The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Ny fijoroana vavolombelon’ny fikomian’i Jeroboama dia tantaran’ny fizaràn’i Isiraely fahiny ho firenena roa ihany koa. Ny fanjakana avaratra, izay nahitana foko folo, dia nantsoina hoe Isiraely, na indraindray hoe Efraima, ary ny fanjakana atsimo dia nantsoina hoe Joda. Tamin’ny andron’i Ezekiela, efa fanjakana roa nandritra ny taona maro io fanjakana io, ary ao amin’ny toko fahafito amby telopolo dia nomena faminaniana i Ezekiela izay nanambara fa ireo fanjakana roa ireo dia ho tonga firenena iray indray. Izany faminaniana izany dia tanteraka teo amin’ny tantara tany am-piandohan’ilay biby avy amin’ny tany (Etazonia), ary tanteraka farany amin’ny fiafaran’i Etazonia, satria i Jesosy dia mandrakariva maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray.
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
Ny fikomian’i Jeroboama tamin’ny fotoana nizaràna an’i Isiraely ho fanjakana roa dia maneho fikomiana iray tany am-piandohan’i Etazonia, ary koa amin’ny faran’i Etazonia. Ny fikomiana eo am-piandohana sy eo amin’ny fiafaran’i Etazonia dia ahitana ny fanakambanana fanjakana roa. Ny Apokalypsy toko faha‑valo ambin’ny folo, araka ny notanisaina matetika avy amin’ny asa soratr’i Rahavavy White ato amin’ireto lahatsoratra ireto, dia maneho antso roa ho an’ny fiangonana. Ireo firenena roa izay atambatra mandritra ny ora iatrehan’ny krizin’ny lalàna alahady dia ny iray hetsy sy efatra arivo amby efatra alina, ary ny andian’ondrin’Andriamanitra hafa izay mbola ao Babylona.
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
Ny firenena roa izay natambatra tao amin’ny tantara Millerita dia i Joda sy Efraima. Natambatra izy ireo rehefa nifarana tsirairay avy ny fahatezerana tamin’ireo fanjakana roa ireo, tamin’ny 1798 aloha ary avy eo tamin’ny 1844. Ny teny hoe “ary koa” ao amin’ny Ezekiela toko fahafito amby telopolo dia mamela antsika ho azo antoka ny amin’io fampiharana io. Ny teny hoe “ary koa” dia midika hoe mametraka ny hafatra manaraka ny “ary koa” eo ambonin’ny hafatra izay nialoha ny teny hoe “ary koa.”
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. Ezekiel 37:15–17.
Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ary ianao, ry zanak’olona, makà tapa-kazo iray ho anao, ka soraty eo aminy hoe: Ho an’i Joda sy ny zanak’Isiraely namany; dia makà tapa-kazo iray koa, ka soraty eo aminy hoe: Ho an’i Josefa, dia ny tapa-kazon’i Efraima, sy ny taranak’Isiraely rehetra namany; ary ampiraiso ho tapa-kazo iray ireo, ka aoka ho iray eo an-tananao izy. Ezekiela 37:15–17.
