We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Isika dia mandinika ny tsipika ao amin’ny Ezekiela toko faha‑sivy amby telo-polo, izay mamantatra voalohany ny fanenoan’ny trompetra fahafito sy ny hafatra ho an’i Laodikia, izay miteraka ny tafiky ny iray hetsy sy efatra alina sy efatra arivo. Avy eo Ezekiela dia mamerina izany tsipika izany sady manitatra azy amin’ny fampidirana ny fampiraisana ireo tehina roa an’ny fanjakana avaratra sy atsimon’ny Isiraely, ho fanoharana ny amin’ny fizotry ny fampiraisana ny maha-Andriamanitra sy ny maha-olombelona mandritra ny fotoanan’ny fanenoan’ny Trompetra fahafito. Rehefa tafaray ho firenena iray ireo firenena roa ireo, dia ambaran’i Ezekiela fa manana mpanjaka manapaka azy izy ireo, ary avy eo dia resahiny ny fanekena mandrakizay, dia ilay fanekena tanterahina amin’ilay iray hetsy sy efatra alina sy efatra arivo, sady asongadiny fa ireo vahoakan’ny fanekena amin’ny andro farany ireo dia hanana ny fitoeran’Andriamanitra eo afovoany mandrakizay.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Nampiana tamin’io tsipika io izahay ny asan’i Jaona nandrefy ny tempoly tamin’ny 1844, ka izany no tandindon’ny fandrefesana farany izay nanomboka tamin’ny 11 Septambra 2001. Izany fandrefesana izany dia resahin’i Zakaria koa, izay mampiditra fa ny fandrefesana dia mitranga rehefa mifidy an’i Jerosalema indray Andriamanitra ho tanàna hametrahany ny Anarany. Manao fanoharana izahay eo amin’ireo singa mandrafitra ny tempoly sy ireo tsorakazo roa an’ny fanjakana avaratra sy atsimon’ny Isiraely. Ny asan’i Kristy amin’ny fampiraisana ny maha-Andriamanitra Azy amin’ny maha-olombelona an’ireo iray hetsy sy efatra alina sy efatra arivo dia aseho ao amin’ireo faminaniana roa momba ny roa arivo sy diman-jato amby roapolo taona nisian’ny fanaparitahana nentina tamin’ny fanjakana avaratra sy atsimo, miaraka amin’ny faminaniana momba ny roa arivo sy telon-jato taona.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Mba hamantarana izay asehon’ireo tapa-kazo ao amin’i Ezekiela eo amin’ny asan’ny filazantsara dia ilaina ny fahatakarana fototra ny filazantsara. Nandray ny nofontsika lavo Kristy taorian’ny efa-jato amby arivo taona nisian’ny fahalemena nolovaina, izay nampitaina taminy tamin’ny alalan’i Maria. Amin’ny maha-Ohatra antsika Azy, dia nasehony fa amin’ny fampiasana ny sitrapontsika, ka atolotra ho eo ambanin’ny sitrapon’ny Rainy, dia mahazo mandresy isika tahaka ny nandreseny, amin’ny fampiasantsika ny sitrapontsika ho fehezin’ny sitrapony. Ny sitrapontsika dia ampiasaina, na amin’ny tsara na amin’ny ratsy, ao amin’ny atidohantsika, izay fiarovana mafy amin’ny fanahy.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Mpianatra izay maniry hampiditra ny asan’ny enim-bolana roa ho ao anatin’ny enim-bolana iray, dia tsy tokony havela hanaraka ny heviny manokana amin’izany raharaha izany. Ho an’ny maro, ny fikasana hanao asa avo roa heny dia midika fampitondrana tafahoatra ny saina sy fanaovana tsinontsinona ny fampiasana ara-batana sahaza. Tsy mitombina ny hiheverana fa mahay mandray sy mandevona sakafo ara-tsaina be loatra ny saina; ary fahotana lehibe tahaka ny famahanana tafahoatra ny saina ny fanavesarana ny taova