The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Ny fahavetavetana efatra ao amin’ny Ezekiela toko faha-valo dia mitarika ny fitarihan’ny fiangonan’Andriamanitra Laodiseana amin’ny andro farany hiankohoka amin’ny masoandro, ka handray ny mariky ny bibidia amin’izany. Ny toko manaraka, izay fahitana iray ihany, dia mampiseho ireo ao amin’ny fiangonan’Andriamanitra amin’ny andro farany izay mandray ny tombo-kasen’Andriamanitra. Ampahafantarin’i Ranabavy White amintsika fa ny fanisiana tombo-kase ao amin’ny Ezekiela toko fahasivy dia mitovy amin’ny fanisiana tombo-kase aseho ao amin’ny Apokalypsy toko fahafito. Mitsara firenena iray Andriamanitra amin’ny taranany fahatelo sy fahefatra, ary ny fahavetavetana efatra ao amin’ny Ezekiela dia manondro ireo taranaka efatra amin’ny fikomiana izay nanomboka tamin’ny 1863, raha nampiditra sandoka ny tabilao roa ao amin’i Habakoka ny Advantisma Laodiseana, izay efa nomena ho tandindon’ny fifandraisan’ny fanekena eo amin’Andriamanitra sy ny olony, tahaka ny nanomezana ny tabilao roan’ny Didy Folo tany am-piandohan’ny Isiraely fahiny.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
Ny zanak’omby volamena nataon’i Arona dia sary sandoka, tandindon’ny fikomiana izay naseho indrindra tamin’ny fotoana namokaran’Andriamanitra ny vato fisaka roa izay maneho ny tena sarin’ny fahasaro-piaro. Ny zanak’omby volamena nataon’i Arona dia tandindon’ilay tabilao sandoka tamin’ny 1863, izay nanala ny “fito heny,” ao amin’ny Levitikosy faha-enina amby roapolo tsy ho ao amin’ny hafatra, mbamin’ny faminaniana ara-potoana hafa koa. Koa ny Advantisma Laodiseana dia nanangana sarin’ny fahasaro-piaro teo am-piandohan’ny tantarany indrindra, tahaka izay nataon’i Arona tamin’ny tantara voalohan’ny Isiraely fahiny, ary tahaka izay nataon’i Jeroboama tamin’ny tantara voalohan’ny fanjakana avaratr’i Efraima.
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
Ny “fotoana fito” ao amin’ny Levitikosy faha-enina amby roapolo no faminaniana momba ny fotoana voalohany izay notarihina ho takatr’i Miller, ary io no vatosoa voalohany amin’ny fotoana ara-paminaniana izay nesorina tamin’ny fikomiana tamin’ny 1863. Ny taona 1863 no nanamarika ny fiandohan’ny fanakonana ireo vatosoa tao amin’ny nofin’i Miller sy ny fampidirana vatosoa sy vola madinika sandoka. Ny “fotoana fito” no fehizoro nolavin’ny mpanao trano. Tamin’ny 1863 dia ireo izay efa mpanao ny tempolin’ny Millerita no nanilika ny fehizoron’ny “fotoana fito,” nefa amin’ny andro farany io vato io no efa lohan’ny zoro. Io vato io dia naneho ny Vatolampin’ny Mandrakizay, ary nanehoana azy koa tamin’ilay andro izay nataon’i Jehovah, satria tandindon’ny fitsaharana sabata ho an’ny tany izy. Tamin’ny 1844, ny Advantisma Millerita dia nananatra ny rafitra sandokan’i Jeroboama momba ny fanompoam-pivavahana, ary nisaraka tamin’“ny fiangonan’ny mpaneso” izay “nifaly” noho ny fahadisoam-panantenana voalohany.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
Ny mpanorina dia natoro hevitra mba tsy hiverina mihitsy ho any amin’“ny fiangonan’ny mpaneso”, tahaka ilay mpaminany jodeana izay nasaina hiverina ho any Jerosalema amin’ny lalana hafa noho ilay nitondra azy ho amin’ny 1844. Ilay lalana izay nitondra azy ho amin’ny 1844 dia ilay lalana nivoahany, dia ny Protestantisma; ary tao amin’izany tantara izany dia efa lasa Protestantisma niodina ny Protestantisma. Nomena baiko ny mpanorina mba tsy hiverina mihitsy ho any amin’“ny fiangonan’ny mpaneso”, ary nomena toromarika izy ireo mba tsy hihinana ny sakafony na hisotro ny ranony. Ny mpanorina dia efa nihinana ilay boky kely izay teo an-tanan’ilay anjely tamin’ny 1840, ary mamy teo am-bavany izany sakafo izany.
