The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.
Ny fahavetavetana efatra ao amin’ny Ezekiela toko faha-valo dia maneho ny taranaka efatra amin’ny Isiraely maoderina, ary ny fiandohan’ny Isiraely maoderina dia nosoloan-tandindona tamin’ny fiandohan’ny Isiraely fahiny. Samy mijoro ho vavolombelona ireo tantara roa momba ny fiandohana ireo ny amin’ny fiafaran’ny Isiraely maoderina eo amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ireo fiandohana roa an’ny Isiraely, dia ny fahiny ara-bakiteny sy ny maoderina ara-panahy, dia voamarina amin’ny tantaran’ny fiandohan’ny fanjakan’i Isiraely tany avaratra rehefa nisaraka tamin’i Joda izy.
When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.
Rehefa nanangana ilay zanak’omby volamena i Israely fahiny, dia vao avy nivoaka avy tany Egypta izy ireo ho fahatanterahan’ny faminaniana nanambara fa hataon’Andriamanitra fanjakana izy. Ny tantaran’i Jeroboama, mpanjaka voalohany tamin’ny fanjakan’i Israely tany avaratra, dia ahitana ireo toetra ireo indrindra. Nandositra nankany Egypta i Jeroboama noho ny fahatezeran’i Solomona. Nomen’i Ahia mpaminany fampanantenana ara-paminaniana izy fa hatao mpanjaka hanapaka ny foko folo amin’ny roa ambin’ny folo. Talohan’ny nahatanterahan’ny faminaniana dia handositra nankany Egypta i Jeroboama mba hampisaraka toerana eo aminy sy Solomona, mandra-pahafatin’i Solomona.
And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
Ary tamin’izany andro izany, raha nivoaka avy tany Jerosalema Jeroboama, dia hitan’i Ahia mpaminany Silonita teny an-dalana izy; ary i Ahia nitafy lamba vaovao; ary izy roa lahy ihany no tao an-tsaha. Dia noraisin’i Ahia ilay lamba vaovao izay teny aminy ka notriatriariny ho roa ambin’ny folo; ary hoy izy tamin’i Jeroboama: Makà tapa-polo ho anao; fa izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Indro, hotriatriariko hiala amin’ny tanan’i Solomona ny fanjakana ka homeko anao ny fokom-polo; (fa foko iray no havelako ho azy noho ny amin’i Davida mpanompoko sy noho ny amin’i Jerosalema, ilay tanàna izay nofidiko tamin’ny firenen’Isiraely rehetra;) satria efa nahafoy Ahy izy ka niankohoka tamin’i Astarta, andriamanibavin’ny Sidoniana, sy Kemosy, andriamanitry ny Moabita, ary Milkoma, andriamanitry ny taranak’i Amona, ka tsy nandeha tamin’ny lalako hanao izay mahitsy eo imasoko, na hitandrina ny didiko sy ny fitsipiko, tahaka an’i Davida rainy. Kanefa tsy halaiko eo an-tanany ny fanjakana rehetra; fa hataoko mpanapaka izy amin’ny andro rehetra hiainany noho ny amin’i Davida mpanompoko, izay nofidiko, satria nitandrina ny didiko sy ny fitsipiko izy. Fa halaiko eo an-tanan’ny zanany ny fanjakana ka homeko anao, dia ny fokom-polo. Ary ny zanany kosa homeko foko iray, mba hananan’i Davida mpanompoko jiro mandrakariva eo anatrehako ao Jerosalema, ilay tanàna izay nofidiko hametrahako ny anarako.
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.
Dia hovalako aho, ary hanjaka araka izay rehetra irin’ny fanahinao ianao, ka ho mpanjaka amin’ny Isiraely. Ary izao no hitranga: raha hihaino izay rehetra andidiako anao ianao, ka handeha amin’ny lalako, ary hanao izay mahitsy eo imasoko, hitandrina ny didiko sy ny lalàko, tahaka izay nataon’i Davida mpanompoko, dia homba anao Aho ka hanorina ho anao taranaka mafy orina, tahaka izay naoriko ho an’i Davida, ary homeko anao ny Isiraely. Ary noho izany dia hampahoriako ny taranak’i Davida, nefa tsy ho mandrakizay. Koa nitady hamono an’i Jeroboama Solomona. Ary Jeroboama niainga ka nandositra nankany Egypta, ho any amin’i Sisaka, mpanjakan’i Egypta, ary tany Egypta izy mandra-pahafatin’i Solomona. Ary ny sisa amin’ny asan’i Solomona sy izay rehetra nataony ary ny fahendreny, tsy efa voasoratra ao amin’ny bokin’ny tantaran’i Solomona va? Ary efa-polo taona no andro nanjakan’i Solomona tany Jerosalema tamin’ny Isiraely rehetra. Ary Solomona lasa nodimandry any amin’ny razany ka nalevina tao an-tanànan’i Davida rainy; ary Rehoboama zanany no nanjaka nandimby azy. 1 Mpanjaka 11:28–43.
