiny, ary ny “loha” amin’ny renivohitra dia ny mpanjaka. Manome vavolombelona roa hanamafy izany fanambarana izany izy, ary avy eo mamarana ny faminaniana sy ny fanambarana manontolo amin’ilay teny saro-pantarina hoe: “Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo.” Raha tsy mino ianareo fa ny mpanjaka no loha, ary fa ny loha dia ny renivohitra, dia tsy haharitra ianareo.
Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.
Ny firenena ao amin’i Ezekiela izay vokarina amin’ny fanakambanana ireo tapa-kazo roa an’ny fanjakana avaratra sy atsimo dia natao hanana mpanjaka, izay loha, izay tanàna renivohitry ny firenena. Ny andalan-teny manontolo ao amin’i Ezekiela dia miresaka ny toetra ara-paminaniana momba ny fanisiana tombo-kase ny efatra arivo sy efatra alina sy iray hetsy, izay maneho ny fampiraisana ny Maha-Andriamanitra amin’ny maha-olombelona mandritra ny vanim-potoanan’ny fanenoan’ny trompetra fahafito an’ny Islaman’ny loza fahatelo.
The days of the sounding of the Seventh Trumpet, in Revelation chapter ten, began when there was to be “time no longer,” which was October 22, 1844, when the third angel arrived. At that point John experienced the bitterness of that date, and he was there and then told to measure the temple, but leave off the history of the twelve hundred and sixty years of the trampling down of the sanctuary and host, for that period was given to the Gentiles.
Ny andron’ny fitsofana ny Trompetra Fahafito, ao amin’ny Apokalypsy toko faha‑folo, dia nanomboka tamin’izay fotoana tokony tsy hisian’ny “fotoana intsony”, dia ny 22 Oktobra 1844, fony tonga ny anjely fahatelo. Tamin’izany fotoana izany dia niaina ny fangidian’izany daty izany i Jaona, ary teo no nilazana azy handrefy ny tempoly, nefa havelany ny tantaran’ny roa ambin’ny folo amby enimpolo amby roanjato taona nanaovana an‑keriny ny fitoerana masina sy ny antokon’olona, fa izany vanim-potoana izany dia nomena ny Jentilisa.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: 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. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany, dia nanandratra ny tànany ho amin’ny lanitra, ary nianiana tamin’Ilay velona mandrakizay mandrakizay, Izay nahary ny lanitra sy izay zavatra rehetra ao aminy, ary ny tany sy izay zavatra rehetra ao aminy, ary ny ranomasina sy izay zavatra rehetra ao aminy, fa tsy hisy andro intsony; fa amin’ny andron’ny feon’ny anjely fahafito, rehefa hanomboka hitsoka trompetra izy, dia ho tanteraka ny zava-miafin’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Ary ilay feo izay reko avy tany an-danitra dia niteny tamiko indray ka nanao hoe: Mandehana, raiso ny bokikely misokatra eo an-tànan’ilay anjely izay mitsangana eo ambonin’ny ranomasina sy eo ambonin’ny tany.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.
Dia nanatona ilay anjely aho ka nanao taminy hoe: Omeo ahy ilay bokikely. Ary hoy izy tamiko: Raiso izy, ka hano; dia hampangidy ny kibonao izy, nefa ho mamy tahaka ny tantely eo am-bavanao. Dia nalaiko teny an-tànan’ilay anjely ilay bokikely ka nohaniko; ary mamy tahaka ny tantely teo am-bavako izy; fa raha vao nohaniko izy, dia nangidy ny kiboko. Ary hoy izy tamiko: Tsy maintsy mbola maminany indray eo anatrehan’ny firenena maro sy ny jentilisa sy ny samy hafa fiteny ary ny mpanjaka ianao. Ary nomena volotara tahaka ny tsorakazo aho; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay mivavaka ao anatiny. Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ka aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efapolo volana. Apokalypsy 10:5–11:2.
The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.
Ny tempoly izay nasaina norefesin’i Jaona tamin’ny 22 Oktobra 1844 dia ilay tempoly izay nisy mpivavaka “tao anatiny.” Ny kianja ivelany dia tokony hafoy. Ny tempoly izay manana alitara, sady manana mpivavaka ao anatiny koa, dia ny fitoerana masina ao amin’ny fitoerana masina any an-danitra. Nisy alitara tao amin’ny kianja ivelany, nefa izany dia tokony hafoy; koa ny hany alitara hafa ao amin’ny fitoerana masin’Andriamanitra dia ny alitaran’ny ditin-kazo manitra, izay hita ao amin’ny Fitoerana Masina. Tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 1844, izay tandindon’ny fahatongavan’ny anjely fahatelo tamin’ny fiandohan’ny fotoan’ny fanisiana tombo-kase tamin’ny 11 Septambra 2001, dia efitra roa ihany no nandrafitra ny tempoly.