fandevonan-kanina ka tsy anomezana fitsaharana ny vavony. Ny atidoha no manda fiarovan’ny olona manontolo, ary ny fahazarana ratsy amin’ny fihinanana, fitafiana, na fatoriana dia misy fiantraikany amin’ny atidoha ka manakana ny fahazoana izay irin’ny mpianatra,—dia fanazarana ara-tsaina tsara izany. Izay faritra rehetra amin’ny tena izay tsy tsaboina amim-piheverana dia hampita ny ratrany ho any amin’ny atidoha. Tokony haseho faharetana sy fikirizana be amin’ny fampianarana ny tanora ny amin’ny fomba hitandrovany ny fahasalamany. Tokony hahazo fahalalana mazava tsara amin’izany izy ireo, mba hahatanjaka sy hofanina araka ny tokony ho izy ny hozatra sy ny taova rehetra, ka na amin’ny fihetsika an-tsitrapo na amin’ny fihetsika tsy an-tsitrapo, dia ny fahasalamana tsara indrindra no ho vokany, ary hohatanjahana ny atidoha mba hahazaka ny vesatry ny fianarana.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Ny asan’ny fanekena mandrakizay dia ny hanoratra ny lalàn’Andriamanitra eo amin’ny fontsika sy ny saintsika; ary samy ao amin’ilay “fiarovan’ny fanahintsika” no misy ny fontsika sy ny saintsika, dia ny atidohantsika izany.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Ny sain’ny lehilahy na ny vehivavy dia tsy midina vetivety avy amin’ny fahadiovana sy ny fahamasinana ho amin’ny fahalòvana, ny fahalotoana ary ny heloka bevava. Mitaky fotoana ny manova ny maha-olombelona ho amin’ny maha-masina, na ny mampietry ireo izay noforonina araka ny endrik’Andriamanitra ho amin’ny toetra bibidia na satanika. Amin’ny fijerena no anovàna antsika. Na dia noforonina araka ny endrik’Ilay Mpanao azy aza ny olona, dia azony atao ny mampianatra ny sainy amin’ny fomba izay hahatonga ny ota, izay nankahalainy fahiny, ho mahafinaritra aminy. Rehefa mitsahatra tsy miambina sy mivavaka izy, dia mitsahatra tsy miaro ny manda, dia ny fo izany, ka miditra amin’ny ota sy ny heloka bevava. Mihasimba ny saina, ary tsy azo asandratra hiala amin’ny fahalotoana izany raha mbola ampianarina hampanompo ny hery ara-pitondrantena sy ara-tsaina ary hampanaiky azy ireo ho eo ambanin’ny filàna ambany kokoa. Tsy maintsy tohizana mandrakariva ny ady atao amin’ny saina araka ny nofo; ary tsy maintsy omena antsika ny fanampian’ny hery manadio avy amin’ny fahasoavan’Andriamanitra, izay hisarika ny saina hiakatra ambony ary hampazatra azy hisaintsaina ny zavatra madio sy masina.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
Ny “saina,” ny “fo,” ny “atidoha” no “fiarovan-tenan’ny fanahy.” Ny fiarovan-tena dia manda mafy izay tsy maintsy arovana mba tsy hidiran’ny ota.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
“Tamin’ny vavaka nataony tamin’ny Ray, Kristy dia nanome lesona ho an’izao tontolo izao, izay tokony ho voasokitra ao amin’ny saina sy ny fanahy. ‘Ary izao no fiainana mandrakizay,’ hoy Izy, ‘dia ny mahafantatra Anao, Ilay hany Andriamanitra marina, sy Jesosy Kristy, Izay nirahinao.’ Jaona 17:3. Izany no fanabeazana marina. Mampita hery izany. Ny fahalalana an’Andriamanitra sy an’i Jesosy Kristy, Izay nirahiny, araka ny fanandramana iainana, dia manova ny olona ho amin’ny endrik’Andriamanitra. Manome ny olona fifehezana ny tenany izany, ka mampanaiky ny fironana sy ny filan’ny toetra ambany rehetra ho eo ambany fifehezan’ny herim-pisainana ambony kokoa. Manao izay manana izany ho zanak’Andriamanitra sy mpandova ny lanitra izany. Mampiditra azy ho amin’ny firaisana amin’ny sain’Ilay Tsy Manam-petra izany, ary manokatra ho azy ny rakitra sarobidy ao amin’izao rehetra izao.” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