At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.
Tamin’ny nahafatesan’i Solomona mpanjaka dia tsy maintsy hozaraina ny fanjakana, ary Jeroboama no tokony ho mpanjaka hanjaka amin’ireo foko folo tany avaratra; ary ny zanak’i Solomona, dia Rehoboama, no tokony ho mpanjaka tao Jerosalema. Talohan’ny nisian’ny fizarazarana teo amin’ireo foko anefa, dia nilaina ny nivoahan’i Jeroboama avy tany Egypta.
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.
Ary Roboama nankany Sikema; fa ny Isiraely rehetra dia tonga tany Sikema mba hampanjaka azy. Ary nony ren’i Jeroboama, zanak’i Nebata, izany, raha mbola tany Egypta izy, (fa nandositra tsy ho eo anatrehan’i Solomona mpanjaka izy, ary Jeroboama nonina tany Egypta;) dia naniraka olona izy ireo ka niantso azy. Ary tonga Jeroboama sy ny fiangonan’ny Isiraely rehetra, ka niteny tamin’i Roboama hoe: Ny rainao nanamafy ny zioganay; koa ankehitriny, mba ahenao ny fanompoana mafy nataon-drainao sy ny zioga mavesatra napetrany taminay, dia hanompo anao izahay. Ary hoy izy taminy: Mialà aloha hateloana, dia miverena atỳ amiko indray. Dia niala ny vahoaka. 1 Mpanjaka 12:1–5.
The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.
Ny tantaran’ny fomba nanaovan’i Rehoboama tamin-kadalana nandritra ireo telo andro dia mametraka ny tsiny amin’ny fandavany tamim-pahadalana ny torohevitry ny anti-panahy; nefa efa nambara mialoha ny fisarahan’ny fokony, ka noho izany dia tsy maintsy ho tonga izany na tamin’ny fomba ahoana na tamin’ny fomba ahoana. Tsara homarihina eto, ho an’ny lahatsoratra iray any aoriana, fa ny fizotry ny fisarahana dia voafaritra manokana ho telo andro. Ireo fanjakana roa ireo dia tonga fanjakana iray indray mandritra ny tantaran’ny Millerita, ary rehefa tonga fanjakana iray ny foko avaratra sy ny foko atsimo ao anatin’ny tantaran’ny Millerita, izay vanim-potoanan’ny fahatongavan’ireo anjely telo ao amin’ny Apokalypsy toko faha-14. Ireo anjely telo ireo tao amin’ny tantaran’ny Millerita dia nohamarinina tamin’ny alalan’ireo telo andro nanaovan’i Rehoboama fanapahan-kevitra. Ireo enina amby efa-polo taona ireo, izay nahatongavan’ireo anjely telo nanomboka tamin’ny 1798 ka hatramin’ny 1844, dia ireo telo andro ara-tandindona ihany koa, izay nolazain’i Kristy tao amin’ny Jaona toko faha-2 fa ilaina mba hananganany indray tempoly rava; saingy io ampahany amin’ny fianarana io dia ho an’ny lahatsoratra iray any aoriana.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Rehefa nomen’i Rehoboama tamin’ny fomba adaladala tamin’ny faran’ny telo andro, dia nizarazara ny fanjakana.
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.