The Holy Place was a symbol of the Church, which Paul identifies as the body, and the Most Holy Place was a symbol of the head of the body. The holy place is a symbol of humanity, and the Most Holy Place is the symbol of divinity. The altar, and the smoke that ascended from the altar, which rose up and entered into the Most Holy Place, represents the point where humanity connected with divinity. Mankind can only enter the Most Holy Place by faith, but the experience of faithful people is located in the Holy Place.
Ny Toerana Masina dia tandindon’ny Fiangonana, izay ambaran’i Paoly ho ny tena, ary ny Toerana Masina Indrindra kosa dia tandindon’ny lohan’ny tena. Ny toerana masina dia tandindon’ny maha-olombelona, ary ny Toerana Masina Indrindra dia tandindon’ny maha-Andriamanitra. Ny alitara, sy ny setroka niakatra avy teo amin’ny alitara, izay niakatra ka niditra tao amin’ny Toerana Masina Indrindra, dia maneho ny teboka nifandraisan’ny maha-olombelona tamin’ny maha-Andriamanitra. Amin’ny finoana ihany no ahafahan’ny olombelona miditra ao amin’ny Toerana Masina Indrindra, nefa ny fanandraman’ny olona mahatoky dia ao amin’ny Toerana Masina no misy azy.
There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.
Ao no tokony hihinanany ny Tenin’Andriamanitra, araka izay asehon’ireo mofo eo ambonin’ny latabatry ny mofo aseho. Ao no tokony hampamirapiratany ny fahazavany eo anatrehan’ny olona sy hanomezany voninahitra ny Rainy any an-danitra, araka izay asehon’ilay fanaovan-jiro misy sampana fito, izay ampahafantarina antsika fa maneho ny Fiangonana. Ao no tokony hifandraisany amin’ny maha-Andriamanitra, raha ny fivavahan’izy ireo miakatra miaraka amin’ny fahamendrehan’i Kristy ho eo amin’ny fanatrehan’Ilay Andriamanitra mihitsy.
From 1798 to 1844, the Architect of the Temple raised up a temple of humanity which He intended to combine with His temple of divinity, but humanity rebelled. As of 2001, He once again is raising up the temple of humanity, represented as the one hundred and forty-four thousand. According to Ezekiel, “king David” is to reign over the nation, which is transformed from a valley of dead dry Laodicean bones, into the mighty army which is lifted up as an ensign at the soon-coming Sunday law.
Hatramin’ny 1798 ka hatramin’ny 1844, ny Mpanao mari-trano ny Tempoly dia nanangana tempolin’ny maha-olombelona izay nokasainy hampiraisina amin’ny tempoliny ny maha-Andriamanitra, nefa nikomy ny maha-olombelona. Hatramin’ny 2001, Izy indray dia manangana ny tempolin’ny maha-olombelona, izay aseho ho ny iray hetsy sy efatra arivo sy efatra alina. Araka an’i Ezekiela, “mpanjaka Davida” no hanjaka amin’ny firenena, izay ovaina avy amin’ny lohasahan’ny taolana maina maty Laodikeana ho tonga tafika mahery, izay atsangana ho faneva amin’ny lalàn’ny Alahady izay ho avy tsy ho ela.
The southern kingdom of Judah, is where the capital city of Jerusalem was located, and the nation, king and capital represent the “head.” Surely if you believe, you shall be established. In the relationship of the northern and southern kingdoms, Judah was the “head,” it was where the capitol was, and it is the city which the Lord chose to place His name. The northern kingdom was the “body”. Because of Solomon’s apostasy the Lord raised up adversaries against Solomon. One of those adversaries was Jeroboam, who became the first king of the divided northern kingdom of Israel.
