It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Ekena ara-Baiboly azo ekena ny mamantatra fa telopolo taona ny mpaminany Ezekiela ao amin’ireo andininy fanokafana ny bokiny.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Ary tamin’ny taona fahatelopolo, tamin’ny volana fahefatra, tamin’ny andro fahadimin’ny volana, raha teo amin’ny babo teny amoron’ny ony Kebara aho, dia nisokatra ny lanitra, ary nahita fahitan’Andriamanitra aho. Tamin’ny andro fahadimin’ny volana, dia ny taona fahadimin’ny fahababoana an’i Joiakina mpanjaka, no tonga mazava tamin’i Ezekiela mpisorona, zanak’i Bozy, ny tenin’i Jehovah, tany amin’ny tanin’ny Kaldeana, teny amoron’ny ony Kebara; ary tao aminy teo ny tànan’i Jehovah. Ezekiela 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Ny sasany mino fa “ny taona fahatelopolo” dia mifototra amin’ny tsingerin’ny jobily manokana iray, izay nanomboka tamin’i mpanjaka Josia ary nifarana tamin’ny andininy voalohany amin’ny toko faha‑efapolo.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Tamin’ny taona fahadimy amby roa-polo tamin’ny fahababoanay, tamin’ny fiandohan’ny taona, tamin’ny andro fahafolon’ny volana, tamin’ny taona fahefatra ambin’ny folo taorian’ny namelezana ny tanàna, dia tamin’izany andro izany indrindra no nilatsahan’ny tanan’i Jehovah tamiko ka nitondrany ahy ho any. Ezekiela 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Ny mpanoratra ara-potoana ara-Baiboly dia mametra ny andininy voalohan’ny toko faha-efapolo ho tamin’ny 28 Aprily na 22 Oktobra, 573 tal. J.K. Ny mpaminany rehetra dia manondro ny andro farany; noho izany, ny datin’ny fararano, dia ny 22 Oktobra, 573 tal. J.K., no daty omega amin’ny tsipika iray izay nanomboka dimampolo taona talohan’izany, tamin’ilay antsoina hoe “Paska Lehiben’i Josia” tamin’ny 5 Mey, 622 tal. J.K.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verses one through three of Ezekiel one are identifying Ezekiel’s age as thirty or simply identifying him as a symbol of a priest, he would also be represented as thirty years old. If the thirty years of verse one represent, as others believe, the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Ny isa telopolo dia tandindon’ireo mpisorona izay tokony ho telopolo taona tamin’ny fotoana nanombohany nanompo. Na manondro an’i Ezekiela ho telopolo taona ny andininy voalohany ka hatramin’ny fahatelo ao amin’ny Ezekiela toko voalohany, na manondro azy fotsiny ho tandindon’ny mpisorona iray, dia aseho ho telopolo taona ihany koa izy. Raha manondro ny taona fahatelopolo taorian’ny Paska Lehiben’i Josia tamin’ny taona 622 talohan’i Kristy ireo telopolo taona voalaza ao amin’ny andininy voalohany, araka ny inoan’ny sasany, dia mbola tsy miova ihany ny hevitra ara-paminaniana fonosin’izany.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Josia dia midika hoe “fototra,” ary ny Paska Lehibeny no nanomboka vanim-potoanan’ny jobily izay nifarana tamin’ny 22 Oktobra, tamin’ny Andro Fanavotana, 573 tal. J.K. Ny “tsipiky ny jobily” manomboka amin’i Josia ka hatramin’ny 22 Oktobra dia mifanaraka amin’ny tantaran’ny 1840 ka hatramin’ny 1844. Ny fototry ny 1840 dia nasehon’i Josia mpanjaka ary koa i Josiah Litch. Ny 22 Oktobra dia nasehon’ny fanenoana ny anjomaran’ny jobily miaraka amin’ny anjomaran’ny Andro Fanavotana.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Ary hanisa ho anao sabata fito isan-taona, dia impito fito taona; ary ny faharetan’ny sabata fito isan-taona dia ho aminao sivy amby efa-polo taona. Ary amin’izany dia asaovy maneno ny trompetra amin’ny Jobily amin’ny andro fahafolon’ny volana fahafito; amin’ny andro fanaovana fanavotana no hampanenoanareo ny trompetra eran’ny taninareo rehetra. Levitikosy 25:8, 9
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
I Ezekiela dia apetraka ao anatin’ny tsipika Jobily miainga amin’i mpanjaka Josia ka hatramin’ny 22 Oktobra, tsipika izay maneho ny anjely voalohany sy faharoa ao amin’ny Apokalypsy toko faha‑folo hatramin’ny 1840 ka hatramin’ny 1844. I Ezekiela dia maneho ny Millerita amin’ny anjely voalohany sy faharoa ary ny iray hetsy sy efatra arivo sy efatra alina amin’ny anjely fahatelo. I Ezekiela dia maneho ny fisoronana an’ny iray hetsy sy efatra arivo sy efatra alina, nefa ny toetra ara‑faminaniana fototra indrindra ananany dia ny maha‑mpaminany azy.