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
Ny fihinanana sy fisotroana ny faminaniana dia maneho ny fomba fiasa ampiasaina handinihana ny Baiboly. Nomena fomba voafaritra manokana handinihana ny Tenin’Andriamanitra ny Millerita, ary ireo fitsipika ireo dia namokatra hafatra ara-Baiboly hafa tanteraka noho izay novokarin’ireo teolojian’ny Protestantisma nihemotra sy ny Katolisisma tamin’ny alalan’ny fomba fiasany voaolana. Ireo mpanao trano, izay ilay mpaminany Jodeana koa, dia tsy tokony hiverina hihinana na hisotro amin’ny fomba fiasan’ny Protestantisma nihemotra na ny Katolisisma. Nanao izany indrindra ilay mpaminany Jodeana, ka izany no nanondro fa ny Advantisma Laodiseana dia hanao izany indrindra tamin’ny 1863, satria tamin’ny 1863 izy ireo dia nampiasa ny adihevitra ara-teolojikan’ny Protestantisma nihemotra mba handavana ny fampiharana nataon’i Miller momba ny “fotoana fito,” ka noho izany dia nanangana ny sarin’ny fialonana an’i Arona sy Jeroboama. Tamin’izay no nanombohan’ny taranaka voalohan’ny Advantisma Laodiseana.
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Rehefa nifandray tamin’i Jeroboama ilay mpaminany avy any Jodia, dia niainga nody ho any Jodia izy, nefa tsy tonga tany velively. Io mpaminany io dia maneho ny Advantisma Laodiseana, izay, araka ny fanahy nomena tsindrimandry, dia tonga tao amin’ny hetsika Millerita tamin’ny taona 1856. Tsy nihemotra na oviana na oviana Rahavavy White tamin’ny famantarana ny Advantisma ho Laodisea, ary tsy misy porofo ara-Baiboly milaza fa miova mihitsy Laodisea. Misy olona tsirairay miala amin’ny fanandramany manokan’ny maha-Laodiseana azy, kanefa amin’ny maha-fiangonana azy dia voatendry ho aloan’ny Tompo hiala amin’ny vavany i Laodisea, satria ny hoe Laodisea dia midika hoe “vahoaka voatsara.” Mampiasa io famaritana io ny Advantisma mba hilazana fa izy no maneho ny fiangonana izay misy mandritra ny vanim-potoanan’ny fitsarana ao amin’ny fitoerana masina any an-danitra. Ao anatin’ny fahajambany dia ekeny ny lafiny Fitsarana Famotopotorana ao amin’ny hevitry ny hoe Laodisea, nefa tsy hitany ny Fitsarana Fampiharana ny didim-pitsarana izay aseho mazava ao amin’ny anarany.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.
Ary ho an’ilay anjelin’ny fiangonan’ny Laodikeana soraty hoe: Izao no lazain’ny Amena, ilay Vavolombelona mahatoky sy marina, ny fiandohan’ny zavaboarin’Andriamanitra: Fantatro ny asanao, fa tsy mangatsiaka ianao, ary tsy mafana: aleoko ho mangatsiaka ianao, na ho mafana. Koa satria matimaty ianao, ka tsy mangatsiaka ary tsy mafana, dia haloako hivoaka avy ao am-bavako ianao. Satria hoy ianao: Manankarena aho, ary nitombo fananana, ka tsy manan-java-mahory ahy; nefa tsy fantatrao fa iana no fadiranovana sy mahonena sy mahantra sy jamba ary mitanjaka. Apokalypsy 3:14–17.