Ny fanjakan’i Joda any atsimo no nisy an’i Jerosalema renivohitra; ary ny firenena sy ny mpanjaka ary ny renivohitra dia maneho ny “loha.” “Raha mino tokoa ianareo, dia hiorina.” Ao amin’ny fifandraisan’ny fanjakana avaratra sy atsimo, Joda no “loha”; tao no nisy ny renivohitra, ary io no tanàna nofidin’ny Tompo hampitoerany ny anarany. Ny fanjakana avaratra kosa no “vatana”. Noho ny fivadiham-pinoan’i Solomona dia nanangana mpanohitra hanohitra an’i Solomona ny Tompo. Ny iray tamin’ireo mpanohitra ireo dia Jeroboama, izay tonga mpanjaka voalohan’ilay fanjakana avaratra voazarazara, dia ny Isiraely.
And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
Ary Jeroboama, zanak’i Nebata, Efratiana avy any Zereda, mpanompon’i Solomona, izay Zeroa, vehivavy mpitondratena, no nanandratra ny tànany hanohitra ny mpanjaka. Ary izao no antony nanandratany ny tànany hanohitra ny mpanjaka: Solomona no nanorina an’i Milo sady nanamboatra ny banga tamin’ny mandan’ny tanànan’i Davida rainy. Ary Jeroboama dia lehilahy mahery fo; ary nony hitan’i Solomona fa mazoto ilay tovolahy, dia notendreny ho mpifehy ny raharaha rehetra momba ny taranak’i Josefa izy. Ary tamin’izany andro izany, raha nivoaka avy tany Jerosalema Jeroboama, dia hitan’i Ahia, mpaminany Silonita, teny an-dalana izy; ary i Ahia dia nitafy akanjo vaovao; ary izy roa lahy dia irery tany an-tsaha. Dia noraisin’i Ahia ilay akanjo vaovao teny aminy ka norovitiny ho tapa-roa ambin’ny folo; ary hoy izy tamin’i Jeroboama: Raiso ho anao ny tapa-folo; fa izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Indro, hotsoahiko hiala amin’ny tànan’i Solomona ny fanjakana ka homeko anao ny foko folo; (fa ny foko iray dia mbola ho azy ihany noho ny amin’i Davida mpanompoko sy noho ny amin’i Jerosalema, tanàna izay nofidiko avy tamin’ny fokon’Isiraely rehetra:)
Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:26–36.
Satria nilaozany Aho ka niankohofany Astarta, andriamanibavin’ny Sidoniana, sy Kemosa, andriamanitry ny Moabita, ary Milkoma, andriamanitry ny taranak’i Amona, ka tsy nandeha tamin’ny lalako izy mba hanao izay mahitsy eo imasoko sy hitandrina ny didiko ary ny fitsipiko, tahaka an’i Davida rainy. Nefa tsy hesoriko eny an-tanany ny fanjakana rehetra; fa hataoko mpanapaka izy amin’ny andro rehetra hiainany noho ny amin’i Davida mpanompoko, izay nofidiko, satria nitandrina ny didiko sy ny lalàko izy. Fa hesoriko eny an-tanan’ny zanany ny fanjakana ka homeko anao, dia ny foko folo. Ary ny zanany homena foko iray, mba hananan’i Davida mpanompoko jiro mandrakariva eo anatrehako ao Jerosalema, ilay tanàna izay nofidiko ho Ahy hametrahako ny anarako ao. 1 Mpanjaka 11:26–36.
The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.
Ny firenena izay noforonina rehefa nampitambatran’i Ezekiela ny tapa-kazo roa dia natao hanana an’i “Davida” ho mpanjaka, ary Davida no nanjaka avy tao Jerosalema, izay renivohitra nofidin’Andriamanitra hametrahany ny Anarany. Ny foko folo tany avaratra dia tandindon’ny tena, ary Jerosalema kosa dia tandindon’ny loha. Noho ny fahotan’i Manase dia nentina ho babo tany Babylona i Joda tamin’ny taona 677 talohan’i Kristy, ka tamin’izany no nanomboka ny fanaparitahana nandritra ny “impito” tamin’ny fanamelohana ny fanjakana atsimo. Tamin’izany fotoana izany dia nolavin’ny Tompo i Jerosalema.
Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.
Kanefa tsy niala tamin’ny firehetan’ny fahatezerany lehibe Jehovah, izay nirehetan’ny fahatezerany tamin’i Joda, noho ny fihantsiana rehetra izay nampihaikan’i Manase Azy. Ary hoy Jehovah: Hesoriko tsy ho eo imasoko koa Joda, tahaka ny nanesorako ny Isiraely, ary hariko ity tanàna Jerosalema ity izay nofidiko sy ny trano izay nilazako hoe: Ho ao ny anarako. 2 Mpanjaka 23:26, 27.
It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.