Koa rehefa hitan’ny Isiraely rehetra fa tsy nihaino azy ny mpanjaka, dia namaly ny mpanjaka ny vahoaka ka nanao hoe: Inona no anjarantsika amin’i Davida? Ary tsy manana lova amin’ny zanak’i Jese isika; samia mody any an-dainy avy, ry Isiraely ô; ankehitriny, tandremo ny tranonao, ry Davida. Dia samy lasa nankany amin’ny lainy ny Isiraely. Fa ny amin’ny Zanak’Isiraely izay nonina tany amin’ny tanànan’ny Joda, dia Roboama no nanjaka taminy. Ary ny mpanjaka Roboama naniraka an’i Adorama, izay lehiben’ny hetra; fa notorahan’ny Isiraely rehetra vato izy ka maty. Koa dia nanao faingana ny mpanjaka Roboama hiakatra ho eo amin’ny kalesiny handositra ho any Jerosalema. Dia nikomy tamin’ny taranak’i Davida ny Isiraely mandraka androany. Ary rehefa ren’ny Isiraely rehetra fa efa tafaverina Jeroboama, dia naniraka izy ka nampaka azy ho ao amin’ny fiangonana, ary nanao azy ho mpanjaka amin’ny Isiraely rehetra; ka tsy nisy nanaraka ny taranak’i Davida afa-tsy ny firenen’i Joda ihany. 1 Mpanjaka 12:16–20.
The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.
Ny faminaniana fa homena fanjakana i Jeroboama dia efa tanteraka, ary tanteraka izany tamin’ny fotoana nivoahany avy tany Egypta. Noho ny fialonany satria tao an-tanànan’i Jerosalema no nisy ny fitoeran’Andriamanitra masina, dia ilay tanàna izay nofidin’Andriamanitra hampitoerany ny anarany, dia nikasa hanangana tahaka sandoka amin’ny fitoerana masina sy ny fisoronana ary ny fanompoam-pivavahana izay voatendry hotanterahina any Jerosalema irery ihany i Jeroboama. Ny asan’i Jeroboama tamin’ny fananganana rafitra sandokan’ny fanompoam-pivavahana tao amin’ireo foko folo tany avaratra dia mifanandrify mivantana amin’ny fikomian’i Arona sy ny zanak’omby volamena, ka noho izany dia manome vavolombelona hafa koa, tsy momba ny lalàn’ny Alahady izay ho avy tsy ho ela ihany, fa momba ny fikomiana tamin’ny 1863 koa.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ary hoy Jeroboama tao am-pony hoe: Ankehitriny dia hiverina ho amin’ny taranak’i Davida ny fanjakana; raha miakatra ity firenena ity hanao fanatitra ao an-tranon’i Jehovah any Jerosalema, dia hiverina indray ho amin’ny tompony, dia amin’i Rehoboama mpanjakan’ny Joda, ny fon’ity firenena ity; ka hovonoiny aho, ary hiverina indray ho any amin’i Rehoboama mpanjakan’ny Joda izy. Koa nisaina hevitra ny mpanjaka, dia nanao zanak’omby volamena roa ka nanao taminy hoe: Be loatra ho anareo ny miakatra any Jerosalema; indreo andriamanitrao, ry Isiraely, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary ny anankiray napetrany tao Betela, ary ny anankiray kosa nataony tao Dana. Dia tonga ota izany zavatra izany; fa ny olona dia nandeha hiankohoka teo anoloan’ny anankiray, hatrany Dana aza. Ary nanao trano fivavahana teny amin’ny fitoerana avo izy, sady nanendry mpisorona avy tamin’ny sarambabem-bahoaka, izay tsy mba avy tamin’ny taranak’i Levy. Ary Jeroboama nanao andro firavoravoana tamin’ny volana fahavalo, tamin’ny andro fahadimy ambin’ny folo amin’ny volana, tahaka ny andro firavoravoana any Joda; ary nanolotra teo ambonin’ny alitara izy. Dia toy izany no nataony tao Betela, tamin’ny nanaovany fanatitra ho an’ireo zanak’omby izay nataony; ary nametraka tao Betela ireo mpisoron’ny fitoerana avo izay nataony izy. Koa nanolotra teo ambonin’ny alitara izay nataony tao Betela izy tamin’ny andro fahadimy ambin’ny folo amin’ny volana fahavalo, dia tamin’ny volana izay noforoniny avy tamin’ny fony ihany; ary nanao andro firavoravoana ho an’ny Zanak’Isiraely izy; dia nanolotra teo ambonin’ny alitara izy ka nandoro ditin-kazo manitra. 1 Mpanjaka 12:26–33.
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
Ny fikomian’i Jeroboama dia manome tsipika hafa amin’ny fahamarinana hapetraka eo ambonin’ny fikomian’i Arona, ny fikomian’ilay tandroka Protestanta tamin’ny 1863, ary ny fikomian’ilay tandroka Repoblikana amin’ilay lalàn’ny Alahady ho avy tsy ho ela; ary amin’ny fanaovana izany dia manitatra ny fijoroana vavolombelona ara-paminaniana izany. Tamin’ny fikomian’ny zanak’omby volamenan’i Arona dia novan’ny Tompo ny fomba voatendry hifidianana ny fisoronana.