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
Ny mpaminany avy any Joda dia niafara tamin’ny fandevenana niaraka tamin’ilay mpaminany sandoka izay namitaka azy hihinana ny haniny sy hisotro ny fisotrony. Samy niafara tao amin’ny fasana iray ihany izy roa, ary ilay mpaminany mpandainga avy any Betela (ny fiangonana sandoka) dia niantso azy hoe rahalahy rehefa maty izy.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.
Ary nisy mpaminany antitra iray nonina tao Betela; dia tonga ny zanany lahy ka nilaza taminy ny asa rehetra izay nataon’ilay lehilahin’Andriamanitra tamin’izany andro izany tao Betela; ary ny teny izay nolazainy tamin’ny mpanjaka dia nambaran’izy ireo tamin-drainy koa. Ary hoy rainy taminy: Làlana manao ahoana no nalehany? Fa efa hitan’ny zanany lahy izay lalana nalehan’ilay lehilahin’Andriamanitra izay tonga avy tany Joda. Ary hoy izy tamin’ny zanany lahy: Asio lasely ho ahy ny boriky. Dia nasian’izy ireo lasely ny boriky ho azy; ary nitaingina azy izy, ka lasa nanaraka ilay lehilahin’Andriamanitra, ary nahita azy nipetraka teo ambanin’ny hazo oaka; dia hoy izy taminy: Hianao va ilay lehilahin’Andriamanitra izay tonga avy tany Joda? Ary hoy izy: Izaho ihany. Dia hoy izy taminy: Andeha hiaraka amiko hody, ka mihinàna mofo. Fa hoy izy: Tsy mahazo miverina hiaraka aminao aho, na hiditra ao aminao; ary tsy hihinana mofo na hisotro rano miaraka aminao eto amin’ity tany ity aho; fa efa voalaza tamiko tamin’ny tenin’i Jehovah hoe: Aza mihinana mofo, na misotro rano any, ary aza miverina handeha amin’ny lalana izay nalehanao. Hoy izy taminy: Mpaminany koa aho tahaka anao; ary nisy anjely niteny tamiko tamin’ny tenin’i Jehovah hoe: Ento miverina hiaraka aminao ho ao an-tranonao izy, mba hihinanany mofo sy hisotroany rano. Nefa nandainga taminy izy. Dia niverina niaraka taminy izy ka nihinana mofo tao an-tranony, ary nisotro rano. Ary raha nipetraka teo ambony latabatra izy ireo, dia tonga tamin’ilay mpaminany izay nampiverina azy ny tenin’i Jehovah; ary niantso tamin’ny feo mahery tamin’ilay lehilahin’Andriamanitra izay tonga avy tany Joda izy ka nanao hoe: Izao no lazain’i Jehovah: Satria nandà ny vavan’i Jehovah ianao ka tsy nitandrina ny didy izay nandidian’i Jehovah Andriamanitrao anao, fa niverina kosa ka nihinana mofo sy nisotro rano teo amin’ny tany izay nilazan’i Jehovah taminao hoe: Aza mihinana mofo, ary aza misotro rano; dia tsy ho tonga ao amin’ny fasan-drazanao ny fatinao. 1 Mpanjaka 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