Tao amin’ilay “trano” tao Jerosalema no nifidianany hametrahana ny anarany, ary nariana ny tanàna sy ny trano; nefa nomen’i Zakaria ny fampanantenana fa ny Tompo dia mbola hifidy an’i Jerosalema indray.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.
Dia sumagot ang anghel ng Panginoon at nagsabi, O Panginoon ng mga hukbo, hanggang kailan hindi ka mahahabag sa Jerusalem at sa mga bayan ng Juda, na laban sa kanila ay nagkaroon ka ng pagkapoot nitong pitumpung taon? At sinagot ng Panginoon ang anghel na nakikipag-usap sa akin ng mabubuting salita at mga salitang umaaliw. Kaya’t sinabi sa akin ng anghel na nakikipag-usap sa akin, Humiyaw ka, na sinasabi, Ganito ang sabi ng Panginoon ng mga hukbo: Ako’y naninibugho para sa Jerusalem at para sa Sion ng dakilang paninibugho. At ako’y totoong totoong nagagalit sa mga bansang panatag: sapagkat ako’y nagalit lamang nang kaunti, at kanilang pinalubha ang pagdadalamhati. Kaya ganito ang sabi ng Panginoon: Ako’y nagbalik sa Jerusalem na may mga kaawaan; ang aking bahay ay itatayo roon, sabi ng Panginoon ng mga hukbo, at isang panukat na panali ay iuugnay sa ibabaw ng Jerusalem.
Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
Miantsoa mafy hatrany ka lazao hoe: Izao no lazain’i Jehovah, Tompon’ny maro: Ny tanànako dia mbola hihahaka indray noho ny fanambinana; ary Jehovah mbola hampionona an’i Ziona indray sady mbola hifidy an’i Jerosalema indray. Dia natopiko ny masoko ka nahita aho, ary indro, tandroka efatra. Ary hoy izaho tamin’ilay anjely izay niresaka tamiko: Inona moa ireto? Dia namaly ahy izy ka nanao hoe: Ireo no tandroka izay nampihahaka an’i Joda sy Israely ary Jerosalema. Ary Jehovah nampiseho ahy mpandrafitra efatra. Dia hoy izaho: Inona no nahatongavan’ireto hanao? Ary hoy izy, nanao hoe: Ireo no tandroka izay nampihahaka an’i Joda, ka tsy nisy olona nahasandratra ny lohany; fa ireo kosa dia tonga hampangovitra azy, handroaka ny tandroky ny jentilisa, izay nanandratra ny tandrony hanohitra ny tanin’i Joda mba hampihahaka azy.
I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. And, behold, the angel that talked with me went forth, and another angel went out to meet him, And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
Ary nanandratra ny masoko indray aho ka nijery, ary, indro, nisy lehilahy nitana famolaina teny an-tànany. Dia hoy izaho: Ho aiza no alehanao? Ary hoy izy tamiko: Handrefy an’i Jerosalema, hahitana izay sakany sy izay halavany. Ary, indro, nivoaka ilay anjely izay niresaka tamiko, ary nisy anjely hafa nivoaka hitsena azy, ka nanao taminy hoe: Mihazakazaha, mitenena amin’io zatovo io hoe: Jerosalema dia honenana tahaka ny vohitra tsy misy manda noho ny hamaroan’ny olona sy ny biby fiompy ao anatiny; fa Izaho, hoy Jehovah, no ho manda afo manodidina azy ary ho voninahitra eo afovoany. Indrisy! indrisy! mivoaha, ary mandosira hiala amin’ny tany avaratra, hoy Jehovah; fa efa nahahaka anareo toy ny rivotra efatra avy any an-danitra Aho, hoy Jehovah. Vonjeo ny tenanao, ry Ziona, izay mitoetra miaraka amin’ny zanakavavin’i Babylona. Fa izao no lazain’i Jehovah, Tompon’ny maro: Rehefa afaka ny voninahitra dia nirahiny ho any amin’ireo firenena izay nandroba anareo aho; fa izay mikasika anareo dia mikasika ny anakandriamasoko.
For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 1:12–2:13.