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
Talohan’ny fikomiana dia ny lahimatoa tamin’ny foko rehetra no voatendry hiditra amin’ny fisoronana. Kanefa, tamin’ny fikomiana momba ilay zanak’omby volamena tamin’ny andron’i Arona, ny fokon’i Levy irery ihany no nijanona niaraka tamin’i Mosesy. Noho izany antony izany dia novan’Andriamanitra ny fomba voatendry hanomezana lehilahy ho amin’ny fisoronana, ka hatramin’izay fotoana izay dia ny taranak’i Levy ihany no namorona ny fisoronana.
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.
Ary rehefa hitan’i Mosesy fa nitanjaka ny vahoaka (fa Arona no nampitanjaka azy ireo ho amin’ny henatra teo anatrehan’ny fahavalony), dia nitsangana teo am-bavahadin’ny toby Mosesy ka nanao hoe: Iza no momba an’i Jehovah? aoka hanatona ahy izy. Ary ny zanak’i Levy rehetra dia nivory teo aminy. Dia hoy izy taminy: Izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Samia misikina ny sabany eo am-balahany, ka mandehana miditra sy mivoaka hatramin’ny vavahady ka hatramin’ny vavahady manerana ny toby, ary vonoy ny samy rahalahiny avy, sy ny samy sakaizany avy, ary ny samy namany avy. Ary ny zanak’i Levy dia nanao araka ny tenin’i Mosesy; ka lavo tamin’ny vahoaka tamin’izany andro izany tokony ho telo arivo lahy. Eksodosy 32:25–28.
Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.
I Jeroboama dia nanao sandoka ny asa izay efa vitan’Andriamanitra tao amin’ny fikomian’i Arona, raha nanangana fisoronana vaovao avy tamin’ny firenen’i Levy Andriamanitra; fa Jeroboama dia “nanao mpisorona tamin’ny sarambaben’ny olona, izay tsy mba avy tamin’ny taranak’i Levy.” Ny fikomiana teo am-piandohan’ny fanjakan’ny foko folo tany avaratra dia mifanandrify amin’ny fikomian’i Arona sy ireo adala nandihy. Niseho izany fikomiana izany taorian’ny nivoahana avy tany Egypta, ho fahatanterahan’ny faminaniana izay nampanantena fa haorina ny fanjakana iray. Tamin’ireo tranga roa ireo dia natsangana ny fisoronana vaovao, izay fiovana tamin’ny filaharana teo aloha momba ny fifantenana mpisorona.
Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.
Naverina indray ny fikomian’i Arona tamin’ilay zanak’omby volamena, kanefa nohamafisin’i Jeroboama izany, satria nanao zanak’omby volamena roa izy ka nametraka izany tao amin’ny tanàna roa. Ny tanànan’i Dana dia maneho ny fahaizam-pitondrana ara-panjakana, satria Dana dia midika hoe “mitsara”; ary ny tanànan’i Betela dia maneho ny fahaizam-pitondrana ara-piangonana, satria Betela dia midika hoe “tranon’Andriamanitra”. Ireo zanak’omby volamena ireo dia nitondra ilay tandindona mitovy tamin’ny zanak’omby nataon’i Arona, nefa nisy fanampin’ny porofo momba ny firaisan’ny Fiangonana sy ny Fanjakana araka izay asehon’ireo tanàna roa. Ny zanak’omby dia endrika ambony indrindra tamin’ny fanatitra jentilisa, ka noho izany dia maneho fanatitra sandoka an’i Kristy. Ny volamena dia tandindon’i Babylona, ary ilay zanak’omby dia sarin’ny bibidia. Tahaka ny nanendren’i Arona andro sandoka hivavahana, no nanendren’i Jeroboama fety koa, ary nataony izay hahazoana antoka fa ny datin’ilay fety dia tsy hifanaraka amin’ny fotoan’ny fanompoam-pivavahana marina tao Jerosalema.
All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.
Ny singa rehetra amin’ilay lalàn’ny Alahady ho avy tsy ho ela dia aseho ao amin’ny fijoroana vavolombelon’i Jeroboama momba ny fikomiana; ny fanatitra sandoka (zanak’omby), ny Kristy sandoka (ny alitara), ny sarin’ny bibidia (firaisan’ny Fiangonana sy ny Fanjakana), ny andro sandokan’ny fanompoam-pivavahana (Alahady), ary ny fisoronana sandoka.