Ny “fahefana ambony” dia tokony hampiasaina hifehezana sy hampanompo ny “tosika sy filan’ny toetra ambany.” Ao amin’ny saina no misy ny fahefana ambony, ary ny “firaisana amin’ny sain’ilay Tsy Manam-petra” no “manova ny olona ho amin’ny endrik’Andriamanitra.” Amin’ny andro fametahana tombo-kase ny iray hetsy sy efatra amby efatra alina dia miforona ao amin’ny antokon’olona iray ny sarin’ny bibidia, ary ao amin’ny antokon’olona iray kosa ny sarin’i Kristy. Ny mampahatanteraka izany fiovana izany dia ny fifandraisan’ny saina. Ireo izay manana saina araka ny nofo, na sain’ny nofo, araka ny amaritan’i Paoly azy, dia mamorona ny sarin’ny nofo—dia ny bibidia. Ireo kosa izay efa nahazo ny sain’i Kristy dia mamorona ny sarin’i Kristy. Ny teny fikasan’ny fanekena dia izao: afaka mahazo ny sain’i Kristy isika amin’ny fiovam-po, na dia teraka tamin’ny saina araka ny nofo avokoa aza isika rehetra.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Aoka ho ao anatinareo izao saina izao, izay tao amin’i Kristy Jesosy koa: Izay, na dia tao amin’ny endrik’Andriamanitra aza, dia tsy nihevitra ny fitoviana amin’Andriamanitra ho zavatra alaina an-keriny; fa nahafoy ny voninahiny Izy ka naka ny endriky ny mpanompo, ary natao hitovy amin’ny olona; ary rehefa hita tamin’ny toetra maha-olona Azy Izy, dia nanetry tena ka nanaiky hatramin’ny fahafatesana, dia ny fahafatesana tamin’ny hazo fijaliana aza. Filipiana 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Tokony hanana ny sain’i Kristy ao anatintsika isika, tahaka izay tao amin’i Kristy koa, fa nohariana araka ny endriny isika. Kanefa tsy manana izany saina izany isika; manana saina araka ny nofo isika, voavidin’ny ota.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Koa amin’izany dia tsy misy fanamelohana intsony ho an’izay ao amin’i Kristy Jesosy, dia izay tsy mandeha araka ny nofo, fa araka ny Fanahy. Fa ny lalàn’ny Fanahin’aina ao amin’i Kristy Jesosy no nanafaka ahy tamin’ny lalàn’ny ota sy ny fahafatesana. Fa izay tsy hain’ny lalàna natao, satria nalemy noho ny nofo izy, dia nataon’Andriamanitra tamin’ny nanirahany ny Zanany ihany tamin’ny endriky ny nofon’ota sy ny amin’ny ota, ka nanamelohany ny ota tao amin’ny nofo; mba ho tanteraka ao amintsika izay fahamarinan’ny lalàna, dia isika izay tsy mandeha araka ny nofo, fa araka ny Fanahy. Fa izay araka ny nofo dia misaina ny amin’ny nofon-javatra; fa izay araka ny Fanahy kosa dia ny amin’ny Fanahy. Fa ny fisainan’ny nofo dia fahafatesana; fa ny fisainan’ny Fanahy dia fiainana sy fiadanana. Satria ny fisainan’ny nofo dia fandrafiana an’Andriamanitra; fa tsy manaiky ny lalàn’Andriamanitra izy, sady tsy hainy akory izany. Koa izay ao amin’ny nofo dia tsy mahay mampifaly an’Andriamanitra. Fa ianareo tsy ao amin’ny nofo, fa ao amin’ny Fanahy, raha mitoetra ao anatinareo tokoa ny Fanahin’Andriamanitra. Ary