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
I Ezekiela dia mampihatra ilay foto-kevitra ara-paminaniana momba ny famerimberenana sy fanitarana rehefa milaza izy hoe: “ary koa.” I Ezekiela dia tokony haka tehina roa, ny iray ho an’i Joda ary ny iray ho an’i Efraima, ary haka ilay faminaniana aseho amin’ireo tehina roa ka hametraka izany eo ambonin’ilay faminaniana teo aloha. Ilay fanoharana ara-paminaniana teo aloha dia nanomboka tao amin’ny andininy voalohany, rehefa nentina ho any amin’ny lohasahan’ny taolana maina maty i Ezekiela.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Tonga tamiko ny tànan’i Jehovah ka nentiny nivoaka tamin’ny Fanahin’i Jehovah aho, ary napetrany teo afovoan’ny lohasaha izay feno taolana; dia nampandaloviny nanodidina azy ireny aho; ary, indro, maro dia maro no teo amin’ilay lohasaha malalaka; ary, indro, maina dia maina ireny. Dia hoy Izy tamiko: Ry zanak’olona, moa mahazo velona va ireo taolana ireo? Ary izaho namaly hoe: Tompo Jehovah ô, Hianao no mahalala. Dia hoy indray Izy tamiko: Maminania amin’ireto taolana ireto ka lazao aminy hoe: Ry taolana maina, henoy ny tenin’i Jehovah. Izao no lazain’i Tompo Jehovah amin’ireto taolana ireto: Indro, hampiditra fofonaina ao anatinareo Aho, dia ho velona ianareo; ary hasiako hozatra ianareo, hampitomboiko nofo ianareo, hosaronako hoditra ianareo, ary hasiako fofonaina ao anatinareo, dia ho velona ianareo; ary ho fantatrareo fa Izaho no Jehovah. Koa naminany araka izay nandidiana ahy aho; ary raha mbola naminany aho, dia nisy feo, ary indro, nisy fihorohoroana, ka niara-niangona ny taolana, samy tamin’ny taolany avy. Ary raha nijery aho, indro, nisy hozatra sy nofo naniry taminy, ary ny hoditra nanarona azy teo amboniny; nefa tsy nisy fofonaina tao aminy. Dia hoy Izy tamiko: Maminania amin’ny rivotra, maminania, ry zanak’olona, ka lazao amin’ny rivotra hoe: Izao no lazain’i Tompo Jehovah: Avia avy amin’ny rivotra efatra, ry fofonaina, ka tsofy amin’ireto voavono ireto mba ho velona izy. Koa naminany araka izay nandidiany ahy aho, dia niditra tao aminy ny fofonaina, ka velona izy ary nitsangana tamin’ny tongony, dia tafika lehibe indrindra. Dia hoy Izy tamiko: Ry zanak’olona, ireto taolana ireto dia ny taranak’Isiraely rehetra; indro, hoy izy: Maina ny taolanay, ary very ny fanantenanay; tapitra izahay. Koa maminania ka lazao aminy hoe: Izao no lazain’i Tompo Jehovah: Indro, ry oloko, hovohako ny fasanareo, ary hampiakatra anareo hiala ao amin’ny fasanareo Aho, ka hampiditra anareo ho any amin’ny tanin’ny Isiraely. Ary ho fantatrareo fa Izaho no Jehovah, raha vohako ny fasanareo, ry oloko, ka ampakariko hiala ao amin’ny fasanareo ianareo; ary homeko ny Fanahiko ianareo, dia ho velona; ary hapetrako amin’ny taninareo ihany ianareo; dia ho fantatrareo fa Izaho Jehovah no nilaza izany ka nahatanteraka azy, hoy Jehovah. Ezekiela 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
Hatramin’ny fiandohan’ireo lahatsoratra ireo indrindra dia nasehonay fa ny lohasahan’ny taolana maina dia maneho ny vahoakan’Andriamanitra amin’ny andro farany, ary ny hafatry ny rivotra efatra izay mampitsangana azy eo ambonin’ny tongony ho tafika lehibe dia ny hafatry ny Antso amin’ny Misasakalina, izay manondro ny finoana silamo amin’ny Loza fahatelo. Sister White dia manondro ireo taolana ho vahoakan’Andriamanitra.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Apetrako ny peniko ka asandratro amin’ny vavaka ny fanahiko, mba hitsokan’ny Tompo amin’ny olony izay nihemotra, izay tahaka ny taolana maina, mba ho velona izy.” General Conference Bulletin, February 4, 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