The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.
Ny fiandohan’ny Isiraely fahiny, ny fiandohan’ireo foko folo tany avaratra amin’ny maha-fanjakana azy, ary ny fiandohan’ny Advantisma, dia samy mitondra ireo singa ara-paminaniana mitovy avokoa; ary miaraka izy ireo no manondro ireo singa ara-paminaniana momba ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny Isiraely fahiny dia nivoaka avy tamin’ny fanandevozana tany Egypta; Jeroboama dia nivoaka avy tany Egypta, izay nandosirany mba handositra ny fanenjehan’i Solomona; ary ny Advantisma Millerita dia vao avy nivoaka tamin’ny fanandevozana nentin’ny fahefan’ny papa.
The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “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.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.
Ny fisoronam-pisoronana avy amin’i Levy dia naorina tamin’ny fotoan’ny fikomian’i Arona; ny fisoronana sandoka nataon’ny olona ambany indrindra dia naorina tamin’ny fijoroana ho vavolombelon’i Jeroboama; ary rehefa nanao fanekena tamin’ny Adventisma Millerita ny Tompo, araka an’i Petera, ny Millerita dia “tarana voafidy, fisoronam-panjakana, firenena masina, vahoaka voatokana manokana; mba hanehoanareo ny fiderana Ilay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga.” Ny fahazavana izay niantsoana ny Millerita ho amin’izany dia ny fahazavan’ireo vatosoa an’i Miller, izay naseho teo ambonin’ny takelaka roa an’i Habakoka, ka efa voasolo tandindona mialoha teo amin’ny tantaran’ny fikomian’i Arona tamin’ny takelaka roa nisy ny Didy Folo. Ary ny maizina izay niantsoana azy ireo hivoahana dia ny Andro Maizina tamin’ny fitondran’ny papa, izay efa voasolo tandindona tamin’ny haizin’ny fanandevozana tany Egypta.
When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.
Rehefa natsangan’i Kristy indray ny tempoly izay nohitsakitsahin’ny fanompoan-tsampy sy ny fahefan’ny papa, dia nataony izany tao anatin’ny enina amby efapolo taona, nanomboka tamin’ny 1798 ka hatramin’ny 1844. Rehefa naoriny ny tempoly, dia tonga tampoka tao amin’ny tempoliny Izy, amin’ny maha-Iraky ny Fanekena Azy, tamin’ny 22 Oktobra 1844; fa efa natsangany ny tempoly izay nohitsakitsahina sy noravana, ary nodioviny koa ny fisoronana iray izay nasehon’ny firenen’i Levy.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Fa iza no mahazaka ny andro fihaviany? ary iza no hahatanty raha hiseho Izy? fa tahaka ny afon’ny mpandrendrika metaly Izy, ary tahaka ny savonin’ny mpanadio lamba; ary hipetraka Izy tahaka ny mpandrendrika sy mpanadio volafotsy; ary hodioviny ny taranak’i Levy, sady hotsarahiny tahaka ny volamena sy ny volafotsy izy, mba hanaterany fanatitra ho an’i Jehovah amin’ny fahamarinana. Ary amin’izay dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:2–4.
On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.
Tamin’ny 22 Oktobra 1844 dia tonga tampoka tao amin’ny tempoliny Kristy ka niditra tao amin’ny fanekena niaraka tamin’ny vahoaka iray izay nasehon’ny fisoronana Levita; kanefa tamin’ny 1863 dia naverin’izy ireo indray ny fikomian’i Arona, ary ny fisoronana Millerita dia niova ho amin’ny fisoronana Laodikia, araka ny asehon’ny fisoronan’i Jeroboama, dia ny fisoronan’ny olona ambany indrindra, sy ireo adala mpandihy tamin’ny andron’i Arona. Kanefa ny fijoroana vavolombelon’ny fikomian’i Jeroboama dia manana fijoroana vavolombelona lehibe kokoa momba ny fikomiana tamin’ny 1863. Rehefa nanorina ny rafitra sandoka fanompoam-pivavahana i Jeroboama dia nisy mpaminany iray avy tany Jerosalema nirahina hananatra ny fikomian’i Jeroboama, tahaka ny nitarihana ny Advantisma Millerita hanaiky ny Sabatan’ny Didy Folo ho andro fitsaharana.
When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.