Prophet, Priest and King
Mpaminany, Mpisorona ary Mpanjaka
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Misy olo-malaza ara-baiboly telo izay nanomboka nanompo tamin’ny faha-telopolo taonany. Ankoatra an’i Ezekiela dia i Davida sy Josefa. Satria izy rehetra dia nanomboka nanompo tamin’ny faha-telopolo taonany, dia mpisorona avokoa izy rehetra. Davida dia tandindon’ny mpanjaka, Josefa dia mpisorona, ary Ezekiela dia mpaminany ao amin’ilay fanjakam-boninahitra telo sosona izay ahitana mpaminany sy mpisorona ary mpanjaka.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Na ahoana na ahoana fampiharantsika an’i Ezekiela mpaminany ho tandindona, dia mpisorona izy; ary rehefa ampiharina eo amin’ny tsipiky ny jobily hatramin’i Josia ka hatramin’ny 22 Oktobra, Ezekiela dia mpisorona izay hisolo tena mpisorona iray amin’ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo, araka ny asehon’ny tantaran’ny 1840 ka hatramin’ny 1844 sy ny mpanjaka Josia ka hatramin’ny 22 Oktobra, 573 tal. J.K.
Twenty-two
Roa amby roa##
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Mazava ny Baiboly fa nanompo nandritra ny roa amby roapolo taona i Ezekiela. Ny “roa amby roapolo” dia tandindon’ireo iray hetsy sy efatra alina sy efatra arivo izay famantarana maneho ny maha-Andriamanitra natambatra amin’ny maha-olombelona. Ao amin’ny tantara asehon’ny Paskan’i Josia ka hatramin’ny fankalazana ny Jobily tamin’ny 22 Oktobra ao amin’ny toko faha-efapolo, ny Paskan’i Josia dia tandindon’ny asan’i Josiah Litch tamin’ny 1838 sy 1840. Izany asa izany dia ny famelabelarana ireo faminanian’ny fotoana momba ny loza voalohany sy faharoa. Azo tsapa ankehitriny fa ny faminaniana momba ny loza voalohany sy faharoa dia lehibe lavitra noho izay fantatry ny mpisava lalana.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezekiela amin’ny maha-mpaminany ara-baiboly azy dia manondro daty voafaritra mazava kokoa ao amin’ny sorany noho ny mpanoratra ara-baiboly hafa rehetra.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day-year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega, rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
I Ezekiela no omega amin’ilay fitsipika hoe andro iray dia mitovy amin’ny taona iray ao amin’ny faminanian’ny Baiboly. Ao amin’ny bokin’ny Nomery, ny filazana voalohany, na alfa, momba ilay fitsipika hoe andro iray ho taona iray dia aseho amin’ilay fikomiana voalohany tao Kadesy, izay nahatonga ny firenirenena tany an’efitra nandritra ny efapolo taona. Ny fikomiana farany, na omega, dia asehon’i Ezekiela ao amin’ny toko fahefatra, rehefa ravana i Jerosalema.