Nasehonay tamin’ireo lahatsoratra teo aloha isika fa diso ny hafatra ara-paminaniana izay nanondro ny 18 Jolay 2020, ary io fanambarana sandoka io no nanamarika ny fahatongavan’ny fahadisoam-panantenana voalohany sy ny fotoana fiandrasana ao amin’ny fanoharana ny amin’ireo virijina folo. Na dia ara-dalàna aza ny fanambarana ny fotoana tamin’ny vanim-potoana Millerita, taorian’ny 1844 dia tsy hisy intsony hafatra hafa hifototra amin’ny fotoana. Rehefa nanao ny fanambarana ny 18 Jolay 2020 ny Future for America, dia niverina nihodina nankany amin’ny tantara iray izay nanaovana ny fanambarana ny fotoana ho zavatra azo ekena izy ireo, ary tamin’izany no nanotany, ka novonoina teny an-dalamben’ilay tanàna lehibe ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo izy ireo. Maty teny an-dalambe, dia nila hatsangana amin’ny maty izy ireo avy eo, tahaka ireo vavolombelona roa rehefa afaka telo andro sy tapany.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Ny taolana maina dia mila tsofin’ny Fanahy Masin’Andriamanitra, mba hahafahany mihetsika, toy ny amin’ny alalan’ny fitsanganana amin’ny maty.” Bible Training School, 1 Desambra 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
Tamin’ireo lahatsoratra teo aloha dia nasehontsika fa ny hafatry ny rivotra efatra, izay manangana amin’ny maty ireo vavolombelona roa, dia ny hafatry ny silamo ao amin’ny Loza fahatelo, ary fa io hafatra io dia ny hafatry ny Antso Mamatonalina amin’ny andro farany. Hoy i Ezekiela: “ankoatra izany,” ary tamin’izany no nanamarihany fa mandritra ny tantara izay maneho ny fitoriana ny Antso Mamatonalina dia tehina roa, ny iray aseho ho Efraima ary ny iray ho Joda, no tokony hampiraisina ka ho tonga firenena iray. Ny fanoharana momba ny virijina folo dia tanteraka amin’ny andro farany, “araka ny soratra indrindra,” tahaka ny nanatanterahany izany teo amin’ny tantaran’ny Millerita. Tamin’ny vanim-potoana izay nanatanterahana ny Antso Mamatonalina tao amin’ny tantaran’ny Millerita, ary indray amin’ny fahatanterahany amin’ny andro farany, dia nisy sy mbola hisy “tehina roa” hampiraisina ho iray.
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
Ny tapa-kazo roa dia naneho ny fanjakana avaratra (Efraima) sy ny fanjakana atsimo (Joda) tamin’ny Isiraely fahiny. Efa nasehontsika koa fa i William Miller dia natao tandindon’i Elia, ary fa nandritra ny telo taona sy tapany nisian’ny hain-tany dia nankany amin’ilay mpitondratena tao Zarefata Elia.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
Ary tonga taminy ny tenin’i Jehovah nanao hoe: Mitsangàna, mandehana any Zarefata, izay an’i Sidona, ka mitoera any; indro, efa nandidy mpitondratena any Aho hamelona anao. Dia nitsangana izy ka nankany Zarefata. Ary rehefa tonga teo am-bavahadin’ny tanàna izy, indro, teo ilay vehivavy mpitondratena nanangona kitay; dia niantso azy izy ka nanao hoe: Masìna ianao, analao rano kely amin’ny siny aho hosotroiko. Ary raha nandeha haka izany ravehivavy, dia niantso azy indray izy ka nanao hoe: Masìna ianao, itondray sombi-mofo kely eny an-tananao aho. Fa hoy izy: Raha velona koa Jehovah Andriamanitrao, tsy manana mofo aho, fa lafarinina eran-tànana ihany no ao anaty barìka, ary menaka kely no ao anaty tavoara; koa indro, manangona tapa-kazo roa aho, mba hidirako ka hahandroako izany ho anay mianaka, dia hohaninay, ka dia ho faty izahay. Ary hoy Elia taminy: Aza matahotra; mandehana, ataovy araka izay nolazainao; kanefa manaova mofo kely aloha amin’izany ho ahy, ka ento aty amiko; ary rehefa afaka izany, dia manaova ho anao sy ny zanakao. Fa izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Tsy ho lany ny lafarinina ao anaty barìka, ary tsy ho ritra ny menaka ao anaty tavoara mandra-pahatongan’ny andro izay handatsahan’i Jehovah ranonorana amin’ny tany. Dia nandeha ravehivavy ka nanao araka ny tenin’i Elia; ary nihinana izy sy Elia mbamin’ny ankohonany andro maro. 1 Mpanjaka 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