Rehefa neken’ny Advantisma ny fahazavan’ny anjely fahatelo sy ny fitoerana masina, dia tonga fananarana ho an’ireo Protestanta izay nandà ny fahazavana nitombo avy amin’ny fanokafana ny voaisy tombo-kase, izay nanomboka tamin’ny fotoan’ny farany tamin’ny taona 1798, izy. Tahaka ny nanadinoan’ny Isiraely fahiny ny Sabata fony izy tao anatin’ny fanandevozana ejipsianina, dia hadinon’ny fiangonana tany an-efitra koa ny Sabata, raha tonga ny taona 1798. Ny fahazavana nitombo avy amin’ny hafatry ny ora fitsarana izay nentin’ny Millerita dia nitarika tamin’ny farany ho amin’ny fitoerana masina sy ny lalàn’Andriamanitra.
That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.
Io fahazavana io dia tonga tamin’ny 22 Oktobra 1844, ary naneho fananarana ny amin’ny fanompoam-pivavahana sandoka ho an’ireo izay efa nantsoina hivoaka tanteraka hiala amin’ny fampianaran-diso avy amin’ny Katolisisma. Ny fanompoana ny masoandro no mariky ny fahefan’ny Katolisisma eo ambonin’ireo fiangonana izay niverina teo ambany fiahiany. Izany fananarana izany dia aseho amin’ny fanokanana nataon’i Jeroboama ny rafitra sandokany amin’ny fanompoam-pivavahana.
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.
Ary Jeroboama nanendry andro firavoravoana tamin’ny volana fahavalo, tamin’ny andro fahadimy ambin’ny folo amin’ny volana, tahaka ny andro firavoravoana izay any Joda, ary nanatitra teo ambonin’ny alitara izy. Dia toy izany no nataony tany Betela, ka namono zavatra hatao fanatitra ho an’ireo zanak’omby izay nataony; ary napetrany tao Betela ny mpisoron’ny fitoerana avo izay nataony. Dia nanatitra teo ambonin’ny alitara izay nataony tao Betela izy tamin’ny andro fahadimy ambin’ny folo amin’ny volana fahavalo, dia tamin’ilay volana noforonin’ny fony ihany; ary nanendry andro firavoravoana ho an’ny zanak’Isiraely izy; ary nanatitra teo ambonin’ny alitara izy ka nandoro ditin-kazo manitra. Ary, indro, nisy lehilahin’Andriamanitra tonga avy tany Joda ho any Betela tamin’ny tenin’i Jehovah; ary Jeroboama nitsangana teo anilan’ny alitara handoro ditin-kazo manitra. Ary niantso mafy hanohitra ny alitara tamin’ny tenin’i Jehovah izy ka nanao hoe: Ry alitara, alitara ô, izao no lazain’i Jehovah: Indro, hisy zaza hateraka ho an’ny taranak’i Davida, Josia no anarany; ary eo amboninao no hanaterany ny mpisoron’ny fitoerana avo izay mandoro ditin-kazo manitra eo amboninao, ary taolan’olona no hodorana eo amboninao. Ary nanome famantarana izy tamin’izany andro izany ka nanao hoe: Izao no famantarana izay nolazain’i Jehovah: Indro, hitresaka ny alitara, ary ny lavenona izay eo amboniny dia hararaka. Ary rehefa ren’i Jeroboama mpanjaka ny tenin’ilay lehilahin’Andriamanitra, izay niantso mafy hanohitra ny alitara tao Betela, dia naninjitra ny tanany hiala teo amin’ny alitara izy ka nanao hoe: Sambory izy.
And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.
Ary ny tanany izay naolony hanohitra azy dia nalazo, ka tsy azony nosintonina hiverina ho eo aminy intsony. Ary triatra koa ny alitara, ka raraka niala teo amin’ny alitara ny lavenona, araka ilay famantarana izay nomen’ilay lehilahin’Andriamanitra tamin’ny tenin’i Jehovah. Ary ny mpanjaka namaly ka nanao tamin’ilay lehilahin’Andriamanitra hoe: Masìna ianao, mifona eo anatrehan’i Jehovah Andriamanitrao ankehitriny, ka mivavaha ho ahy, mba haverina ho ahy indray ny tanako. Dia nifona tamin’i Jehovah ilay lehilahin’Andriamanitra, ka naverina taminy indray ny tanan’ny mpanjaka, ary tonga tahaka ny teo aloha izy. Ary hoy ny mpanjaka tamin’ilay lehilahin’Andriamanitra: Andeha hiaraka amiko any an-trano, ka hamelombelona tena ianao, ary homeko valim-pitia. Fa hoy ilay lehilahin’Andriamanitra tamin’ny mpanjaka: Na dia homenao ahy aza ny antsasaky ny tranonao, dia tsy hiaraka aminao hiditra aho, sady tsy hihinana mofo na hisotro rano amin’ity tany ity; fa izao no nandidiana ahy tamin’ny tenin’i Jehovah hoe: Aza mihinana mofo, na misotro rano, ary aza miverina amin’ny lalana izay nandehananao. Dia nandeha tamin’ny lalana hafa izy ka tsy niverina tamin’ny lalana izay nahatongavany tany Betela. 1 Mpanjaka 12:32–13:10.
Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.
Miaraka amin’ny fikomian’ny zanak’omby volamena ao amin’ny fijoroana vavolombelon’i Arona sy Jeroboama, dia tafiditra ao amin’ny fijoroana vavolombelon’i Jeroboama koa ny fanokanana tena izy ny rafi-pivavahana sandoka izay natsangany. Io fanokanana io dia maneho ny fanavahana eo amin’ny fanompoam-pivavahana izay tokony hotanterahina tao Jerosalema sy ny rafitra hosoka natsangan’i Jeroboama. Hatramin’ny 1798 ka hatramin’ny 1844, ny Tompo dia namoaka ny olony hiala amin’ny aizina nateraky ny fitondran’ny papa ho ao amin’ilay fahazavan’ny faminaniana mahagaga izay asehon’ireo anjely telo ao amin’ny Apokalypsy 14. Nolavin’ireo fiangonana protestanta izany fahazavana izany, ary tamin’ny fanaovany izany dia tonga zanakavavin’ny Katolisisma izy ireo tamin’ny 1844.
Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.
Ny fanompoam-pivavahan’i Jeroboama dia tandindon’ny rafitra katolika amin’ny fanompoam-pivavahana, ary ao amin’ny tantarany ny fanjakan’i Isiraely avaratra dia maneho ny rafitra sandokan’ny Fivavahana Katolika izay nofidian’ny Protestanta tamin’ny tantara Millerita hitoerana. Ny tandindon’izany rafitra izany dia ny fanompoana ny masoandro.
The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.
Ny virijiny mahatoky sy hendry izay niditra tao amin’ny Toerana Masina Indrindra tamin’ny 22 Oktobra 1844 dia naneho fananarana ho an’ireo Protestanta izay vao avy niverina teo ambanin’ny herin’ny Katolisisma, ka tonga zanakavavin’i Roma. Tamin’ny fananganana ny rafitra sandokan’i Jeroboama momba ny fanompoam-pivavahana dia nisy mpaminany avy tany Joda tonga ka nananatra an’i Jeroboama, ka izany no naneho mialoha ireo virijiny mahatoky izay niditra tao amin’ny Toerana Masina Indrindra ary notarihina hahafantatra ny lalàn’Andriamanitra. Ny tantaran’io mpaminany io sy ny fananarany an’i Jeroboama dia tena mampahalala tokoa rehefa dinihina ny fikomiana tamin’ny 1863, kanefa tokony hiandry izany tantara izany mandra-pametrahana ny fiafarana miaraka amin’ny fiandohana.
The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.
Ny fiandohan’i Isiraely fahiny, ny fanjakan’i Jeroboama, ary Isiraely ankehitriny dia mifanaraka avokoa; ary miaraka izy ireo no manome vavolombelona telo momba ny fiafaran’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy telo ambin’ny folo, amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ny mahatoky tamin’ny Adventisma Millerita tamin’ny 22 Oktobra 1844 dia tonga ilay tandroka Protestanta marina an’ilay bibidia avy amin’ny tany, ary izany dia nataony tao amin’ny tantara izay nanomboka tamin’ny fotoan’ny farany tamin’ny 1798. Ny taona 1798 no fiandohan’ny fanjakana fahenina amin’ny faminanian’ny Baiboly, dia i Etazonia, ary ny fanorenana ny tandroka Protestanta marina an’ny Adventisma tao Etazonia. Ao amin’izany tantaran’ny fiandohana izany no anehoana ny tantaran’ny fiafaran’i Etazonia, satria i Jesosy mandrakariva maneho ny faran-javatra iray amin’ny alalan’ny fiandohan-javatra iray.