Ny hafatry ny anjely faharoa tamin’ny fahavaratry ny taona 1844 dia nahitana ny famantarana fa efa lavo ny fiangonana Protestanta ary tonga zanakavavin’ny Katolisisma izy ireo. Ny Advantisma Millerita dia niantso ny lehilahy sy ny vehivavy hiala amin’ireo antokom-pivavahana ireo, satria ny mitoetra ao aminy dia midika fahafatesana ara-panahy sy mandrakizay. Ilay mpaminany mpandainga tao Betela dia maneho ny rafitra ara-pivavahana naorin’i Jeroboama tao Betela. Rafitra nanangana sary ho an’ilay bibidia izany, ary ilay bibidia izay nalaina tahaka dia ny bibidian’ny Katolisisma. Nanohy niantso ny tenany ho Protestanta ny Protestanta, nefa nanohy nitandrina ihany koa ny andron’ny masoandro ho androm-pivavahana, izay mariky ny fahefan’ny Katolisisma.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
Ny Protestanta dia milaza fa Protestanta izy, nefa ny hany famaritana ny hoe Protestanta dia ny manohitra an’i Roma; ary amin’izany ny fanambaràny dia endriky ny fiangonana romana, satria izy milaza ho andrim-panjakana kristiana, nefa tsy manana fanamarinana ara-Baiboly ho an’izany filazana izany. Ny fitakiany dia miorina amin’ny fahefana poakaty ananan’ny lovantsofina sy ny fomba amam-panao, izay ilay fahefana sandoka ihany ampiasain’ny Protestantisma rehefa milaza ho Protestanta izy. Izany ihany koa no lojika nahajamba ny Advantista Mitandrina ny Andro Fahafito hino fa, amin’ny maha-Laodiseana azy, dia mbola ao anatin’ny fifandraisan’ny fanekena azo antoka ihany izy. Izany ihany koa no fahefana sandoka nambaran’ny Isiraely fahiny rehefa hoy izy: “Ny tempolin’i Jehovah, ny tempolin’i Jehovah no isika.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Tsy nohenoin’ny vahoaka Jiosy ilay fampitandremana. Nanadino an’Andriamanitra izy ireo ka tsy hitany intsony ny tombontsoa ambony nananany amin’ny maha-solontenany azy. Ny fitahiana izay efa noraisiny dia tsy nitondra fitahiana ho an’izao tontolo izao. Ny tombontsoa rehetra nananany dia nalainy ho enti-manandratra ny tenany ihany. Nangalany an’Andriamanitra ny fanompoana izay notakiny taminy, ary nangalariny tamin’ny namany koa ny fitarihana ara-pivavahana sy ny fakan-tahaka masina. Tahaka ny mponina tamin’ny tontolo talohan’ny Safodrano, dia nanaraka ny fisainan’ny fony ratsy rehetra izy ireo. Koa tamin’izany no nanaovany ny zavatra masina ho toy ny fihomehezana, tamin’ny filazana hoe: ‘Tempolin’i Jehovah, tempolin’i Jehovah, izao’ (Jeremia 7:4), kanefa tamin’izany fotoana izany indrindra dia nanolotra endrika diso ny toetran’Andriamanitra izy, nanala baraka ny anarany, ary nandoto ny fitoerany masina.