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Araka ny isan’ny andro izay nizahanareo ny tany, dia efa-polo andro, ka ny andro iray ho taona iray, no hitondranareo ny helokareo, dia efa-polo taona; ary ho fantatrareo ny fanesorako ny teniko. Izaho Jehovah no niteny; hotanterahiko tokoa izany amin’ity fiangonana ratsy manontolo ity, izay niangona hanohitra Ahy; eto amin’ity efitra ity no hahalany ritra azy, ary eo no hahafatesany. Nomery 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Ary ianao koa mandria amin’ny ilanao havia, ka apetraho eo aminy ny heloky ny taranak’Israely; araka ny isan’ny andro handrianao eo aminy no hitondranao ny helony. Fa efa nataoko aminao ny taona nisian’ny helony, araka ny isan’ny andro, dia telon-jato sy sivifolo andro; toy izany no hitondranao ny heloky ny taranak’Israely. Ary rehefa vitanao ireo, dia mandria indray amin’ny ilanao havanana, ka hitondra ny heloky ny taranak’i Joda efapolo andro ianao; andro iray no nataoko ho solon’ny taona iray ho anao. Koa atodiho mankany amin’ny fahirano an’i Jerosalema ny tavanao, ary aoka hiseho tsy misarona ny sandrinao, ka maminania hanohitra azy. Ezekiela 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellions representing the day-for-a-year principle. The “day-for-a-year principle” was the primary rule of the Millerites in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kadesy sy ny fandravana an’i Jerosalema dia maneho ireo fikomiana alfa sy omega izay maneho ny foto-kevitra hoe ny andro iray dia solon’ny taona iray. Ny “foto-kevitra hoe ny andro iray dia solon’ny taona iray” no fitsipika fototra narahin’ny Millerita teo amin’ny tantara nanomboka tamin’ny 1840 ka hatramin’ny 1844, araka ny anehoana izany ara-tandindona ao amin’ny zotran’ny Jobily nanomboka tamin’i Josia mpanjaka ka hatramin’ny 22 Oktobra. Ezekiela dia manonona daty betsaka kokoa noho ny mpaminany hafa rehetra. Ao anatin’ireo daty voatondron’i Ezekiela no ahafantarana ny zotran’ny Jobily, ka mampifandray mivantana ny fijoroan’i Ezekiela ho vavolombelona amin’ny tantaran’ny anjely voalohany sy faharoa, ary aorian’izany, amin’ny tantaran’ny anjely fahatelo.
Along with the “Jubilee line,” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram (later Abraham) of ‘the old’ and Saul (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Miaraka amin’ilay “tsipiky ny Jobily,” dia mandry amin’ny ilany iray mandritra ny telonjato sy sivifolo andro i Ezekiela, ary avy eo amin’ny ilany hafa mandritra ny efapolo andro. Ny “Efajato sy telopolo” dia tandindon’ny fanekena taloha sy ny fanekena vaovao, satria ny teny fikasan’ny faneken’i Abrama momba ny fahababoana tany Egypta nandritra ny efajato taona dia nahazo ny fijoroana ho vavolombelona faharoa, dia ny telopolo taona, tamin’ny apostoly Paoly. Niara-nanambatra ny fijoroany ho vavolombelona i Abrama (Abrahama tatỳ aoriana) ao amin’‘ny taloha’ sy i Saoly (Paoly tatỳ aoriana) ao amin’‘ny vaovao’ mba hametrahana ny efajato sy telopolo taona ho tandindon’ny fanekena mandrakizay. “Telonjato sy sivifolo andro” “no hitondranao ny heloky ny taranak’Isiraely.” “Ary” “hitondra ny heloky ny taranak’i Joda mandritra ny efapolo andro ianao.” Raha atambatra, ny ilany havanana sy ny ilany havia dia mitovy amin’i Abrama sy i Paoly.