Ny “andro maro” ao amin’ilay andalan-teny dia ireo telo taona sy tapany izay nitadiavan’i Ahaba an’i Elia, ary naneho ireo arivo sy roanjato sy enim-polo taona nisian’ny fanenjehana nataon’ny papa. Momba ireo “andro maro” nisian’ny fanenjehana nataon’ny papa, dia hoy Jesosy:
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Ary raha tsy hohafohezina izany andro izany, dia tsy hisy nofo hovonjena; fa noho ny amin’ny olom-boafidy dia hohafohezina izany andro izany. Matio 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
I Ellen White mivantana dia manondro ny fanambaran’i Jesosy momba ny hoe “ireo andro ireo” ho ilay vanim-potoanan’ny fanenjehana nataon’ny fahefana papaly.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Ny fanenjehana ny fiangonana dia tsy nitohy nandritra ny fe-potoana manontolo amin’ireo taona 1260. Andriamanitra, noho ny famindram-pony tamin’ny olony, dia nanafohy ny fotoana nandalovan’izy ireo tamin’ny fizahan-toetra mirehitra. Raha nilaza mialoha ny amin’ilay ‘fahoriana lehibe’ izay hanjo ny fiangonana ny Mpamonjy, dia hoy Izy: ‘Ary raha tsy hohafohezina izany andro izany, dia tsy hisy nofo hovonjena; fa noho ny olom-boafidy dia hohafohezina izany andro izany.’ Matio 24:22. Tamin’ny alalan’ny herin’ny Fanavaozana no nitsaharan’ny fanenjehana talohan’ny taona 1798.” The Great Controversy, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
Ny “andro maro” izay nanohanana an’i Elia tamin’ny alalan’ilay mpitondratena dia ireo ihany koa no “andro maro” amin’ny fanenjehana nataon’ny fahefana papaly izay nofaritan’i Daniela.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Ary izay manan-tsaina amin’ny vahoaka dia hampianatra ny maro; nefa ho lavon-tsabatra izy, sy ho lanin’ny afo, sy ho babo, ary ho robaina, mandritra ny andro maro. Ary rehefa lavo izy, dia hovelomina amin’ny fanampiana kely; nefa maro no hiray aminy amin’ny fihatsaram-belatsihy. Ary ny sasany amin’izay manan-tsaina dia ho lavo, mba hizahan-toetra azy, sy hanadio azy, ary hampahafotsy azy, mandra-pahatongan’ny andro farany; satria mbola ho amin’ny fotoana voatendry ihany izany. Daniela 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
Ny “fotoan’ny farany,” izay ihany koa no “fotoana voatendry” ao amin’ireo andininy, dia ny taona 1798, ary izany no nanamarika ny fiafaran’ny fanenjehana nataon’ny fahefana papaly, araka ny efa naseho mialoha tamin’ny alalan’ny andron’i Elia niaraka tamin’ilay mpitondratena tao Zarefata. Ao amin’izany tantara izany, ilay mpitondratena, izay maneho fiangonana tsy manambady, dia nofaritana ho ny fiangonana tany an-efitra ao amin’ny toko faha-roa ambin’ny folo amin’ny bokin’ny Apokalypsy. Nanangona tapa-kazo roa izy, tsy tapa-kazo iray na tapa-kazo folo, fa roa. Nandidiana i Ezekiela haka tapa-kazo roa, ny iray ho an’ny fanjakan’i Israely avaratra ary ny iray ho an’ny fanjakan’i Israely atsimo, ka hampiray azy ireo mba ho tapa-kazo iray. Ireo fanjakana roa ireo dia samy efa naely nandritra ny roa arivo sy dimy zato ary roapolo taona, nefa ny teny fikasan’Andriamanitra dia ny hanangonany azy ireo. Ilay vehivavy dia nanangona ireo tapa-kazo roa izay tokony hampiraisina, ary nanao izany izy “mandra-pahatongan’ny andro andefasan’i Jehovah ranonorana amin’ny tany.”
