We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.
Miresaka ny amin’ilay “fotoana fito” ao amin’ny Levitikosy enina amby roapolo isika araka ny anehoana azy ao amin’ny bokin’i Daniela. Izany no anaovantsika izany, satria ny iray amin’ireo toetra ara-paminaniana an’ilay “fotoana fito” dia izao: maneho ny “vato mahasolafaka” izay nolavin’ny mpanao trano izy. Faritako ho toy ny fahamarinana iray izay azo jerena nefa tsy hita ilay vato mahasolafaka aseho ao amin’ny Soratra Masina. Ho an’izay mahita azy dia saro-bidy izy; fa ho an’izay tsy mahita azy kosa, tsy izay ihafahany solafaka ihany izy, fa ilay vato izay manoto azy ho vovoka koa.
When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.
Rehefa nanolotra ilay vato nolavin’ny mpanao trano Kristy, dia nambarany fa ny vatofehizoro no ho tonga “loha” amin’ny zoro. Ny hafatry ny vato nolavina ao amin’ny Soratra Masina dia mifandray mandrakariva amin’Andriamanitra mandalo ny vahoakan’ny fanekena taloha, sady amin’izay koa Andriamanitra miditra amin’ny fanekena amin’ny vahoaka izay tsy mba vahoakan’Andriamanitra teo aloha.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.
Hoy Jesosy taminy hoe: Moa tsy mbola novakinareo va ny Soratra Masina manao hoe: “Ny vato izay nolavin’ny mpanao trano, dia izany no tonga fehizoro; avy tamin’ny Tompo izao, ka mahagaga eo imasontsika”? Koa izany no ilazako aminareo: Hesorina aminareo ny fanjakan’Andriamanitra ka homena firenena iray izay hamoa ny voany. Ary izay rehetra ho tafintohina amin’izao vato izao dia ho torotoro; fa izay hianjeran’izy io kosa dia ho potipotehiny ho vovoka. Matio 21:42–44.
The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.
Ny faminaniana voalohany momba ny “fotoana” izay nitarihan’ireo anjely masina an’i William Miller ho hita, dia ny “fotoana fito” ao amin’ny Levitikosy enina amby roapolo. Nanomboka ny fizotran’ny fandravana ireo fahamarinana fototra izay naorin’ny Tompo tamin’ny alalan’ny asa fanompoan’i Miller ny Advantisma Laodiseana, tamin’ny fandavany ilay voalohany indrindra tamin’ireo zavatra hitan’i Miller. Mazava ho azy fa izay fanoharana ara-paminaniana rehetra momba ny fanorenana masina dia fanoharana an’i Kristy, Izay “Vato”; koa ny fandavana ny “fotoana fito” tamin’ny 1863 dia tsy manondro fotsiny ny fiandohan’ny fizotran’ny fandavana ireo fahamarinana fototra, fa maneho koa ny fandavana an’i Kristy. Tahaka ny fanambaran’i Kristy momba ilay vato nolavina, i Petera koa dia manondro fa iray amin’ireo faminaniana mifandray amin’ilay vato fanorenana ny hoe ho tonga amin’ny farany ho “lohany eo amin’ny zorony” izany.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.
Koa voasoratra ao amin’ny Soratra Masina hoe: Indro, mametraka vato fehizoro lehibe ao Ziona Aho, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra. Koa aminareo izay mino dia sarobidy Izy; fa amin’izay tsy mankatò kosa, ilay vato nolavin’ny mpanao trano, dia io ihany no tonga fehizoron’ny zorony, sady vato mahatafintohina sy vatolampy mahahina, dia ho an’izay tafintohina amin’ny teny, satria tsy mankatò izy; ary ho amin’izany ihany koa no nanendrena azy. Fa ianareo kosa dia taranaka voafidy, fisoronana mpanjaka, firenena masina, vahoaka navahana ho an’Andriamanitra, mba hanehoanareo ny fiderana Azy izay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga; ianareo izay fahiny tsy vahoaka, fa ankehitriny dia vahoakan’Andriamanitra; izay tsy nahazo famindram-po, fa ankehitriny efa nahazo famindram-po. 1 Petera 2:6–8.
The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.
Ny vato fehizoro tamin’ny fiandohan’ny Advantisma dia tonga lohan’ny zorony. Mifanaraka amin’i Kristy sy Petera i Isaia, ary ampiasain’i Isaia ny vato fehizoro hanehoana vahoakan’ny fanekena iray izay ilaozana ka soloina vahoakan’ny fanekena vaovao. Ao amin’ny fijoroany ho vavolombelona dia asehony sokajin’olona iray izay nanao fanekena tamin’ny fahafatesana ary nandray lainga. Ny lainga izay raisiny dia ilay lainga izay lazain’i Paoly fa mitondra fitaka mahery amin’ireo izay manao fanekena amin’ny fahafatesana, satria tsy nandray ny fitiavana ny fahamarinana izy ireo.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.