The covenant was always based upon obedience or disobedience—life or death. The year-day principle in Millerite history was a life-or-death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life-or-death issue, and the life-or-death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred and ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel lay upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Ny fanekena dia nifototra mandrakariva tamin’ny fankatoavana na ny tsy fankatoavana—fiainana na fahafatesana. Ny fitsipiky ny andro iray ho taona iray teo amin’ny tantaran’ny Millerita dia raharaha niankinan’ny fiainana na ny fahafatesana, ary nambaran’ny anjely voalohany ho filazantsara mandrakizay izany tantara izany. Ny “filazantsara” dia raharaha iankinan’ny fiainana na ny fahafatesana, ary ny raharaha nizahana toetra teo amin’ny tantaran’ny Millerita sady niankinan’ny fiainana na ny fahafatesana dia napetraka tao anatin’ny rafitr’ilay fitsipika milaza fa ny andro iray dia mifanitsy amin’ny taona iray. Ny filazana mialoha izay nanome hery ny hafatry ny anjely voalohany dia ilay faminanian’ny loza faharoa momba ny iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro. Ao anatin’ireo sivifolo sy telonjato andro nandrian’i Ezekiela tamin’ny ilany havia no ahitana fanoharana maneho ilay faminaniana ara-potoana momba ny loza faharoa, dia ny iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro. Ilaina ny fahaiza-manavaka ara-paminaniana mba hizarana araka ny tokony ho izy ilay faminaniana, nefa izany dia tsy inona fa ny asa mitohy ataon’ny Liona avy amin’ny firenen’i Joda amin’ny fanalany ny tombokasen’ny hafatry ny antso mamatonalina.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Miady hevitra aho fa i Ezekiela dia tsy maintsy raisina ho tandindon’ny iray hetsy sy efatra arivo sy efatra alina, kanefa indrindra indrindra ho tandindon’ny fanomezana ny Fanahin’ny Faminaniana, na aseho ho fisehoan’ny mpaminany amin’ny andro farany izany, na ho fisehoan’ny vahoakan’ny fanekena izay mahatakatra ny foto-kevitry ny fomba fiasa andalana eo ambonin’ny andalana.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Izaho dia manamafy fa ny fahazavana nentin’i Ezekiela momba ny faminaniana ny amin’ny telonjato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro dia mifanaraka amin’ilay lehilahy mpanadio vovoka izay manipy ireo firavaka ao anatin’ilay vata lehibe kokoa.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Manamafy aho fa ny fahazavana avy amin’i Ezekiela dia singa tena ilaina amin’ny hafatry ny vato fehizoro, rehefa vita ny tempoly.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ao amin’ny andininy voalohany amin’ny toko fahefapolo, dia eo amin’ny 22 Oktobra no misy an’i Ezekiela, ary eo no anomezana azy ny fahitana momba ny tempoly ho avy. Io tempoly io no tempolin’ireo efatra arivo amby efatra alina amby iray hetsy, ary i Ezekiela no tandindon’izy ireo. Ho efa tafavoaka tamin’ny fitsapana roa io antokon’olona io alohan’ny hahatongavany amin’ny fitsapana fahatelo sady manapa-kevitra. Aseho ho mandray ny fahazavany ao amin’ny tempoly i Ezekiela, ka noho izany, ny fahazavana avoakany amin’ny maha-tandindona azy dia maneho ny fahazavana tonga rehefa miditra ao amin’ny Fitoerana Masina Indrindra ny vahoakan’Andriamanitra, mifanaraka amin’ny Daniela toko fahafolo.
The light of the Revelation of Jesus Christ that is unsealed is unsealed just before probation closes.