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Ny mpiasa mpamboly izay napetraka hiandraikitra ny tanim-boaloboky ny Tompo dia tsy nahatoky tamin’ny adidy nankinina taminy. Ny mpisorona sy ny mpampianatra dia tsy mpitaiza mahatoky ny vahoaka. Tsy notandroviny hitoetra mandrakariva teo anoloan’izy ireo ny fahatsaran’Andriamanitra sy ny famindram-pony ary ny fitakiany ny fitiavany sy ny fanompoany. Ireo mpiasa mpamboly ireo dia nitady ny voninahiny ho an’ny tenany. Naniry haka ho azy ny vokatry ny tanim-boaloboka izy. Nataony fianarana sy fikatsahana ny hisarika ny saina sy ny fanomezam-boninahitra ho amin’ny tenany.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
Tamin’ny taona 1863 no nifaranan’ny hetsika Millerita, saingy efa nitsahatra tsy ho hetsiky ny Filadelfiana izany tamin’ny 1856. Ny fandavana ny hafatry Mosesy (ilay “impito”), izay nambaran’i Elia (William Miller), dia nolavina, ary ny fandavana izany dia nifototra tamin’ny fomba fiasan’ilay mpaminany mpandainga tao Betela. Ny taona 1863 no faran’ny dimy amby enimpolo taona izay nanomboka tamin’ny 1798, ary no faran’ny faminanian’i Isaia toko faha-7.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Ary tamin’ny andro nanjakan’i Ahaza, zanak’i Jotama, zanak’i Ozia, mpanjakan’ny Joda, dia niakatra hamely an’i Jerosalema Rezina, mpanjakan’i Syria, sy Peka, zanak’i Remalia, mpanjakan’ny Isiraely, mba hiady aminy; nefa tsy naharesy azy izy. Ary nambara tamin’ny taranak’i Davida hoe: Syria efa niray tetika tamin’i Efraima. Dia nihozongozona ny fony sy ny fon’ny vahoakany tahaka ny fihozongozonan’ny hazo any an’ala noho ny rivotra. Ary hoy Jehovah tamin’i Isaia: Mivoaha ankehitriny hitsena an’i Ahaza, ianao sy Seara-Jasoba zanakao, eo amin’ny faran’ny lakan-drano avy amin’ny kamory ambony, eo amin’ny lalana mankany amin’ny tanin’ny mpanasa lamba; ary lazao aminy hoe: Mitandrema, ka miadàna; aza matahotra, ary aza kivy fo noho ireo vodin’afo roa mbola mifoka setroka ireo, dia noho ny firehetan’ny fahatezeran’i Rezina sy Syria ary ny zanak’i Remalia. Fa Syria sy Efraima ary ny zanak’i Remalia efa nikasa ratsy hamely anao ka nanao hoe: Andeha isika hiakatra hamely an’i Joda ka hampangorohoro azy, ary aoka hotriantsika banga ho antsika izy, ka hanendry mpanjaka eo afovoany isika, dia ny zanak’i Tabeala. Izao no lazain’i Jehovah Tompo: Tsy haharitra izany, ary tsy ho tanteraka. Fa Damaskosy no lohan’i Syria, ary Rezina no lohan’i Damaskosy; ary ao anatin’ny dimy amby enimpolo taona dia ho torotoro Efraima ka tsy ho firenena intsony. Ary Samaria no lohan’i Efraima, ary ny zanak’i Remalia no lohan’i Samaria. Raha tsy mino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
Ny faminaniana dimy amby enimpolo taona ao amin’ny andininy faha-valo dia manondro fa “ao anatin’ny” fe-potoana dimy amby enimpolo taona no hitondrana ho babo ny fanjakana avaratra misy ireo foko folo. Voarakitra tamin’ny taona 742 tal. J.K. ilay fahitana, ary sivy ambin’ny folo taona tatỳ aoriana, tamin’ny 723 tal. J.K., dia naely sy nentina ho babo tamin’ny Asirianina i Efraima. Tamin’ny 677 tal. J.K., tamin’ny fiafaran’ireo dimy amby enimpolo taona, dia nosamborina i Manase mpanjaka ka nentina tany Babylona. Ny teboka fanombohana tamin’ny 742 tal. J.K. dia manamarika ady an-trano teo amin’ny fanjakana avaratra sy ny fanjakana atsimon’i Isiraely, tahaka ny nanamarihan’ny 1863 ny ivon’ny Ady An-trano tany Etazonia teo amin’ny Avaratra sy ny Atsimo. Nambaran’i Isaia tao amin’ilay tany be voninahitra ara-bakiteny (Joda) ny faminaniana, ary ny faminaniana momba ny 1863 dia tanteraka tao amin’ilay tany be voninahitra ara-panahy (Etazonia).