Koa henoy ny tenin’i Jehovah ianareo, ry lehilahy mpaneso, izay manapaka ity firenena izay ao Jerosalema ity. Satria ianareo nanao hoe: Efa nanao fanekena tamin’ny fahafatesana izahay, ary efa nifanaiky tamin’ny fiainan-tsi-hita; raha mandalo ny loza manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary ny fitaka no niafenanay. Koa izao no lazain’i Jehovah Tompo: Indro, mametraka vato ao Ziona ho fanorenana Aho, dia vato voazaha toetra, vato fehizoro sarobidy, fanorenana mafy orina; izay mino dia tsy ho maika. Ny rariny koa no hataoko ho famolaina, ary ny fahamarinana ho fitana; ary ny havandra no handrava ny fialofan’ny lainga, ary ny rano no hanafotra ny fitoerana miafina. Ary ho foana ny fanekenareo tamin’ny fahafatesana, ary tsy haharitra ny fifanekena amin’ny fiainan-tsi-hita; raha mandalo ny loza manafotra, dia ho voahitsakitsany ianareo. Isaia 28:14–18.
The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.
Ny “fotoana impito” dia nafenina tao ambanin’ny lainga, ary rehefa mandalo ny vahoakan’ny fanekena taloha Andriamanitra ka miditra amin’ny fanekena amin’ny iray hetsy sy efatra alina sy efatra arivo, dia hiakatra ho “loha” amin’ny zorony ilay vato izay teo aloha no vato fehizoro nolavina. Ho an’izay mahalala izany fahamarinana izany dia sarobidy izy, ary ho an’izay tsy mahalala kosa, ilay vato izay tonga lohan’ny zorony dia tsy vitan’ny hoe manorotoro azy, fa tonga vato fasany koa amin’ny heviny an’ohatra.
In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.
Ao amin’ny bokin’i Daniela, ao amin’ny toko fahavalo sy andininy fahasivy ambin’ny folo, no ahitantsika ny “faran’ny fahatezerana”, ka izany no manondro fa tsy maintsy misy koa ny “fiafaran’ny voalohany” amin’ny fahatezerana. Ny fe-potoana hatramin’ny 677 tal. J.K. ka hatramin’ny 22 Oktobra 1844 no maneho ny fotoana izay hanitsakitsahana ny fitoerana masina (sy ny maro). Fa ny fahefan’ny papa dia tsy maintsy hambinina mandra-pahatanteraky ny fahatezerana, araka ny Daniela toko fahairaika ambin’ny folo, andininy fahenina amby telopolo. Raha ny faran’ny fahatezerana ao amin’ny toko fahavalo no maneho ny fiafaran’ny fe-potoana iray, dia ny faran’ny fahatezerana ao amin’ny toko fahairaika ambin’ny folo koa dia maneho ny fiafaran’ny fe-potoana iray. Izany no ampianarin’ny Baiboly mazava tsara, na dia efa nafenin’ireo izay nanao fanekena tamin’ny fahafatesana tamin’ny lainga aza izany fahamarinana izany.
The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.
Ny faran’ireo fahatezerana roa tonta dia maneho ny faran’ny fe-potoana iray mitovy tanteraka, satria samy fahatanterahan’ilay ozona iray ihany izy roa, dia ny roa arivo sy diman-jato sy roapolo taona nisian’ny fanaparitahana, fahababoana ary fanandevozana. Ny fanjakana avaratra no voalohany niaritra ny fanaparitahana sy ny fahababoana ary ny fanandevozana tamin’ireo “impito,” rehefa tamin’ny 723 talohan’i Kristy no nitondran’ny mpanjakan’i Asyria azy ho babo. Ny fanjakana atsimo dia niharan’izany loza izany koa tamin’ny 677 talohan’i Kristy. Jeremia dia manamafy izany zava-misy izany.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Israely dia ondry efa miely patrana; ny liona no nandroaka azy; voalohany, ny mpanjakan’i Asyria no nandrapaka azy; ary farany, i Nebokadnezara, mpanjakan’i Babylona, no nanorotoro ny taolany. Jeremia 50:17.
Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.
Jeremia dia manondro fitsarana miandalana. Ny Asiriana dia nanala ny fanjakana avaratra tamin’ny 723 talohan’i Kristy, avy eo nentiny ho any Babylona, renivohiny, i Manase tamin’ny 677 talohan’i Kristy. Ary avy eo Nebokadnezara naka an’i Joiakima, ka izany no nanamarika ny fiandohan’ny fitopolo taona naha-babo tamin’ny 606 talohan’i Kristy. Ary avy eo Nebokadnezara naka an’i Zedekia ka nandrava an’i Jerosalema tamin’ny 586 talohan’i Kristy.
The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”
Ny fanjakana atsimo dia efa nampitandremana fa hiharan’ny anjara mitovy amin’izay nihatra tamin’ny fanjakana avaratra izy raha mbola nanohy ny fikomiany. Ny fitsarana nahazo ny fanjakana avaratra dia hotanterahina amin’ny fanjakana atsimo, ary ny tandindon’izany fitsarana izany dia tsipika izay hahinjitra eo ambonin’i Joda. Ao amin’ny fanambaran’i Isaia dia “tsipika” fotsiny izany, fa ao amin’ity andalan-teny manaraka ity, ilay “tsipika” dia ny “tsipik’i Samaria.”
Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.
Koa izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Indro, loza toy izao no haterako amin’i Jerosalema sy ny Joda, ka izay rehetra mandre izany dia samy hangintsingintsina ny sofiny roa. Ary hahinjiro eo ambonin’i Jerosalema ny famolain’i Samaria sy ny fitari-danja ho an’ny taranak’i Ahaba; ary hofafako Jerosalema tahaka ny famafan’ny olona lovia, dia hofafany ka avadiny ambony ambany. Ary hahafoy ny sisa amin’ny lovako Aho ka hatolotro eo an-tànan’ny fahavalony izy; ary ho rembin-javatra sy babo ho an’ny fahavalony rehetra izy; satria nanao izay ratsy eo imasoko izy ka nampahatezitra Ahy hatramin’ny andro nivoahan’ny razany avy tany Egypta ka mandraka androany. 2 Mpanjaka 21:12–15.
There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.
Misy fanehoam-paminaniana roa ao amin’ireo andininy vao notanisaina izay tsy maintsy hodinihina. Ny voalohany dia ny fanjenjenan’ny sofina, ary ny faharoa dia ny pilao. Ao amin’ireo andininy ireo dia aseho koa fa ny famolain’i Samaria no pilao an-tranon’i Ahaba. Ny famolaina sy ny pilao dia fitaovam-pitsarana, izay ampiasaina eo amin’ny fizotry ny fanorenana. Ao amin’ireo andininy ireo dia ambarany fa ilay fitsarana iray ihany izay tanterahina tamin’ny fanjakana avaratra, aseho amin’i Samaria sy ny taranak’i Ahaba, dia hoentina amin’i Joda sy Jerosalema. Tamin’ny fotoana nanambarana ny fampitandremana, ny fanjakana avaratr’i Isiraely dia efa notafihana, resy, rava ary nentina ho amin’ny fanandevozana. Ny hafatry ny fitsaran’Andriamanitra dia miteraka fanjenjenan’ny sofina amin’izay mandre ny fampitandremana. Na ny pilao na ny fanjenjenan’ny sofina dia samy hita intelo avy ao amin’ny Soratra Masina. Amin’ny tranga tsirairay dia maneho ny fahatezeran’Andriamanitra amin’ny olony ihany izy ireo.
And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.
Ary tonga ny Tompo ka nitsangana, dia niantso tahaka ny tamin’ny fotoana hafa hoe: Samoela, Samoela. Ary Samoela namaly hoe: Mitenena, fa mihaino ny mpanomponao. Dia hoy ny Tompo tamin’i Samoela: Indro, hanao zavatra eo amin’ny Isiraely Aho, ka izay rehetra mandre izany dia hangintsingintsina ny sofiny roa. Amin’izany andro izany no hanatanterahako amin’i Ely izay rehetra nolazaiko ny amin’ny taranany; raha vao manomboka Aho, dia hotanterahiko hatramin’ny farany koa. 1 Samoela 3:10–12.
The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.
Ny fandravana ny tranon’i Ely no faminaniana izay hampaneno ny sofin’izay rehetra mandre izany. Ny fanenon’ny sofina, tamin’ny andron’i Samoela, dia tandindon’ny fandalovan’ny tranon’i Ely. Ny fahatanterahan’ny faminaniana nomena an’i Samoela dia ny fandravana ny tranon’i Ely sy ny fanorenana an’i Samoela ho mpaminany. Samoela dia misolo tena vahoaka iray izay, araka ny lazain’i Petera, fahiny dia tsy vahoakan’Andriamanitra, fa ankehitriny kosa dia vahoakany; satria rehefa naorina ho mpaminany Samoela, dia rava ny tranon’i Ely. Jeremia koa dia manambara fitsarana hamelezana ny mpitondra tao Jerosalema izay mampaneno sofina.
And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.
Ary lazao hoe: Henoy ny tenin’i Jehovah, ry mpanjakan’ny Joda sy ry mponina ao Jerosalema; izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Indro, hitondra loza amin’ity toerana ity Aho, ka izay rehetra mandre izany dia hangintsingintsina ny sofiny. Jeremia 19:3.
All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.
Ireo firesahana telo rehetra momba ny sofina mangorintsina dia mifandray amin’ny vahoakan’ny fanekena izay nanao fanekena tamin’ny fahafatesana ka nony afaka izany dia notafihina, resy, nopotehina, naely patrana ary nentina ho amin’ny fanandevozana. Ny sofina mangorintsina dia tandindon’ny fitsaran’ny fahatezeran’Andriamanitra, ary ny tandindon’izany fitsarana izany koa dia aseho intelo ao amin’ny Soratra Masina amin’ny teny hoe “plummet.” Efa novakiantsika izany tao amin’ny Mpanjaka Faharoa sy Isaia, nefa mbola misy firesahana iray hafa momba ny “plummet” ao amin’ny Soratra Masina, ary amin’izany firesahana izany ny teny hoe plummet dia nadika avy amin’ny teny hebreo hafa noho ilay teny nampiasaina tamin’ireo firesahana roa teo aloha.