raha misy olona tsy manana ny Fanahin’i Kristy, dia tsy Azy izy. Ary raha Kristy no ao anatinareo, dia maty ny tena noho ny ota; fa ny Fanahy kosa dia fiainana noho ny fahamarinana. Romana 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Ny ho amin’ny Fanahy dia fiainana, ary ny ho amin’ny nofo dia fahafatesana. Ny nofo no toetra ambany, izy no loharanon’ny fihetseham-pontsika. Ny toetra ambany araka ny nofo dia tsy maintsy fehezin’ny toetra ambony, ary tanteraka izany amin’ny fampiasana ny sitrapontsika amin’ny fanekena ny Fanahy Masina. Ny sain-tsaintsika ambony araka ny nofo dia azo ovaina eto sy ankehitriny, fa ny toetrantsika ambany kosa dia tsy maintsy miandry ny Fiavian’i Kristy Fanindroany vao hovana.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Ezekiela tapa-kazo roa dia manondro tapa-kazo iray izay aseho ho ny kianja, ary izany tapa-kazo izany dia tonga tamin’ny famaranany tamin’ny taona 1798. Nozaraina tamin’ny fomba lavorary izy io tamin’ny alalan’ny arivo amby roanjato sy enim-polo taona nanitsakitsahan’ny fanompoan-tsampy ny tafika, sy arivo amby roanjato sy enim-polo taona nanitsakitsahan’ny fivavahana papaly ny tafika. Izany tapa-kazo izany dia tsy naneho ny fanitsakitsahana ny fitoeran’Andriamanitra masina, satria ny fitoerany masina dia tao amin’ny fanjakana atsimo. Ny tafika izay nohitsakitsahin’ny fanompoan-tsampy sy ny fivavahana papaly dia tempolin’olombelona, nefa raha amin’ny fifandraisany amin’ny fanjakana atsimo dia ny tena izany, ary ny fanjakana atsimo no toerana nofidin’Andriamanitra hametrahany ny loha. Ny fanjakana avaratra no tena, ny fanjakana atsimo no loha.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Ny fizarana roa, naharitra arivo sy roanjato sy enim-polo taona avy, tao amin’ny fanjakana avaratra, dia naneho ireo fironana roa samy hafa ho amin’ny ota ao amin’ny tempolin’ny tena, araka izay asehon’ny fironana nolovaina sy ny fironana novolena. Ny fanompoan-tsampy dia tandindon’ireo fironana nolovaina ho amin’ny ota ao amin’ny tempolin’ny tena; ary ny fandraisan’ny fahefana papaly ny fivavahan’ny fanompoan-tsampy kosa dia maneho ireo fironana novolena ho amin’ny ota. Na tamin’ity tranga iray na tamin’itsy iray, ny tempolin’ny tena dia tsy afaka novàna endrika raha tsy tamin’ny Fiaviana Fanindroany; koa ny tehina momba ny fanjakana avaratra dia nahatratra hatramin’ny 1798 ihany, ary rehefa nasaina nandrefy ny tempoly i Jaona, dia tokony havela tsy ho tafiditra io tehina io.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Ny teny hoe “fiovam-po” dia midika fanovana na fifindrana avy amin’ny toetra na toe-piainana iray ho amin’ny hafa. Rehefa nanota i Adama sy Eva, dia “niova” niala tamin’ny toetrany tany am-boalohany izy ireo, satria noforonina lavorary araka ny endrik’Andriamanitra, ka ny hery ambony no nifehy ny hery ambany. Rehefa nanota izy ireo, dia “niova” ho amin’ny toetra iray izay nanjakan’ny hery ambany ambonin’ny hery ambony. Nampitainy tamin’ny taranany rehetra izany toe-javatra izany.