Ny fahazavan’ny Fanambaran’i Jesosy Kristy izay vahana ny tombo-kaseny dia vahana ny tombo-kaseny alohan’ny hifaranan’ny fotoam-pahasoavana kelikely.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ary hoy Izy tamiko: Aza asiana tombo-kase ny teny faminanian’ity boky ity; fa antomotra ny fotoana. Izay tsy marina, aoka mbola tsy ho marina ihany izy; ary izay maloto, aoka mbola ho maloto ihany izy; ary izay marina, aoka mbola ho marina ihany izy; ary izay masina, aoka mbola ho masina ihany izy. Apokalypsy 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
Ny “fotoana dia akaiky” izay mialoha indrindra ny hikatonan’ny fotoam-pahasoavana ao amin’ny andininy fahairaika ambin’ny folo, ary noho izany dia voavaha amin’izany fotoana izany ny Fanambaran’i Jesosy Kristy, satria “akaiky ny fotoana.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy mba hampisehoany amin’ny mpanompony ny zavatra tsy maintsy ho tanteraka faingana; ary nampitondrainy tamin’ny anjeliny izany ka nambarany tamin’i Jaona mpanompony; izay nanambara ny tenin’Andriamanitra sy ny filazana nataon’i Jesosy Kristy ary izay rehetra hitany. Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao aminy; fa efa akaiky ny fotoana. Apokalypsy 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight, the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Mifarana ny fotoana fitsarana ho an’ny Advantista Mitandrina ny Andro Fahafito Laodiseana amin’ny lalàna alahady, ary ny Advantisma dia aseho ho Jerosalema ao amin’ny toko fahasivy amin’i Ezekiela. Ao no andraisan’ireo izay misento sy mitaraina noho ny fahavetavetana atao eo amin’ny tany sy ao amin’ny fiangonana ny tombo-kase. Ny fanisiana tombo-kase dia tanteraka rehefa mampahatezitra ny firenena ny rivotra avy any atsinanana, dia ny finoana silamo, fotoana fohy mialoha ny hifaranan’ny fotoana fitsarana. Ao amin’ny toko fahavalo amin’i Ezekiela, ny taranaka efatra ao amin’ny Advantisma dia mifarana amin’ny taranaka fahefatra, izay asehon’ireo mpitarika dimy amby roapolo miankohoka amin’ny masoandro.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Io fahitana io dia nomena an’ohatra ara-paminaniana iray andro mialoha ny lalàn’ny Alahady, na fotoana fohy indrindra mialoha ny fifaranan’ny fotoam-pahasoavana, araka ny asehon’ny enina, enina, enina.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Ary tamin’ny taona fahenina, tamin’ny volana fahenina, tamin’ny andro fahadimin’ny volana, raha nipetraka tao an-tranoko aho ary ny loholon’i Joda nipetraka teo anatrehako, dia nilatsaka tao amboniko teo ny tànan’i Jehovah Tompo. Dia nijery aho, ka, indro, nisy endrika tahaka ny fisehoan’ny afo: hatramin’ny fisehoan’ny valahany midina dia afo; ary hatramin’ny valahany miakatra dia tahaka ny fisehoan’ny famirapiratana, tahaka ny lokon’ny metaly mamirapiratra. Ary naninjitra izay tahaka ny tànana Izy ka nandray ahy tamin’ny volon-doha iray; ary ny Fanahy nanandratra ahy teo anelanelan’ny tany sy ny lanitra ka nitondra ahy tamin’ny fahitan’Andriamanitra ho any Jerosalema, ho eo am-baravaran’ny vavahady anatiny izay miatrika ny avaratra, izay nisy ny fitoeran’ilay sarin’ny fahasarotam-piaro, izay mampahasaro-piaro. Ary, indro, tao ny voninahitr’Andriamanitry ny Isiraely, araka ilay fahitana izay hitako tany amin’ny tany lemaka. Ezekiela 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Ny fahitana tamin’ny taona fahenina, volana fahenina ary andro fahadimy dia tonga talohan’ny “666,” tandindon’ny lalàn’ny Alahady, rehefa hikatona ny fotoam-pahasoavana ho an’ny Advantista Laodiseana. Izany fahitana izany dia “araka ny fahitana” izay “hitany teo amin’ny tani-hay” Ezekiela. Ny fahitana hitany teo amin’ny tani-hay dia hita mialoha kokoa, ao amin’ny toko fahatelo.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Dia nitsangana aho, ka nivoaka nankany amin’ny tany lemaka; ary, indro, ny voninahitr’i Jehovah nitsangana teo, tahaka ny voninahitra izay hitako teo amoron’ny ony Kebara; dia niankohoka tamin’ny tarehiko aho. Ezekiela 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day, was the vision Ezekiel had seen earlier at the river of Chebar.