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.
Ary ilay anjely izay niresaka tamiko dia tonga indray ka namoha ahy, tahaka ny olona mifoha avy amin’ny torimasony. Ary hoy izy tamiko: Inona no hitanao? Dia hoy izaho: Nijery aho, ka indro, fanaovan-jiro iray vita amin’ny volamena avokoa, ary misy lovia eo an-tampony, ary misy jirony fito eo aminy, mbamin’ny fantsona fito ho amin’ireo jiro fito izay eo an-tampony; ary misy hazo oliva roa eo anilany, ny iray eo ankavanan’ny lovia, ary ny iray eo ankavian’izany. Dia namaly aho ka niteny tamin’ilay anjely izay niresaka tamiko hoe: Inona moa ireto, tompoko? Ary ilay anjely izay niresaka tamiko dia namaly ka nanao tamiko hoe: Tsy fantatrao va izay hevitr’ireto? Dia hoy aho: Tsia, tompoko. Ary dia namaly izy ka niteny tamiko hoe: Izao no tenin’i Jehovah amin’i Zerobabela hoe: Tsy amin-kery, na amin’ny hery, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro. Iza moa ianao, ry tendrombohitra lehibe? Ho tonga tany lemaka eo anatrehan’i Zerobabela ianao; ary izy no hamoaka ny vato fehizoro, amidradradrana hoe: Fahasoavana, fahasoavana ho azy anie izany. Ary tonga tamiko koa ny tenin’i Jehovah hoe: Ny tanan’i Zerobabela no nanorina ny fanorenan’ity trano ity; ny tanany koa no hahavita azy; ary ho fantatrao fa Jehovah, Tompon’ny maro, no naniraka ahy ho aminareo. Fa iza no nanamavo ny andron’ny zavatra madinika? Fa hifaly ireo ka hahita ny pilao eo an-tanan’i Zerobabela, dia ireo fito; ireo no mason’i Jehovah, izay mizaha eran’ny tany rehetra. Dia namaly aho ka nanao taminy hoe: Inona ireto hazo oliva roa eo ankavanan’ny fanaovan-jiro sy eo ankaviany ireto? Dia namaly fanindroany aho ka nanao taminy hoe: Inona ireto sampan’oliva roa ireto, izay amin’ny alalan’ny fantsona volamena roa no andatsahany avy amin’ny tenany ny diloilo volamena? Ary dia namaly ahy izy ka nanao hoe: Tsy fantatrao va izay hevitr’ireto? Dia hoy aho: Tsia, tompoko. Ary hoy izy: Ireto no voahosotra roa, izay mitsangana eo anilan’ny Tompon’ny tany rehetra. Zakaria 4:1–14.
The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.
Ny teny adika hoe “plummet” ao amin’ny Mpanjaka Faharoa sy Isaia toko faha-roapolo amby valo dia “mishqâl”, ary midika hoe vato fandanjana izany. Ao amin’ireo andininy roa ireo dia vato fandanjana (plummet) no hatao miaraka amin’ny tsipika. Ny vato fandanjana no ampiasaina amin’ny mizana, ary maneho fitsarana izany. Ny tsipika miaraka amin’ny vato fandanjana dia tsipiky ny fitsarana. Ny tsipik’i Samaria dia ny fe-potoana hoe “impito”, na roa arivo sy diman-jato amby roapolo taona. Io fe-potoana io ihany no hapetraka amin’ilay fanjakana atsimo, izay efa nampiharina tamin’ilay fanjakana avaratra. Ny fiafaran’ireo tsipika roa ireo dia aseho ao amin’ny bokin’i Daniela ho fiafaran’ny fahatezerana farany na fiafaran’ny fahatezerana voalohany. Io fe-potoana io dia aseho ao amin’i Daniela ho ilay fotoana izay hanitsakitsahana an’i Jerosalema sy ny antokon’olona amin’ny alalan’ireo fahefana roa mpandringana, dia ny fanompoan-tsampy sy ny fahefan’ny papa. Samy hanomboka ireo fe-potoana roa ireo rehefa notafihin’ny fahavalo, resin’ny fahavalo, rava ny renivohiny avy, ary nentina ho amin’ny fanandevozana ny mponiny.
But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.
Fa ao amin’i Zakaria, ny teny hoe “plummet” dia voaforona amin’ny fitambaran’ny teny hebreo roa. Ny teny voalohany dia “‘eben”, ary midika hoe “manorina”, ary midika koa hoe “vato”. Midika hoe “vato fanorenana” izany. Io teny io avy eo dia ampiarahina amin’ny teny hebreo hoe “bedı̂yl”, izay midika hoe “mizara na mampisaraka”. Ny “plummet” ao amin’i Zakaria dia ilay vato anorenana ka miteraka fisarahana sy fizarazarana. Ny fisarahana dia eo amin’ny sokajin’olona mpivavaka roa; ny sokajy iray izay mifaly rehefa mahita ilay vato, manao azy ho lohan’ny zorony, ary manorina eo amboniny; ary ny iray hafa izay tsy mahita azy, mandà azy, tafintohina aminy, ary farany potipotehiny, ka izany no tonga vato lohany na vato fasany. Ny sokajy iray manao fanekena amin’ny fiainana, ny iray kosa fanekena amin’ny fahafatesana.