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Ny andro izay nandefasan’ny Tompo ny “orana” dia nanamarika ny Antso Antsasak’alina teo amin’ny tantaran’ny Millerita, izay tonga tamin’ny famaranana azy ny 22 Oktobra 1844, rehefa tonga tampoka tao amin’ny tempoly izay naoriny nanomboka tamin’ny 1798 (faran’ny fahatezerana voalohany), ka hatramin’ny 22 Oktobra 1844 (faran’ny fahatezerana farany), ny Iraky ny Fanekena. Tamin’izany vanim-potoana izany no nahatanterahan’ny hafatry ny Antso Antsasak’alina, izay aseho amin’ny fanoharana ataon’i Ezekiela momba ny lohasahan’ny taolana, raha natambatra ireo tehina roa an’ny fanjakana avaratra sy atsimo mba ho firenena iray, eo ambanin’ny mpanjaka iray; fa ny 22 Oktobra 1844, Kristy dia tonga teo anatrehan’ny Ray ka nandray fanjakana.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ny fihavian’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho any amin’ny fitoerana masina indrindra, ho fanadiovana ny fitoerana masina, araka ny aseho ao amin’ny Daniela 8:14; ny fihavian’ny Zanak’olona ho eo amin’ny Fahagola Indrindra, araka ny aseho ao amin’ny Daniela 7:13; ary ny fihavian’ny Tompo ho ao amin’ny tempoliny, araka ny nambaran’i Malakia mialoha, dia samy fanoritsoritana ny zava-nitranga iray ihany; ary izany koa dia aseho amin’ny fihavian’ny mpampakatra ho amin’ny fampakaram-bady, araka ny nofaritan’i Kristy tao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Nahazo fanjakana Kristy tamin’ny 22 Oktobra 1844, araka izay aseho ao amin’ny Daniela.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Nahita tao amin’ny fahitana tamin’ny alina aho, ary, indro, nisy anankiray tahaka ny Zanak’olona avy niaraka tamin’ny rahon’ny lanitra, ka tonga teo amin’ny Fahagola indrindra, ary nentiny hanatona teo anatrehany Izy. Dia nomena Azy ny fanapahana sy ny voninahitra ary ny fanjakana, mba hanompoan’ny firenena rehetra sy ny jentilisa ary ny samy hafa fiteny rehetra Azy; ny fanapahany dia fanapahana mandrakizay izay tsy ho levona, ary ny fanjakany dia fanjakana izay tsy horavana. Daniela 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Rehefa atambatra ny tehina roa an’i Ezekiela, dia mpanjaka iray no hanjaka aminy.
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. Ezekiel 37:24, 25.
Ary Davida mpanompoko no ho mpanjaka hanapaka azy; ary samy hanana mpiandry ondry iray ihany izy rehetra; handeha amin’ny fitsarako koa izy, hitandrina ny lalàko, ary hanaraka izany. Ary honina ao amin’ny tany izay nomeko an’i Jakoba mpanompoko izy, dia ilay nitoeran’ny razanareo; ary honina ao izy, dia izy sy ny zanany ary ny zafikeliny mandrakizay; ary Davida mpanompoko no ho andrianany mandrakizay. Ezekiela 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
Mifanaraka samy izy ny mpaminany rehetra, ary i Davida mpanjaka dia i Kristy izay tonga teo anatrehan’ny Ray tamin’ny 22 Oktobra 1844 ka nandray fanjakana izay efa voaangona avy tamin’ireo hazo roa, dia ny Isiraely (ny fanjakana avaratra) sy ny Joda (ny fanjakana atsimo). Nifarana nandritra ny enina amby efa-polo taona, hatramin’ny 1798 ka hatramin’ny 1844, ny fanaparitahana ireo fanjakana roa ireo, raha nanangana tempoly izay efa lao sy nohitsakitsahina i Kristy. Rehefa nanangana ny tempoly Izy, dia tonga tampoka tao amin’ny tempoliny avy eo Izy amin’ny maha-Iraky ny Fanekena Azy, ho fahatanterahan’ny Malakia toko fahatelo. Mifanaraka amin’izany zava-misy izany i Ezekiela, fa mifanaraka samy izy ny mpaminany rehetra.