Fa, indro, hahozongozoniko ny tanako hanohitra azy Aho, ka ho babo ho an’ireo mpanompony izy; ary ho fantatrareo fa Jehovah, Tompon’ny maro, no naniraka Ahy. Mihirà ka mifalia, ry zanakavavin’i Ziona; fa, indro, avy Aho, ary honina eo afovoanao, hoy Jehovah. Ary firenena maro no hikambana amin’i Jehovah amin’izany andro izany ka ho oloko; ary honina eo afovoanao Aho, ka ho fantatrao fa Jehovah, Tompon’ny maro, no naniraka Ahy ho atỳ aminao. Ary Jehovah handova an’i Joda ho anjarany any amin’ny tany masina, ary hifidy an’i Jerosalema indray. Mangina eo anatrehan’i Jehovah, ianareo nofo rehetra; fa efa nifoha avy ao amin’ny fonenany masina Izy. Zakaria 1:12–2:13.
The promises of the Lord once again choosing Jerusalem were fulfilled when ancient Israel rebuilt Jerusalem after their captivity in Babylon, but the prophets speak more about the last days than the days in which they lived. The Lord was “raised up out of his holy temple,” on October 22, 1844, when He arose and moved from the Holy Place to the Most Holy Place, at which time “all flesh” was to “be silent” before the Lord,” for the antitypical Day of Atonement had arrived, in agreement with Habakkuk TWO-TWENTY.
Ny teny fikasan’ny Tompo fa hifidy an’i Jerosalema indray dia tanteraka rehefa nanorina indray an’i Jerosalema ny Isiraely fahiny taorian’ny fahababoany tany Babylona; kanefa ny mpaminany dia miresaka bebe kokoa ny amin’ny andro farany noho ny andro niainany. “Nitsangana avy ao amin’ny tempoliny masina” ny Tompo tamin’ny 22 Oktobra 1844, rehefa nitsangana Izy ka nifindra avy tao amin’ny Efitra Masina ho ao amin’ny Efitra Masina Indrindra, ka tamin’izany fotoana izany dia tokony “hangina” eo anatrehan’ny Tompo “ny nofo rehetra,” satria efa tonga ny Andro Fampihavanana tandindona, mifanaraka amin’ny Habakoka 2:20.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Fa Jehovah dia ao amin’ny tempoliny masina; aoka hangina eo anatrehany ny tany rehetra. Habakoka 2:20.
At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.
Tamin’izany andro izany, i Jaona tao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy dia nasaina handrefy ny tempoly, izay hitan’i Zakaria fony izy “nanandratra” ny “masoko indray ka nijery, ary indro, nisy lehilahy anankiray nitana famolaina teny an-tanany”. Dia hoy Zakaria: “Ho aiza moa hianao?” Ary hoy i Jaona tamin’i Zakaria: “Handrefy an’i Jerosalema, hahita izay sakany sy izay halavany.” Ny tantaran’ny fanorenana indray an’i Jerosalema taorian’ny fahababoana fito-polo taona, sy ny tantara izay nanomboka tamin’ny 1798 nefa nifarana tamin’ny fikomiana raha tonga ny anjely fahatelo tamin’ny 1844, dia samy manondro ny asa izay nanomboka tamin’ny 11 Septambra 2001.
The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.
Ny fanjakana atsimo, ny tanànan’i Jerosalema, ary i Davida mpanjaka dia samy ilay “loha” izay tokony hanehoana ny toetran’Andriamanitra. Ny fanjakana avaratra kosa dia maneho ny “vatana”; ary rehefa nanapa-kevitra ny Tompo fa indray “hamindra fo amin’i Jerosalema” sy “hampionona azy” ary indray “hifidy azy”, dia manondro ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina Izy, izay ahitana ny fampiraisana ireo taolana maina matin’i Laodikia, ary aorian’izany ny famelomana indray ireo taolana ireo ho tonga tafika lehibe sy mahery.
That work is represented in Ezekiel chapter thirty-seven, and it is represented by the northern and southern kingdoms, which provide a simile of the work of fulfilling the covenant promise to write His law upon the hearts and minds of the one hundred and forty-four thousand. Of the two sticks, one and one only is identified as the head, and if you believe, if your eyes can perceive and your ears can understand, this identifies the other stick as the body.
Izany asa izany dia aseho ao amin’ny Ezekiela toko faha-37, ary asehon’ny fanjakana avaratra sy atsimo izany, izay manome fanoharana ny amin’ny asan’ny fanatanterahana ilay fampanantenan’ny fanekena, dia ny hanoratany ny lalàny ao am-po sy ao an-tsain’ny iray hetsy sy efatra arivo amby efatra alina. Amin’ireo tapa-kazo roa ireo, ny iray ihany no voatondro ho lohany; ary raha mino ianareo, raha mahita ny masonareo ary raha mahafantatra ny sofinareo, dia mampahafantatra ity fa ny tapa-kazo iray kosa no tena vatana.