In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.
Ao amin’ny tantaran’i Zakaria, i Isiraely fahiny dia vao avy nivoaka avy tany Babylona mba hanorina indray sy hamerina amin’ny laoniny an’i Jerosalema. Zorobabela dia notendrena ho governora, ary izy no hiandraikitra ny asa. Izy no nametraka ny vato fanorenana tamin’ny fiandohan’ny asa, ary izy no nametraka ny vato fehizoro, na vato famaranana, tamin’ny fiafaran’ny asa. Zorobabela dia midika hoe “taranak’i Babylona”. Ny faminaniana rehetra dia manondro ny andro farany, ary ny anaran’i Zorobabela no tandindon’ny tantaran’ny hafatry ny anjely voalohany tamin’ny nametrahana ny vato fanorenana, ary ny anarany koa no tandindon’ny hafatry ny anjely fahatelo, rehefa apetraka ny vato fehizoro, na vato famaranana. Ny fisehoan’ny firotsahan’ny Fanahy Masina na tamin’ilay fihetsiketsehana voalohany na tamin’ilay fihetsiketsehana faharoa dia asehon’ny anaran’i Zorobabela (taranak’i Babylona), satria izany no misolo tena ny hafatra izay miantso ny taranaka farany amin’ny “tarana-babyloniana” mba hivoaka. Izy io dia misolo tena ny hafatry ny Antso Amin’ny Misasakalina izay nitranga tamin’ilay fihetsiketsehana voalohany, ary efa eo an-dalam-pitrangana ao amin’ilay fihetsiketsehana farany amin’ny Antso Mafy.
The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:
Ireo hazo oliva roa, ireo sampana oliva roa, ary ireo voahosotra roa izay maneho ireo fanaka izay androtsahan’ireo fantsona volamena roa ny menaka ao anatiny:
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ireo voahosotra mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny amin’ny maha kerobima mpiaro azy. Amin’ny alalan’ireo zava-mananaina masina manodidina ny seza fiandrianany no itohizan’ny Tompo fifandraisana tsy tapaka amin’ny mponin’ny tany. Ny diloilo volamena dia maneho ny fahasoavana izay ampitondran’Andriamanitra famatsiana ny jiron’ny mino, mba tsy hihorohoro sy ho faty izy. Raha tsy nalatsaka avy any an-danitra tao amin’ny hafatry ny Fanahin’Andriamanitra io diloilo masina io, dia hanana fifehezana feno amin’ny olona ny herin’ny ratsy.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Tsy omem-boninahitra Andriamanitra rehefa tsy raisintsika ireo hafatra izay alefany ho antsika. Amin’izany no andavantsika ilay menaka volamena izay tiany haidina ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa ho tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ ireo izay tsy nandray ny diloilo masina, izay tsy nikolokolo ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hihaona amin’ny Tompony izy. Tsy manana hery ao amin’ny tenany izy hahazoana izany menaka izany, ary potika ny fiainany. Fa raha angatahina kosa ny Fanahy Masin’Andriamanitra, raha mifona isika tahaka izay nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia haely ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitana amintsika ilay menaka volamena. ‘Tsy amin-kery, na amin-tsaina, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Amin’ny fandraisana ireo taratra mamirapiratra avy amin’ny Masoandron’ny Fahamarinana no hamirapiratan’ny zanak’Andriamanitra tahaka ny fanazavana eo amin’izao tontolo izao.” Review and Herald, 20 Jolay 1897.
Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.
Imbetsaka i Zakaria no nanontany hoe iza ireo hazo oliva roa ireo, ka nampifantoka ny saina tamin’ireo tandindona samihafa momba ireo vavolombelona roa. I Sister White dia mamantatra ireo hazo oliva roa ho ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Momba ireo vavolombelona roa ireo dia mbola ambaran’ny mpaminany hoe: ‘Ireo no hazo oliva roa sy fanaovan-jiro roa, izay mitsangana eo anatrehan’Andriamanitry ny tany.’ ‘Ny teninao,’ hoy ny mpanao Salamo, ‘dia jiro ho an’ny tongotro sy fanazavana ho an’ny lalako.’ Apokalypsy 11:4; Salamo 119:105. Ireo vavolombelona roa ireo dia maneho ny Soratra Masina amin’ny Testamenta Taloha sy ny Testamenta Vaovao.” Ilay Ady Lehibe, 267.
Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.
Naniry hahatakatra i Zakaria hoe iza ireo vavolombelona roa ireo. Tamin’ny Revolisiona Frantsay dia ny Testamenta Taloha sy ny Testamenta Vaovao izy ireo. Naseho ho i Mosesy sy Elia izy ireo, izay novonoin’ilay bibidia niakatra avy tamin’ny lavaka tsy hita noanoa teny an-dalambe. Izy ireo dia maneho ny asa fanompoan’ny Future for America izay novonoina tamin’ny 18 Jolay 2020.