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Misy marika ara-potoana telo ao anatin’ilay faminaniana dimy amby enim-polo taona. Ny ady an-trano tamin’ny 742 tal. J.K. dia narahin’ny fanaparitahana ny fanjakana avaratra, sivy ambin’ny folo taona tatỳ aoriana, tamin’ny 723 tal. J.K. Tamin’ny faran’ireo dimy amby enim-polo taona dia naparitaka ny fanjakana atsimo. Ilay faminaniana, anisan’izany ny fiandohany sy ny fiafarany, dia maneho ireo “fahatezerana” roa an’Andriamanitra tamin’ny fanjakana avaratra sy atsimo; ary ireo fahatezerana roa ireo dia samy ialohavan’ny sivy ambin’ny folo taona eo amin’ny teboka fiantombohany avy, ary avy eo arahina sivy ambin’ny folo taona hafa manaraka ny fahatanterahany.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
Ny rafitra kiastika manontolo dia manondro vanim-potoanan’ny ady an-trano teo amin’ny avaratra sy ny atsimo, izay manamarika ny fiandohana sy ny fiafarana. Eo afovoan’ny fiandohana sy ny fiafarana, ireo mpifanandrina roa tamin’ny ady an-trano dia samy nentina ho amin’ny fanandevozana; ary tao anatin’ireo dimy amby enim-polo taona izay nanangonana azy ireo hiala amin’ny toetry ny fanandevozana nahasaritaka azy avy ka hampidirina ho firenena iray, dia tonga amin’ny taona 1863 izy ireo, izay datin’ny Fanambaràna Fanafahana ny Andevo izay nanafaka ny andevo. Ny faminaniana momba ny ady an-trano ao amin’ny Joda ara-bakiteny dia mifarana amin’ny ady an-trano ao amin’ny Joda ara-panahy, satria i Jesosy mandrakariva no maneho ny faran’ny zavatra iray amin’ny fiandohan’ny zavatra iray, fa Izy no Alfa sy Omega.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
Ny tantaran’ny taona 1863 dia nasehon’ny tantaran’ny 742 talohan’i Kristy, raha ny mpaminany Isaia, niaraka tamin’ny zanany lahy, no nitondra hafatra ho an’ilay mpanjaka ratsin’i Joda (Ahaza). Ny 742 talohan’i Kristy ao amin’ilay andalan-teny dia asehon’ny fijoroana vavolombelon’i Ahaza mpanjaka, izay mpanjakan’i Joda ka nampitsahatra ny fanompoam-pivavahana tao amin’ny fitoeran’i Jehovah ary nampanangana tamin’ny mpisoronabe modelin’ny tempoly siriana tao anatin’ny tokotanin’ny fitoerana masina etỳ an-tany an’Andriamanitra mihitsy.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
Tamin’ny tantaran’i Ahaza mpanjaka ratsy fanahy (voamariky ny faminanian’i Isaia ho 742 tal. J.K.), ny mpitarika tao Jerosalema dia nampiditra ny fanompoan-tsampy (Katolisisma) tao amin’ny fiangonan’Andriamanitra, tahaka ny niverenan’ny Advantisma Laodiseana ho amin’ny fomba fiasan’ny Protestanta nihemotra mba hanary ny hafatr’i Mosesy izay nentin’i Elia. Tamin’ny 742 tal. J.K., Isaia dia nifanandrina tamin’ilay mpanjaka ratsin’i Joda teo amin’ny faran’ny lakandranon’ny dobo ambony, eo anilan’ny tanin’ny mpanasa lamba, ary nentiny niaraka taminy ny zanany lahy tamin’izany. Ny anaran’ny zanany dia famantarana, ary rehefa nifanandrina tamin’i Jeroboama mpanjaka koa ilay mpaminany avy any Joda, dia nanome famantarana azy koa izy.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Indro, izaho sy ny zaza nomen’i Jehovah ahy dia famantarana sy fahagagana eo amin’ny Isiraely avy amin’i Jehovah, Tompon’ny maro, Izay mitoetra eo an-tendrombohitra Ziona. Isaia 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Ny anaran’ny zanak’i Isaia hoe “Shearjashub” dia midika hoe “ny sisa dia hiverina.” Ireo “miverina” izay mandrafitra ny sisa dia ireo izay miandry ny Tompo mandritra ny fotoana fihatarana.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