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Sa ugnayang makahula ng dalawang tungkod ni Ezekiel, pinili ng Panginoon ang Jerusalem upang maging ulo, ang kabisera na doo’y naninirahan ang hari. Ito ang dapat maging lalong mataas na kapangyarihan. Sa talinghaga ng dalawang tungkod, ang kaharian sa timog ang mababang kapangyarihan kaugnay ng nakatataas na kaharian sa hilaga. Ang pagbabagong-loob na kinakatawanan nang dapat pag-isahin ang dalawang tungkod ay nangangailangan na ang kaharian sa timog ay maibalik sa kaniyang kalagayan bilang ulo. Ito ay dapat mahikayat sa kaharian sa hilaga, sapagkat noo’y nakalakip ito sa tunay na hari ng hilaga, at kaugnay ng luklukan ng tunay na kaharian sa hilaga.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Noho izany antony izany no nahatonga ny fanjakana avaratra hahatratra hatramin’ny 1798 ihany, ary nasaina namela ny kianja i Jaona, izay nahatratra hatramin’ny 1798 ihany. Ny fanjakana atsimo kosa dia hampiraisina amin’ilay tehina amin’ny roa arivo sy telon-jato taona amin’ny fahatongavan’ny anjely fahatelo, fa ny fanjakana avaratra dia hifarana rehefa tanteraka tao anatin’ny efitra roa amin’ny tempoly izay norefesin’i Jaona tamin’izany ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Ny fanjakana avaratra dia nifandray tamin’ny fanjakana atsimo tamin’ny alalan’ilay rohy enina amby efapolo, tamin’ny fahatongavan’ny anjely fahatelo, nefa tsy nifandray mivantana tamin’ny 1844 izany, tahaka ny nifandraisan’ny fanjakana atsimo.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Ny fanjakana atsimo dia nampifandraisina tamin’ilay tempoly enina amby efapolo taona, ary koa tamin’ny firaisan’ny maha-Andriamanitra sy ny maha-olona izay asehon’ny roanjato sy roapolo taona. Ny fanjakana avaratra tamin’ny 1798 no nanamarika ny fanorenana ny tempoly enina amby efapolo taona, nefa teo no nifaranany; fa satria izy, amin’ny maha-fanorenana azy, dia naneho ny nofo izay noraisin’i Kristy ho Azy, ary ny nofony dia novonoina hatramin’ny fanorenana izao tontolo izao. Ireo tempoly rehetra dia tandindona azo ifanakalozana, ary ny fanorenan’ny enina amby efapolo taona tamin’ny 1798 dia manondro ny nofony maha-olona, ary ny famaranana ireo enina amby efapolo taona tamin’ny 1844 dia manondro ny maha-Andriamanitra Azy.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
Ny antokon’olona izay nohitsakitsahina hatramin’ny taona 1798 dia tsy ny fitoeran’Andriamanitry ny fahamasinana, na dia naseho ho toy ny voahitsakitsaka aza ny fitoeran’Andriamanitry ny fahamasinana tamin’izany vanim-potoana izany; nefa izany fanitsakitsahana izany dia notanterahina tao amin’ny fanjakana atsimo, izay nifidianan’Andriamanitra an’i Jerosalema hametrahany ny fitoerany masina sy ny anarany. Ny antokon’olona izay efa nohitsakitsahina dia naneho ny jentilisa; naneho ny tena koa izany.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Rehefa nanota Adama sy Eva, dia nanomboka ny “impito” amin’ny fito arivo taona hanitsakitsahana ny taranak’olombelona noho ny ota. Tamin’izany fotoana izany, ny Zanak’ondry izay voavono hatramin’ny fanorenana izao tontolo izao dia nanome hoditr’ondry hanaronana ny fitanjahan’ny taranak’olombelona feno ota. Rehefa nifarana tamin’ny taona 1798 ny fanitsakitsahana ny taranak’olombelona, dia novonoina indray ny Zanak’ondry, izay fototra sy mpanorina ny fanehoana rehetra nohamasinina momba ny tempoly. Teo no nifaranan’ny fanjakana avaratra, mbamin’ny tempolin’olombelona izay naseho tao anatiny.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