In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”
Tamin’ny fiandohan’ny toko, rehefa nofohazina i Zakaria, raha navondrona ny taolana maina maty, nefa mbola tsy velona, dia nanontany i Gabriela hoe: “Inona no hitanao?” Nofaritan’i Zakaria izay hitany, ary avy eo dia nanontany hoe: “Inona ireto, tompoko?” Nanasongadina ny foto-kevitry ny fanontaniana i Gabriela, tamin’ny namaliany ny fanontanian’i Zakaria tamin’ny fanontaniana iray. Nanontany an’i Zakaria izy hoe: “Tsy fantatrao va izay ireto?” Avy eo dia namaly i Gabriela hoe: “Ity no tenin’i Jehovah ho an’i Zerobabela, manao hoe: Tsy amin-kery, na amin’ny fahefana, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.”
The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”
Ny Tenin’i Jehovah izay nomena an’i Zerobabela dia izao: “Tsy amin-kery, na amin-tanjaka, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro. Iza moa ianao, ry tendrombohitra lehibe? Eo anatrehan’i Zerobabela dia ho tonga lemaka ianao; ary hamoaka ny vato fehizorony izy amin’ny fihobiana, manao hoe: Fahasoavana, fahasoavana anie ho aminy.”
Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”
Zerobabela, governora, dia maneho ilay iraka izay manamboatra ny lalana eo amin’ny tantara fanombohana sy famaranana, ka eo anoloany ny tendrombohitra dia tonga tahaka ny tany lemaka. Isaia dia manondro ny asan’io iraka io ihany ka milaza fa izy no “hanamboatra any an-efitra lalambe ho an’Andriamanitsika,” ary hampiakariny “ny lohasaha rehetra.” Hataony koa “hietry ny tendrombohitra sy ny havoana rehetra,” fa ilay “tendrombohitra lehibe” eo anatrehan’i Zerobabela governora dia “ho tonga tany lemaka.”
William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.
Ny hafatry William Miller momba ny “fito heny” dia nomen’Andriamanitra azy. Zerobabela dia maneho an’i William Miller, izay nametraka ny vato fanorenana ny “fito heny,” ary izy koa dia maneho ireo tanana izay “hampamoaka ny vato fehizoro” miaraka amin’ny “fihobiana sy ny fiantsoana hoe: Fahasoavana, fahasoavana anie ho aminy.” Ny famerenana indroa ny teny hoe “fahasoavana” dia maneho ny hafatry ny Antso amin’ny Misasakalina. Ny “fihobiana” dia maneho io hafatra io ihany, izay asehon’ny antso mafy ataon’ny anjely fahatelo, ary ny “fiantsoana” kosa dia maneho ny Antso amin’ny Misasakalina. Ny andalan-teny manontolo dia momba ny hafatry ny Antso amin’ny Misasakalina. Momba ireo virijiny izay natory tao amin’ny fahafatesana teny an-dalamben’ny Apokalypsy toko fahairaika ambin’ny folo izany, izay mamakivaky ny lohasahan’ny taolana maina maty. Momba ny fitsanganan’ny taolana maina maty izany, ary momba ny anjara asan’ny “plummet” ara-paminaniana izay hitan’ireo virijiny hendry ka mahatonga azy ireo hifaly.
Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.
Ary hoy Zakaria nanao hoe: “ankoatra izany.” Ny hoe ankoatra izany dia midika fametrahana ny andalana manaraka eo ambonin’ilay andalana teo aloha. Izany dia manondro ny foto-kevitra ara-paminaniana hoe andalana eo ambonin’ny andalana. Ny resaka teo aloha dia namantatra ny fifohazan’ny olon’Andriamanitra amin’ny sasakalina, izay asehon’i Zakaria. Ny resaka teo aloha dia nanindry imbetsaka ny fanirian’ny olon’Andriamanitra amin’ny andro farany hahatakatra hoe iza ireo vavolombelona roa ao amin’ny Apokalypsy toko fahairaika ambin’ny folo. Ny resaka teo aloha dia nanambara fa i Zerobabela dia maneho ny asa ao amin’ny hetsika voalohany ary koa ny asa ao amin’ny hetsika farany. Nambarany fa ny “tanan’i” Zerobabela (izay maneho ny herin’olombelona) no hametraka ny vato fanorenana sy ny vato fehizoro, nefa ny asan’ny tanany dia vita ihany, ary mbola tanterahina ihany, amin’ny alalan’ny hery masina avy amin’ilay Mpananatra.
The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.
Ny dinika izay nanaraka, izay tokony hapetraka eo ambonin’ilay dinika teo aloha, dia mampahafantatra fa rehefa mamita ny asa ny “tanàn’i Zerobabela”, amin’izay ny olon’Andriamanitra amin’ny andro farany dia “hahafantatra fa ny Tompo” no “naniraka” an’i Gabriela, ilay mpitondra fahazavana, “ho any amin’ny” olon’Andriamanitra. Hahafantatra ny fizotran’ny fifandraisana avy any an-danitra izy ireo, izay fahamarinana voalohany aseho mifandray amin’ny Apokalypsin’i Jesosy Kristy. Ny mandà ny hafatra sy ny asan’i Zerobabela dia mandà ny hafatra izay avy amin’i Gabriela, izay noraisiny avy tamin’i Kristy, ary Izy kosa nandray izany avy tamin’ny Ray.
Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.
Dia voafaritra ireo sokajin’ny mpivavaka roa. Ny sokajy iray “nanamavo ny andron’ny zavatra madinika?” Ny sokajy hafa kosa “hifaly” rehefa izy “hahita ny firaka fandrefesana eo an-tànan’i Zerobabela mbamin’ireo fito” izay “mason’i Jehovah, izay miriaria atsy sy aroa manerana ny tany rehetra.” Izay manamavo ny andron’ny zavatra madinika dia manamavo ny asa ara-tantara nataon’i William Miller araka ny asehon’ilay “firaka fandrefesana.” Izy ireo dia ampitahaina amin’ireo izay mifaly rehefa mahita ny “firaka fandrefesana” eo an-tànan’i Zerobabela. Ny “firaka fandrefesana” ao amin’i Zakaria dia ilay vato fanorenana izay miteraka fisarahana. Ny sokajy iray dia manamavo ny “firaka fandrefesana,” satria mandà tsy hahita izy fa ny “firaka fandrefesana” eo an-tànan’i Zerobabela dia miaraka amin’“ireo fito.” Ny teny hoe “fito” izay miaraka amin’ny “firaka fandrefesana” dia ilay teny hebreo iray ihany izay adika hoe “impito” ao amin’ny Levitikosy enina amby roapolo.
Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”
Dia Zakaria dia mamerina indray ilay zava-misy fa, rehefa nifoha izy, dia tsy nahafantatra hoe iza ireo vavolombelona roa ireo. Koa manontany fanindroany izy hoe: “Inona ireto hazo oliva roa ireto?” Averiny indray izany, ka manontany hoe: “Inona moa ireto sampan-kazo oliva roa ireto, izay amin’ny alalan’ny fantsona volamena roa no amoahany avy amin’ny tenany ny diloilo volamena?” Ary i Gabriela dia manamafy ilay fanontaniana amin’ny famaliana indray ny fanontanian’i Zakaria amin’ny fanontaniana hoe: “Tsy fantatrao va izay hevitr’ireto?” ka i Zakaria mamaly hoe: “Tsia.” Dia hoy i Gabriela: “Ireo no ilay voahosotra roa, izay mitsangana eo anilan’ny Tompon’ny tany rehetra.”
The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.
Ny toko dia manomboka amin’ny nampifoha an’i Zakaria tamin’ny torimasony i Gabriela. Koa izany no anehoan’i Zakaria ireo virijina izay ampandrenesina amin’ny misasakalina; ary rehefa ampandrenesina ireo virijina ireo, dia aseho ho manana vesatra mavesatra indrindra hahafantatra izay tondroin’ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Ny boky rehetra ao amin’ny Baiboly dia mihaona sy miafara ao amin’ny bokin’ny Apokalypsy. Mifanaraka samy izy ny mpaminany rehetra, fa Andriamanitra tsy mpamorona fisavoritahana. Ny mpaminany rehetra dia miresaka bebe kokoa momba ny andro farany noho ny andro niainany.
Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.
I Gabriela dia mampiasa ny fitsipiky ny Alfa sy Omega amin’ny fanondroana fa i Zorobabela no hanomboka sy hamita ny asa fanorenana ny tempoly. Ny asany dia aseho amin’ny fametrahana ny vato fanorenana eo am-piandohana sy ny vato loha eo amin’ny farany. I Zorobabela dia maneho ny hetsiky ny Millerita sy ny hetsiky ny Future for America.
What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.
Izay asehon’i Gabriela amin’i Zakaria dia izao: ny asan’ny Antso amin’ny Misasakalina, na ao amin’ny hetsiky ny anjely voalohany izany na ao amin’ny hetsiky ny anjely fahatelo, dia tanterahina amin’ny herin’ny Fanahy Masina.
While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.
Raha nandry faty teo amin’ny arabe izy ireo, dia nifaly noho ny fatin’izy ireo izao tontolo izao; fa rehefa nitsangana izy, dia natahotra izao tontolo izao, ary izy ireo kosa nifaly. Mifaly izy ireo satria hitany eo an-tanan’i Zerobabela ny plomby fandrefesana amin’ireo “fito heny” ireo. Ny plomby fandrefesana dia ilay vato anorenana, izay manavaka ny hendry amin’ny adala.
Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.
Tsy milaza hoe “ny fito” i Zakaria, fa milaza hoe “ireo fito ireo.” Hitan’ireo na ny roa arivo sy dimanjato ary roapolo taona niely patrana. Ilay teny nadika hoe “fito” dia ilay teny ihany koa nadika hoe “impito” ao amin’ny Levitikosy enina amby roapolo, ary maneho “ny ozona” amin’ny fanandevozana izay nampiankinina tamin’ny fanjakana avaratra sy atsimon’i Isiraely. Ny bokin’i Daniela dia mampahafantatra an’“ireo fito ireo” ho fahatezerana voalohany sy farany.