The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.
Ireo vavolombelona telo tamin’ny fiandohana—dia ny Isiraely fahiny, ny Isiraely maoderina, ary ny Isiraelin’i Jeroboama—dia maneho mialoha ny faran’ilay bibidia avy amin’ny tany; nefa misy fiafarana iray hafa koa izay tsy maintsy apetraka mialoha, alohan’ny hanehoana ny fijoroana vavolombelon’ilay mpaminany izay avy tany Joda ka nananatra an’i Jeroboama. Ny tantaran’ny fiafarana izay tsy maintsy ampidirina dia ny fiafaran’ny fanjakan’i Isiraely avaratra sy atsimo, araka ny anehoan’ny mpaminany Ezekiela azy.
It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.
Tsy tokony hohadinoina fa izay asehontsika ankehitriny dia izao: ny fikomiana tamin’ny 1863 dia voamariky ny fahavetavetana voalohany ao amin’ny Ezekiela toko faha-valo, dia ilay sarin’ny fahasaro-piaro. Rehefa dinihintsika ny fiafaran’ny fanjakana avaratra sy atsimo araka ny asehon’i Ezekiela, dia hanana porofo mihoatra noho izay ampy isika hanamafisana fa ny fikomiana tamin’ny 1863 dia naseho tamin’ny alalan’ny fikomian’i Arona sy Jeroboama, ary fa izy io no manondro ny fiandohan’ny taranaka voalohany amin’ireo taranaka efatra amin’ny Advantisma Laodikeana.
We will continue this study in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ary ianao, ry zanak’olona, makà hazo iray, ka soraty eo amboniny hoe: Ho an’i Joda sy ho an’ny Zanak’Isiraely namany; avy eo makà hazo iray hafa, ka soraty eo amboniny hoe: Ho an’i Josefa, dia ny hazon’i Efraima, sy ho an’ny taranak’Isiraely rehetra namany; ary ampiraiso izy roa mba ho hazo iray ihany; dia ho tonga iray eo an-tananao izy. Ary raha miteny aminao ny zanaky ny firenenao hoe: Tsy hasehonao anay va izay tianao holazaina amin’ireo? dia lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko ny hazon’i Josefa, izay eo an-tanan’i Efraima, mbamin’ny firenen’Isiraely namany, ka hatambatro aminy, dia amin’ny hazon’i Joda, ary hataoko hazo iray ihany izy, ka ho iray eo an-tanako. Ary ireo hazo izay anoratanao dia ho eo an-tananao eo imasony. Ary lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko avy any amin’ny jentilisa, izay nalehany, ny Zanak’Isiraely, ka hangoniko avy amin’ny lafiny rehetra izy, ary ho entiko ho any amin’ny taniny izy;
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Ary hataoko firenena iray ao amin’ny tany izy, eny ambonin’ny tendrombohitry ny Isiraely; ary mpanjaka iray no ho mpanjaka aminy rehetra; ka tsy ho firenena roa intsony izy, sady tsy hizarazara ho fanjakana roa intsony mandrakizay. Ary tsy handoto tena intsony amin’ny sampiny izy, na amin’ny zava-maharikoriko ataony, na amin’ny fahadisoany rehetra; fa hovonjeko hiala amin’ny fonenany rehetra izay nanotany azy izy, ka hodioviko; dia ho oloko izy, ary Izaho ho Andriamaniny. Ary Davida mpanompoko no ho mpanjaka aminy; ary izy rehetra hanana mpiandry iray; handeha amin’ny fitsipiko koa izy, ary hitandrina ny didiko sady hanao izany. Ary honina ao amin’ny tany izay nomeko an’i Jakoba mpanompoko izy, dia ilay nonenan’ny razanareo; ary honina ao aminy izy, dia izy sy ny zanany ary ny zafin’ny zanany mandrakizay; ary Davida mpanompoko no ho andrianany mandrakizay. Ary hanao faneken’ny fihavanana aminy Aho; ho fanekena mandrakizay izany aminy; ary hampitoeriko izy, ka hampitomboiko, ary hapetrako eo afovoany mandrakizay ny fitoerako masina. Ary ny tabernakeliko koa ho ao aminy; eny, Izaho ho Andriamaniny, ary izy ho oloko. Ary ny jentilisa hahalala fa Izaho Jehovah no manamasina ny Isiraely, raha ny fitoerako masina no eo afovoany mandrakizay. Ezekiela 37:15–28.