Tamin’ny taona 1798 no namonoana ilay antikristy sandoka, rehefa avy nanome ny fijoroany vavolombelona satanika nandritra ny telo taona sy tapany ara-paminaniana izy, izay nanomboka tamin’ny nanomezana fahefana azy tamin’ny taona 538, sady nialohavan’ny telopolo taona fiomanana izay nanomboka tamin’ny taona 508. Izany dia sandoka satanika tandindon’ny telopolo taona fiomanan’i Kristy izay nanomboka tamin’ny nahaterahany, ka nifarana tamin’ny nanomezana hery Azy, fony Izy natao batisa, ary taorian’izany dia nanome ny fijoroany vavolombelona nandritra ny telo taona sy tapany ara-bakiteny Izy mandra-pahatongany teo amin’ny fotoana nanomboana Ilay Zanak’ondry voavono hatramin’ny fanorenan’izao tontolo izao. Tamin’izay no nahatanteraka ny teny fikasany fa rehefa rava ny tempoly dia hatsangany indray izany ao anatin’ny hateloana.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Izy no Ilay hanangana ny tempolin’ny tenany, satria ny herin’ny maha-Andriamanitra Azy no nahatanteraka ny fitsanganana amin’ny maty; fa ny maha-Andriamanitra Azy tsy maty tamin’ny fanomboana, fa ny maha-olona Azy no maty teo amin’ny hazo fijaliana, satria tsy hain’Andriamanitra ny maty.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Izaho no fitsanganana amin’ny maty sy fiainana’ (Jaona 11:25). Ilay efa nanao hoe: ‘Izaho manolotra ny aiko mba handraisako azy indray’ (Jaona 10:17), dia nivoaka avy tao am-pasana ho amin’ny fiainana izay tao amin’ny Tenany. Maty ny maha-olona; tsy maty ny maha-Andriamanitra. Tao amin’ny maha-Andriamanitra Azy no nananan’i Kristy ny hery handravana ny fatoran’ny fahafatesana. Ambara fa manana fiainana ao amin’ny Tenany Izy mba hamelona izay tiany.” Selected Messages, boky 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
Tamin’ny taona 1798, tonga tamin’ny fiafarany ny tempolin’olombelona, dia ny tafiky ny “fanjakana avaratra”, satria amin’ny maha-tandindon’ny toetra ambany azy, dia tsy azo ovaina izany raha tsy amin’ny fitsanganan’ny maty amin’ny Fiaviana Fanindroany. Nefa kosa dia nanondro ny fototry ny enina amby efapolo taona izany, izay nananganan’i Kristy ny tempoly izay azo ovaina, asehon’ny fanjakana atsimo, izay tandindon’ny hery ambony ao amin’ny saina, ka ovaina amin’izao fotoana anamarinana ny mpanota 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 efa napetrak’i Kristy tenany, no nanorenan’ny apostoly ny fiangonan’Andriamanitra. Ao amin’ny Soratra Masina dia matetika ampiasaina ny endriky ny fananganana tempoly mba hanehoana ny fanorenana ny fiangonana. Zakaria dia manondro an’i Kristy ho Ilay Rantsana izay hanorina ny tempolin’i Jehovah. Ary milaza ny amin’ny Jentilisa ho manampy amin’izany asa izany izy: “Ary izay any lavitra any dia ho avy ka hanorina eo amin’ny tempolin’i Jehovah;” ary Isaia kosa manambara 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, hoy Petera: “Manatòna Azy, dia Ilay vato velona, na dia nolavin’ny olona aza, nefa nofidin’Andriamanitra sady sarobidy, ary ianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy 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.