The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.
Ny vato fehizoro napetrak’i William Miller dia ny “fito heny”, ary ny vato famaranana napetraky ny hetsiky ny anjely fahatelo dia ny “fito heny”. Izay mifaly rehefa mahita “ireo fito ireo” ao amin’ny fifohazan’ny Antso Amin’ny Misasakalina amin’ny andro farany, dia hahita fisarahana sy fanavahana ny sarobidy amin’ny zava-poana. Ny sarobidy dia hifaly rehefa tonga ao amin’ny firaisam-po tanteraka izy, ary ny zava-poana kosa dia hahalala tara loatra fa tsy manana ny diloilo izay nidina tamin’ny alalan’ireo fantsona volamena roa izy. Ny fahamarinana izay mampifaly ny antoko iray dia ho vato mahatafintohina ho an’ny antoko iray hafa, na dia azon’ny rehetra izay vonona hahita aza nojerena izany.
Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.
Tahaka ny nahatonga ny “fotoana fito” ho fitsapana tany am-piandohana tamin’ny taona 1856, fony ny Advantisma Filadelfiana nifindra ho amin’ny Advantisma Laodikeana, dia tonga fitsapana indray koa ny “fotoana fito” any am-pamaranana, eo indrindra amin’izay ifindran’ny Advantisma Laodikeana ho amin’ny Advantisma Filadelfiana. Tsy nahomby ny fitsapana tany am-piandohana tamin’ny 1863, noho ny fandavana ny fotopampianarana ara-Baiboly momba ny “fotoana fito.” Izay tsy hahavita ny fitsapana any am-pamaranana amin’ny 2023 dia noho ny fandavany ny fanandramana takin’ilay fanafody asehon’ny “fotoana fito” ao amin’ny Levitikosy enina amby roapolo.
It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.
Zava-dehibe ny namantarana fa ny bokin’i Daniela dia manohana tanteraka ny “fotoana fito” alohan’ny hanombohantsika handinika ny hafatra ara-paminaniana ao amin’ireo toko enina voalohany amin’ny bokin’i Daniela, satria ny toko fahefatra sy fahadimy dia momba ny “fotoana fito”, ary ireo no manondro ny fiandohana sy ny fiafaran’ireo tandroka roa an’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo.
We will begin our consideration of those first six chapters in the next article.
Hataontsika ao amin’ny lahatsoratra manaraka ny fandinihana ireo toko enina voalohany ireo.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena manokana ho an’ireto andro farany ireto. Ireo fahitana izay hitany teo amoron’ny Ulai sy ny Hiddekel, renirano lehiben’i Sinara, dia eo am-panatanterahana ankehitriny, ary tsy ho ela dia hiseho avokoa ny zava-mitranga rehetra nambara mialoha.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
Diniho ny toe-javatra nisy ny firenena jiosy tamin’ny fotoana nanomezana ny faminanian’i Daniela.
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Aoka isika hanome fotoana bebe kokoa ho an’ny fandalinana ny Baiboly. Tsy takatsika araka izay tokony ho izy ny teny. Ny bokin’ny Apokalypsy dia misokatra amin’ny didy omena antsika mba hahatakatra ny fampianarana voarakiny. ‘Sambatra izay mamaky sy izay mandre ny tenin’ity faminaniana ity,’ hoy Andriamanitra, ‘ary mitandrina izay zavatra voasoratra ao anatiny; fa antomotra ny andro.’ Rehefa isika amin’ny maha-vahoaka antsika hahatakatra izay dikan’ity boky ity ho antsika, dia hisy fifohazana lehibe hiseho eo amintsika. Tsy takatsika amin’ny fahafenoany ny lesona ampianariny, na dia eo aza ny didy nomena antsika mba handinika sy hianatra azy.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.
“Taloha dia nambaran’ny mpampianatra fa boky voaisy tombo-kase i Daniela sy ny Apokalypsy, ka dia nitodika niala tamin’ireo ny olona. Ilay voaly izay, noho ny zava-miafina toa manarona azy, no nitana ny maro tsy hanandratra azy, dia nesorin’ny tanan’Andriamanitra mihitsy teo amin’ireo ampahan’ny Teniny ireo. Ny anarana hoe ‘Apokalypsy’ aza dia manohitra ny filazana fa boky voaisy tombo-kase izy. Ny hoe ‘Apokalypsy’ dia midika fa misy zava-dehibe ambara miharihary. Ny fahamarinana ao amin’ity boky ity dia natao ho an’izay velona amin’izao andro farany izao. Isika dia mitsangana eo, efa nesorina ny voaly, ao amin’ny fitoerana masina misy ny zavatra masina. Tsy tokony hijanona ety ivelany isika. Tokony hiditra isika, tsy amin’ny eritreritra tsy mitandrina sy tsy manaja, na amin’ny dian-tongotra maimaika, fa amin’ny fanajana sy ny fahatahorana an’Andriamanitra. Manakaiky ny fotoana izay hahatanterahan’ny faminaniana ao amin’ny bokin’ny Apokalypsy isika.” Testimonies to Ministers, 113.