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. Ezekiel 37:24–27.
Ary Davida mpanompoko no ho mpanjaka hanjaka aminy; ary izy rehetra hanana mpiandry ondry iray ihany; ary handeha araka ny fitsarako izy, hitandrina ny didiko, ka hanatanteraka 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 zanak’ireo zanany mandrakizay; ary Davida mpanompoko no ho lehibeny mandrakizay. Ary hanao fanekem-pihavanana aminy Aho; fanekena mandrakizay no ho aminy izany; ary hampitoetra azy Aho sy hampitombo azy, ary hametraka ny fitoerako masina eo afovoany mandrakizay. Ary ny tranolay hitoerako koa ho eo aminy; eny, Izaho ho Andriamaniny, ary izy ho oloko. Ezekiela 37:24–27.
It is Christ that erects the temple.
Kristy no manangana ny tempoly.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Ary mitenena aminy hoe: Izao no lazain’i Jehovah, Tompon’ny maro: Indro ny Lehilahy, ilay atao hoe Ny Solofo; ary hitsimoka avy amin’ny fitoerany Izy, ka Izy no hanorina ny tempolin’i Jehovah; dia Izy tokoa no hanorina ny tempolin’i Jehovah; ary hitondra ny voninahitra Izy, sady hipetraka sy hanapaka eo ambonin’ny seza fiandrianany; ary ho mpisorona eo ambonin’ny seza fiandrianany Izy; ary ny fisainan’ny fiadanana dia ho eo amin’izy roroa. Ary ny satroboninahitra dia ho an’i Helema sy Tobia sy Jedaia ary Hena, zanak’i Zefania, ho fahatsiarovana ao amin’ny tempolin’i Jehovah. Ary izay any lavitra dia ho avy ka hanorina ao amin’ny tempolin’i Jehovah, ary ho fantatrareo fa Jehovah, Tompon’ny maro, no naniraka ahy ho atỳ aminareo. Ary izao no ho tanteraka, raha mihaino tsara ny feon’i Jehovah Andriamanitrareo hianareo. Zakaria 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Kristy no RANTSANA, ary Izy no nanambara fa raha noravan’izy ireo ny tempoliny, dia hatsangany indray ao anatin’ny telo andro izany; ka namaly ny Jiosy hoe: Enina amby efapolo taona no nanaovana ny tempoly.
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
Dia namaly ny Jiosy ka nanao taminy hoe: Famantarana inona no asehonao aminay, satria manao izao zavatra izao ianao? Jesosy namaly ka nanao taminy hoe: Ravao ity tempoly ity, ary hatsangako indray izy ao anatin’ny telo andro. Dia hoy ny Jiosy: Enina amby efa-polo taona no nanaovana ity tempoly ity, ka ianao va hanangana azy ao anatin’ny telo andro? Jaona 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
I Kristy no niresaka ny amin’ny tenany ao amin’io andalan-tSoratra Masina io; kanefa ny mpaminany rehetra dia miresaka bebe kokoa ny amin’ny andro farany noho ny andro izay niainany. Ny fitsanganan’i Kristy tamin’ny andro fahatelo dia naneho ny fitsanganan’ireo taolana maina tamin’ny fotoana nandatsahana ny Fanahy Masina tao amin’ny Antso Mamatonalina. Ny ranonorana izay foto-kevitry ny fijoroana ho vavolombelon’i Elia dia naseho nandritra ny fara tampon’ny fifanandrinany tamin’ny mpaminanin’i Bala sy Astarta. Tamin’izany no nanehoana fa ny Andriamanitr’i Elia no Andriamanitra marina, ary koa fa i Elia no mpaminany marina.