We will continue this study in the next article.
Hohizorantsika ato amin’ny lahatsoratra manaraka izao fandinihana izao.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
Teo ambonin’ilay fanorenana izay i Kristy tenany no nametraka, dia nanorina ny fiangonan’Andriamanitra ny apostoly. Ao amin’ny Soratra Masina dia matetika ampiasaina ny sarin’ny fananganana tempoly mba hanehoana ny fanorenana ny fiangonana. Zakaria dia manondro an’i Kristy ho Ilay Solofony izay hanorina ny tempolin’i Jehovah. Lazainy fa ny Jentilisa dia hanampy amin’izany asa izany: “Ary izay any lavitra dia ho avy ka hanorina ao amin’ny tempolin’i Jehovah;” ary ambaran’i Isaia hoe: “Ary ny zanaky ny vahiny hanorina ny mandanao.” Zakaria 6:12, 15; Isaia 60:10.
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Mikasika ny fanorenana ity tempoly ity, dia hoy Petera: “Koa manatòna Azy ianareo, dia Ilay vato velona, izay nolavin’ny olona tokoa, nefa nofidin’Andriamanitra sady sarobidy; ary ianareo kosa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, hanolotra fanatitra ara-panahy izay ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy.” 1 Petera 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Tao amin’ny fitrandrahana vato avy amin’ny tontolo Jiosy sy Jentilisa no niasan’ny apostoly, ka namoaka vato hapetraka eo ambonin’ny fanorenana. Tao amin’ny taratasiny ho an’ny mpino tany Efesosy, dia hoy Paoly: ‘Koa amin’izany dia tsy vahiny sy olona monina eo am-pita intsony ianareo, fa mpiara-mponina amin’ny olona masina sy anisan’ny ankohonan’Andriamanitra; ary naorina eo ambonin’ny fanorenan’ny apostoly sy ny mpaminany, ary Kristy Jesosy no vato fehizoro indrindra; ao aminy no irafetan’ny rafitra rehetra tsara ka mitombo ho tempoly masina ao amin’ny Tompo; ary ao aminy no iarahantsaranareo aorina koa ho fonenan’Andriamanitra amin’ny alalan’ny Fanahy.’ Efesiana 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Corinthians 3:10–13.
“Ary nanoratra tamin’ny Korintiana izy hoe: ‘Araka ny fahasoavan’Andriamanitra izay nomena ahy, tahaka ny mpandrafitra hendry, dia efa nametraka ny fanorenana aho, ary ny hafa kosa manangana eo amboniny. Fa aoka samy hitandrina izay fomba ananganany eo amboniny ny olona rehetra. Fa tsy misy mahay mametraka fanorenana hafa afa-tsy izay efa voapetraka, dia Jesosy Kristy. Ary raha misy manangana eo ambonin’ity fanorenana ity amin’ny volamena, volafotsy, vato sarobidy, hazo, bozaka, mololo, dia haseho miharihary ny asan’ny olona rehetra; fa ny andro no hampiharihary izany, satria haseho amin’ny afo izany; ary ny afo no hizaha toetra ny asan’ny olona rehetra, na inona na inona karazany.’ 1 Korintiana 3:10–13.”
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.
“Ny apostoly dia nanorina teo ambonin’ny fanorenana mafy orina, dia Ilay Vatolampy mandrakizay. Ho amin’izany fanorenana izany no nitondrany ireo vato izay nokapainy avy tamin’izao tontolo izao. Tsy tsy nisy sakantsakana no niasan’ireo mpanorina. Natao ho sarotra indrindra ny asany noho ny fanoheran’ireo fahavalon’i Kristy. Tsy maintsy niady tamin’ny firehan-kevitra tery, ny fitsarana mialoha, ary ny fankahalàn’ireo izay nanorina teo ambonin’ny fanorenana sandoka izy ireo. Maro tamin’ireo niasa tahaka ny mpanorina ny fiangonana no azo nampitahaina tamin’ireo mpanorina ny manda tamin’ny andron’i Nehemia, izay voasoratra hoe: ‘Ary izay nanorina teo amin’ny manda sy izay nitondra entana mbamin’izay nampitondra izany, dia samy niasa tamin’ny tanana anankiray avy ny asany, ary tamin’ny tanana anankiray kosa nitana fiadiana.’ Nehemia 4:17.” Asan’ny Apostoly, 595–597.