“Тана хийгээд харь үндэстний ертөнцийн чулууны уурхайд элч нар хөдөлмөрлөж, суурин дээр тавихаар чулуунуудыг гарган авч байв. Ефес дэх итгэгчдэд бичсэн захидалдаа Паул: ‘Иймд та нар цаашид харь хүн, гаднынхан биш, харин ариун хүмүүстэй хамт нэг иргэн бөгөөд Бурханы гэр бүлийнхэн мөн; элч нар ба эш үзүүлэгчдийн суурин дээр байгуулагдсан бөгөөд Есүс Христ Өөрөө булангийн тэргүүн чулуу нь мөн. Түүний дотор бүх барилга зөв нийлэн зохицуулагдаж, Эзэн доторх ариун сүм болон өсдөг. Та нар ч мөн Түүний дотор Сүнсээр дамжин Бурханы орших байр болохын тулд хамтдаа байгуулагдаж байна’ гэжээ.” Ефес 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 ho an’ny Korintiana dia nanoratra izy hoe: ‘Araka ny fahasoavan’Andriamanitra izay nomena ahy, tahaka ny mpanao mari-trano mahay, dia efa nametraka ny fanorenana aho, ary ny hafa kosa manorina eo amboniny. Nefa aoka samy hitandrina izay fanorenany eo amboniny ny olona rehetra. Fa tsy misy mahazo mametraka fanorenana hafa afa-tsy izay efa napetraka, dia Jesosy Kristy. Ary raha misy manorina eo ambonin’izao fanorenana izao volamena, volafotsy, vato soa, hazo, bozaka, mololo, dia haseho miharihary ny asan’ny olona rehetra; fa ny andro no hampahafantatra izany, satria haseho amin’ny afo izany; ary ny afo no hizaha toetra ny asan’ny olona rehetra, mba hahitana izay karazany avy izany.’ 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, 596.
“Ny apostoly dia nanorina teo ambonin’ny fanorenana mafy orina, dia Ilay Vatolampin’ny mandrakizay. Ho amin’izany fanorenana izany no nitondrany ireo vato izay nohadiany avy tamin’izao tontolo izao. Tsy tamin’ny tsy fisian’ny sakantsakana no nanaovan’ireo mpanorina ny asany. Nanjary sarotra indrindra ny asan’izy ireo noho ny fanoheran’ny fahavalon’i Kristy. Tsy maintsy niady tamin’ny firehan-kevitra tery, ny fitsarana an-tendrony, ary ny fankahalàn’ireo izay nanorina teo ambonin’ny fanorenana sandoka izy ireo. Maro tamin’ireo niasa ho mpanorina ny fiangonana no azo oharina amin’ireo mpanao ny manda tamin’ny andron’i Nehemia, izay voasoratra hoe: ‘Ary izay nanorina ny manda sy izay nitondra entana mbamin’izay nampitondra dia samy nanao ny asa tamin’ny tànany anankiray, ary nitana fiadiana tamin’ny tànany ilany.’ Nehemia 4:17.” Asan’ny Apostoly, 595, 596.
We will continue this study in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
Ny fahalavoan’ny olona dia nameno alahelo ny lanitra manontolo. Izao tontolo izao izay noharin’Andriamanitra dia voakapoky ny ozon’ny ota ka nonenan’ireo zavaboary voatendry ho amin’ny fahoriana sy ny fahafatesana. Tsy nisy hita ho làlana famonjena ho an’ireo izay nandika ny lalàna. Nitsahatra ny hiran’ny fiderana nataon’ny anjely. Teny amin’ny kianjan’ny lanitra manontolo dia nisy fisaonana noho ny faharavana nentin’ny ota.