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Tamin’ny fahatongavan’ilay fahadisoam-panantenana voalohany dia naseho fa efa tonga mpaminany sandoka ny Protestanta, araka ny tandindon’ireo mpaminanin’i Bala sy Astarta. Tamin’izay no nanombohan’ny fotoan’ny fiandrasana, ary izany no nitarika ho amin’ny hafatry ny Antso Mamatonalina, izay nitarika an’i Kristy ho avy tampoka ao amin’ny tempoliny. Ny Antso Mamatonalina dia asehon’ny hafatr’i Ezekiela izay mampitsangana ny taolana ho tonga tafika lehibe mahery. Ary koa, nandritra izany fotoana izany (enina amby efapolo taona), dia tsy maintsy natambatra ho iray ireo hazo roa mba hahatonga firenena iray, eo ambanin’ny mpanjaka iray.
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: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
Dia tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ary ianao, ry zanak’olona, maka tapa-kazo iray ho anao, ka soraty eo amboniny hoe: Ho an’i Joda sy ho an’ny zanak’Isiraely namany; avy eo dia maka tapa-kazo iray hafa, ka soraty eo amboniny hoe: Ho an’i Josefa, dia ny tapa-kazon’i Efraima, sy ho an’ny taranak’Isiraely rehetra namany; ary ampiraiso izy roa ireo mba ho tapa-kazo iray ihany; ka ho tonga iray eo an-tananao izy. Ary rehefa hiteny aminao ny zanaky ny firenenao hoe: Tsy hasehonao anay va izay tianao hambara amin’izao? dia lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko ny tapa-kazon’i Josefa, izay eo an-tanan’i Efraima, mbamin’ny firenen’Isiraely namany, ka hataoko aminy izany, dia amin’ny tapa-kazon’i Joda, ary hataoko tapa-kazo iray izy, ka ho iray eo an-tanako izy. Ary ny tapa-kazo izay hanoratanao dia ho eo an-tananao eo anatrehan’ny masony. Ary lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko ny zanak’Isiraely avy any amin’ny jentilisa, izay nalehany, ary hangoniko avy amin’ny lafiny rehetra izy ka hoentiko ho any amin’ny taniny izy; ary hataoko firenena iray amin’ny tany, eo ambonin’ny tendrombohitry ny Isiraely, izy; ary mpanjaka iray no ho mpanjaka ho azy rehetra; ary tsy ho firenena roa intsony izy, sady tsy hizara ho fanjakana roa intsony na oviana na oviana; ary tsy handoto tena intsony amin’ny sampiny izy, na amin’ny zava-betaveta ataony, na amin’ny fahadisoany akory aza; fa hovonjeko hiala amin’ny fonenany rehetra izay nanotany azy izy, ary hodioviko; ka dia ho oloko izy, ary Izaho ho Andriamaniny. Ezekiela 37:15–23.
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
Ny tsorakazo roa izay nangonin’ilay mpitondratena mialoha ny ranonorana avy amin’i Elia tamin’ny Antsoantso amin’ny Misasakalina, dia ny fanjakana avaratra sy atsimon’ny Isiraely izay efa niparitaka ka tokony hangonina ho firenena iray tamin’ny 22 Oktobra 1844, rehefa nanomboka ny Andro Fanavotam-pahotana tandindona tanteraka, fa ny teny fikasana dia hoe amin’izany andro izany Andriamanitra “hanadio azy.” Ny fanadiovana, izay maneho ny Fitsarana Famotopotorana, dia nanomboka tamin’izany fotoana izany. Io fanangonana ny tsorakazo roa io dia tsy maintsy takarina araka ny tokony ho izy, satria Andriamanitra mandrakariva mampiseho ny faran-javatra iray amin’ny fiandohan-javatra iray.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
Ny taona 1844 no nifaranan’ireo fanjakana roa tamin’ny Isiraely, satria tamin’izany fotoana izany dia efa tonga fanjakana iray izy ireo, dia ny Isiraely ara-panahy, ary hatreo dia tsy maintsy ho firenena iray ihany izy. Io tantara io dia nasehon’ny tantara teo am-piandohana fony izy ireo tonga firenena roa, dia ny tantaran’ny fikomian’i Jeroboama.