Ary hiandry an’i Jehovah aho, Izay manafina ny tavany amin’ny taranak’i Jakoba, ary Izy no antenaiko. Indro, izaho sy ny zaza nomen’i Jehovah ahy dia famantarana sy fahagagana eo amin’ny Isiraely avy amin’i Jehovah, Tompon’ny maro, Izay mitoetra eo an-tendrombohitra Ziona. Isaia 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
Raha nifandray tamin’i Ahaza, mpanjaka ratsy fanahy, Isaia tamin’ny 742 tal. J.K., dia nisolo tena ireo izay “niandry” izy; fa ny mpaminany rehetra dia miresaka ny amin’ny andro farany, ary ireo izay “miandry” amin’ny andro farany dia ireo izay efa niaritra ny fahadisoam-panantenana voalohany. Nihevitra Jeremia fa nandainga Andriamanitra ka nitana ny orana, ary Isaia kosa mihevitra fa nafeniny “ny tavany tamin’ny taranak’i Jakoba”; nefa tapa-kevitra Isaia fa hiandry sy hitady an’i Jehovah, izay maneho ireo “hendry” mandritra ny fotoana ijanonan’ny fahatanterahan’ny fahitana. Ireo izay tena niverina ka nanavaka ny soa indrindra tamin’ny ratsy indrindra, izay natao ho vavan’Andriamanitra, dia voaisy tombo-kase, ka noho izany dia ampifanoharina amin’ireo izay mandray ny mariky ny bibidia.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
Ary maro aminy no ho tafintohina sy ho lavo ary ho torotoro sy ho voafandrika ary ho voababo. Fehezo ny fanambarana, asio tombo-kase ny lalàna eo amin’ny mpianatro. Ary hiandry an’i Jehovah aho, izay manafina ny tavany amin’ny taranak’i Jakoba, ary hanantena Azy aho. Indro, izaho sy ny zanaka izay nomen’i Jehovah ahy dia famantarana sy fahagagana eo amin’ny Isiraely avy amin’i Jehovah, Tompon’ny maro, izay mitoetra eo an-tendrombohitra Ziona. Ary raha hilaza aminareo izy hoe: Manatòna ireo manana fanahy mahazatra sy ireo mpisikidy izay mitsioka sy mibitsibitsika; moa tsy tokony hitady an’Andriamaniny va ny firenena? ho an’ny velona amin’ny maty va? Ho amin’ny lalàna sy ny fanambarana! Raha tsy miteny araka izany teny izany izy, dia satria tsy misy fahazavana ao aminy. Isaia 8:16–20.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Ireo dia tsy tenin’i Rahavavy White, fa tenin’ny Tompo, ary ny irany no nanolotra izany tamiko mba homeko anareo. Antsoin’Andriamanitra ianareo mba tsy hiara-hiasa aminy amin’ny tanjona mifanohitra aminy intsony. Toromarika maro no nomena momba ireo olona milaza tena ho Kristianina nefa maneho ny toetran’i Satana, manohitra amin’ny fanahy, amin’ny teny, ary amin’ny asa ny fandrosoan’ny fahamarinana, sady manaraka tokoa ny lalana itarihan’i Satana azy. Noho ny hamafin’ny fony dia nobaboiny ny fahefana izay tsy azy velively, ary izay tsy tokony hampiasainy. Hoy Ilay Mpampianatra lehibe: ‘Haongako, haongako, haongako.’ Hoy ny olona ao Battle Creek: ‘Tempolin’i Jehovah, tempolin’i Jehovah izahay’; nefa afo iombonana no ampiasainy. Ny fony tsy voahalemy na voafehin’ny fahasoavan’Andriamanitra.” Manuscript Releases, boky faha-13, 222.