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Ny Zanak’Andriamanitra, Ilay Mpitari-tafika be voninahitry ny lanitra, dia voakasiky ny fangorahana noho ny taranaka lavo. Nohovitrovitry ny famindrampo tsy manam-petra ny fony, raha niakatra teo anatrehany ny fahorian’izao tontolo very izao. Kanefa ny fitiavana masina dia efa namolavola drafitra iray hahafahana manavotra ny olombelona. Ny lalàn’Andriamanitra izay voadika dia nitaky ny ain’ny mpanota. Tao amin’izao rehetra izao dia iray ihany no afaka, amin’ny anaran’ny olona, manefa ny fitakiany. Satria masina tahaka an’Andriamanitra mihitsy ny lalàna masina, dia iray mitovy amin’Andriamanitra ihany no afaka manao fanavotana noho ny fandikana azy. Tsy nisy afa-tsy Kristy ihany no afaka nanavotra ny olona lavo tamin’ny ozon’ny lalàna sy nampody azy indray ho amin’ny firindrana amin’ny Lanitra. Hataon’i Kristy eo aminy ny heloka sy ny henatry ny ota—ota maharikoriko loatra eo anatrehan’Andriamanitra masina ka tsy maintsy hampisaraka ny Ray sy ny Zanany. Hidina hatrany amin’ny hantsana lalina indrindra amin’ny fahoriana Kristy mba hamonjy ny taranaka simba.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Teo anatrehan’ny Ray no nifonany ho an’ny mpanota, raha ny tafiky ny lanitra kosa niandry ny vokany tamin’ny fahamafin’ny fahalianana izay tsy hain’ny teny ambara. Ela no naharetan’izany fiombonana miafina izany—‘ny fisainan’ny fihavanana’ (Zakaria 6:13) ho an’ireo zanak’olombelona lavo. Ny drafitry ny famonjena dia efa voalamina talohan’ny namoronana ny tany; fa Kristy no ‘Zanak’ondry voavono hatramin’ny fanorenana izao tontolo izao’ (Apokalypsy 13:8); kanefa dia tolona tokoa, na dia ho an’ny Mpanjakan’izao rehetra izao aza, ny hanolotra ny Zanany mba ho faty ho an’ny taranaka meloka. Fa ‘Andriamanitra toy izao no nitiavany izao tontolo izao, nomeny ny Zanani-lahy Tokana, mba tsy ho very izay rehetra mino Azy, fa hanana fiainana mandrakizay.’ Jaona 3:16. Endrey, ny zava-miafin’ny fanavotana! ny fitiavan’Andriamanitra ho an’izao tontolo izao izay tsy tia Azy! Iza no mahafantatra ny halalin’izany fitiavana izany izay ‘mihoatra noho ny fahalalana’? Mandritra ny taona tsy manam-pahataperana, ny saina tsy mety maty, mitady hahatakatra ny zava-miafin’izany fitiavana tsy takatry ny saina izany, dia ho talanjona sy hiankohoka amim-piderana.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Andriamanitra dia tsy maintsy haseho ao amin’i Kristy, ‘mampihavana izao tontolo izao amin’ny Tenany.’ 2 Korintiana 5:19. Efa tonga tena voahelingelina noho ny ota ny olombelona, ka tsy hainy velively, amin’ny tenany ihany, ny hifanaraka amin’Ilay izay fahadiovana sy fahatsarana no toetrany. Nefa Kristy, rehefa avy nanavotra ny olombelona tamin’ny fanamelohan’ny lalàna, dia afaka mampita hery avy amin’Andriamanitra mba hiray amin’ny ezaka ataon’ny olombelona. Araka izany, amin’ny fibebahana mankany amin’Andriamanitra sy ny finoana an’i Kristy, dia afaka ho tonga indray ho ‘zanak’Andriamanitra’ ireo zanak’i Adama lavo. 1 Jaona 3:2.” Patriarka sy Mpaminany, 63, 64.