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
Ny tantaran’ny rafitra fivavahana sandoka natsangan’i Jeroboama dia tsy maintsy aseho koa amin’ny faran’ny fanjakany. Ny fikomian’i Arona tany am-piandohan’i Isiraely fahiny sy ny fikomian’i Jeroboama tany am-piandohan’ny fanjakana avaratra dia maneho ny fikomiana tamin’ny 1863, ary ny 1863 dia tsy takatra mazava raha tsy rehefa ny faran’ny fanjakan’i Jeroboama, araka ny asehon’ny fampiraisana ny tehina roa, dia apetraka koa eo ambonin’ny 1863. Amin’izay vao hita mazava fa ny 1863 dia aseho ho taranaka izay nanangana sarin’ny fialonana.
We will continue this study in the next article.
Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Fa tsy amin’izao tontolo izao ihany no mihatra ity fanoharana ny amin’ny taolana maina ity, fa amin’ireo koa izay efa notahina tamin’ny fahazavana lehibe; fa izy ireo koa dia tahaka ny taolam-paty any an-dohasaha. Manana ny endrik’olona izy, dia ny rafitry ny tena; nefa tsy manana fiainana ara-panahy izy. Kanefa ny fanoharana dia tsy mamela ny taolana maina hifamatotra fotsiny ho endrik’olona; fa tsy ampy raha misy firindran’ny rantsam-batana sy ny bika aman’endrika. Tsy maintsy mamelona ny tena ny fofon’aina, mba hahafahany mitsangana mahitsy sy miroso amin’ny asa. Ireo taolana ireo dia maneho ny taranak’Isiraely, dia ny fiangonan’Andriamanitra, ary ny fanantenan’ny fiangonana dia ny hery mamelombelon’ny Fanahy Masina. Tsy maintsy mitsoka amin’ny taolana maina ny Tompo, mba ho velona izy.”
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Ny Fanahin’Andriamanitra, miaraka amin’ny heriny mamelombelona, dia tsy maintsy ho ao amin’ny olombelona rehetra, mba hiasa avokoa ny hozatra sy ny taolan-tehezana ara-panahy rehetra. Raha tsy misy ny Fanahy Masina, raha tsy misy ny fofonain’Andriamanitra, dia misy fahatoran’ny fieritreretana sy fahaverezan’ny aina ara-panahy. Maro amin’izay tsy manana aina ara-panahy no manana ny anarany ao amin’ny lisitry ny fiangonana, nefa tsy voasoratra ao amin’ny bokin’ny fiainan’ny Zanak’ondry izy. Mety ho tafaray amin’ny fiangonana izy, nefa tsy tafaray amin’ny Tompo. Mety hazoto amin’ny fanatanterahana karazana adidy voafaritra izy, ary mety hoheverina ho olona velona; kanefa maro no isan’ireo izay manana ‘anarana ho velona ianao, nefa maty.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Raha tsy misy fiovam-po marina ataon’ny fanahy ho amin’Andriamanitra; raha tsy mamelona ny fanahy ho amin’ny fiainana ara-panahy ny fofon’aina manan’aina avy amin’Andriamanitra; raha tsy tarihin’ny foto-kevitra teraky ny lanitra ireo izay milaza tena ho mpampianatra ny fahamarinana, dia tsy nateraky ny voa tsy mety lo izay velona sy maharitra mandrakizay izy. Raha tsy matoky ny fahamarinan’i Kristy ho hany antoka ho azy izy; raha tsy maka tahaka ny toetrany ka miasa amin’ny fanahiny, dia mitanjaka izy, tsy mitafy ny akanjon’ny fahamarinany. Matetika ny maty no atao ho velona; fa ireo izay miasa ho amin’izay antsoiny hoe famonjena araka ny heviny manokana, dia tsy manana an’Andriamanitra miasa ao anatiny mba haniry sy hanao araka izay sitraky ny fahatsarany.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“ဤလူတန်းစားကို ယေဇကျေလသည် ရူပါရုံ၌ မြင်ခဲ့သော အရိုးခြောက်များ၏ ချိုင့်ဝှမ်းဖြင့် ကောင်းစွာ ကိုယ်စားပြုထားသည်။” Review and Herald, January 17, 1893.