Ny fahitana teo amin’ny “lemaka”, izay fahitana tamin’ny taona fahenina, volana fahenina ary andro fahadimy, dia ilay fahitana efa hitan’i Ezekiela teo aloha teo amoron’ny ony Kebara.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ary izao no niseho, tamin’ny taona fahatelopolo, tamin’ny volana fahefatra, tamin’ny andro fahadimin’ny volana, raha tany amin’ny babo teo amoron’ny ony Kebara aho, dia nisokatra ny lanitra, ka nahita fahitan’Andriamanitra aho. Ezekiela 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, were the vision of the plain, which was also the vision of Ezekiel chapters eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking-glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
Ny “fahitana avy amin’Andriamanitra” izay “hitan’i” Ezekiela teo amoron’ny ony Kebara dia ilay fahitana teo amin’ny tany lemaka, izay ilay fahitana ao amin’ny Ezekiela toko fahavalo ka hatramin’ny fahiraika ambin’ny folo ihany koa. Naseho ireo fahitana ireo tao anatin’ny toe-javatra nijeren’i Ezekiela ny tao anatin’ny fitoerana masina, izay toerana ahatanterahan’ilay fahitana "marah" amin’ny fitaratra ao amin’ny toko fahafolo. Ezekiela dia maneho an’ireo izay misitraka ny fahazavan’ny faminaniana mamiratra avy ao amin’ny Fitoerana Masina Indrindra, rehefa avoaka ny Fanambaran’i Jesosy Kristy mialoha kelin’ny fiafaran’ny fotoam-pahasoavana.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the spring feasts and the fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would have been born at Josiah’s reformation.
Rehefa mamantatra ny tsipiky ny Jobilin’i Josia mpanjaka, izay manomboka amin’ny Paska ary mifarana amin’ny 22 Oktobra, isika, dia mamantatra ny tandindon’ireo andro firavoravoana amin’ny lohataona sy amin’ny fararano, araka ny voasoritra ao amin’ny Levitikosy toko fahatelo amby roapolo. Ao dia voasoritra amin’ny andininy roa amby roapolo avy ireo andro firavoravoana amin’ny lohataona sy amin’ny fararano, tahaka ny fanompoan’i Ezekiela izay naharitra roa amby roapolo taona. Ny fametrahana an’i Ezekiela eo amin’ny taona fahatelopolo amin’ny tsipiky ny Jobily dia ahafahana mampifanandrify ny nahaterahan’i Ezekiela amin’ny fifohazana notarihin’i Josia. Raha telopolo taona izy tamin’ny taona fahatelopolo tao anatin’ny tsingerin’ny Jobily, dia ho tamin’ny fanavaozana nataon’i Josia no nahaterahan’i Ezekiela.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there, they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-year-and-fifteen-day time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
I Ezekiela dia tandindon’ireo izay miditra amin’ny finoana ao amin’ny Fitoerana Masina Indrindra. Rehefa tafiditra ao izy ireo, dia mahita ireo kodiarana ao anatin’ny kodiarana, izay maneho ny fifampiantraikana be pitsiny eo amin’ny samy olombelona. Tahaka an’i Jaona ao amin’ny Apokalypsy toko fahafolo, i Ezekiela dia maneho ireo mpanaraka an’i Miller, fa amin’ny fomba mivantana kokoa kosa dia ireo efatra arivo sy efatra alina sy iray hetsy. Ny faminaniany mifanitsy amin’izany momba ny fe-potoana iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro dia maneho an’ohatra ny fitsarana farany mihatra amin’ny Advantisma laodikiana amin’ny alalan’ny fandravana an’i Jerosalema, ary mahafaoka ny ankamantatra momba ny valo amby telopolo sy ny efapolo.
It includes the symbolism of four hundred and thirty years.
Ao anatin’izany ny tandindon’ny efajato sy telopolo taona.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Tafiditra ao anatin’izany ny fe-potoana efa-taona asehon’ny 1333 hatramin’ny 1337, 1449 hatramin’ny 1453 ary 1840 hatramin’ny 1844.
We will begin our considerations of this most important subject in the next article.
Hanomboka ny fandinihantsika ity lohahevitra tena manan-danja ity isika ao amin’ny lahatsoratra manaraka.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Ao amin’ireo fahitana nomena an’i Isaia sy i Ezekiela ary i Jaona no ahitantsika ny fifamatoran’ny lanitra akaiky amin’ireo zava-mitranga eto ambonin’ny tany sy ny halehiben’ny fiahian’Andriamanitra ireo izay mahatoky Aminy.” Testimonies, boky faha-5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
I Kristy Tenany no Tompon’ny tempoly. Rehefa handao azy Izy, dia hiala ny voninahiny—izany voninahitra izay efa hita taloha tao amin’ny masina indrindra, teo ambonin’ny seza famindrampo, izay nidiran’ny mpisoronabe indray mandeha monja isan-taona, tamin’ny andro lehiben’ny fanavotana, nitondra ny ran’ilay fanatitra novonoina (izay tandindon’ny ran’ny Zanak’Andriamanitra nalatsaka noho ny fahotan’izao tontolo izao), ka nafafiny teo ambonin’ny alitara izany. Izany no Shekinah, ilay tabernakely hita maso an’i Jehovah.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ity voninahitra ity no naseho tamin’i Isaia, rehefa hoy izy: ‘Tamin’ny taona nahafatesan’i Ozia mpanjaka dia nahita ny Tompo nipetraka teo ambonin’ny seza fiandrianana aho, avo sady asandratra, ary ny sisin’akanjony nameno ny tempoly’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Ny fahitana nomena an’i Isaia dia maneho ny toetry ny vahoakan’Andriamanitra amin’ny andro farany. Omena tombon-tsoa izy ireo hahita amin’ny finoana ny asa izay mandroso ao amin’ny fitoerana masina any an-danitra. “Ary vohaina ny tempolin’Andriamanitra tany an-danitra, ka hita tao amin’ny tempoliny ny fiaran’ny fanekeny.” Raha mibanjina amin’ny finoana ao amin’ny masina indrindra izy ireo ka mahita ny asan’i Kristy ao amin’ny fitoerana masina any an-danitra, dia tsapany fa vahoaka maloto molotra izy,—vahoaka izay matetika niteny zava-poana tamin’ny molony, ary ny talenta izay nomena azy dia tsy nohamasinina na nampiasaina ho voninahitr’Andriamanitra. Koa tsy mahagaga raha kivy izy ireo rehefa ampitahainy ny fahalemena sy ny tsy fahamendrehany amin’ny fahadiovana sy ny hatsaran’ny toetra be voninahitr’i Kristy. Kanefa raha izy ireo, tahaka an’i Isaia, no handray ny fahatsapana izay kasain’ny Tompo hapetraka ao am-po, raha hanetry ny fanahiny eo anatrehan’Andriamanitra izy, dia misy fanantenana ho azy. Eo ambonin’ny seza fiandrianana ny avilin’ny teny fikasana, ary ny asa natao ho an’i Isaia dia hatao ao aminy. Hamaly ny fangatahana avy amin’ny fo torotoro Andriamanitra.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ny tanjon’ity asa lehibe sy manetriketrika ataon’Andriamanitra ity dia ny hanangona ireo amboara ho ao amin’ny trano fitahirizam-bokatra any an-danitra; fa ny tany dia ho feno ny voninahitry ny Tompo. Koa aoka tsy hisy ho kivy, raha mahita ny faharatsiana manjaka sy mandre ny teny aloaky ny molotra maloto. Rehefa milahatra hanohitra ny vahoakan’Andriamanitra ny herin’ny maizina; rehefa hanangona ny tafiny Satana ho amin’ilay ady lehibe farany, ary toa lehibe sy saika tsy hay tohaina ny heriny, ny fahitana mazava ny voninahitra avy amin’Andriamanitra, ilay seza fiandrianana avo sy asandratra, voahodidin’ny avana fanekena, dia hitondra fampiononana sy toky ary fiadanana.” Review and Herald, 22 Desambra 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Teo amoron’ny ony Kebara, i Ezekiela dia nahita tafio-drivotra toa avy any avaratra, “rahona lehibe iray sy afo miolikolika ao aminy, ary nisy famirapiratana nanodidina azy, ary avy teo afovoany dia toy ny lokon’ny ambora.” Kodiarana maro, nifampiditra ny iray tamin’ny iray, no nahetsiky ny zava-manana aina efatra. Avo dia avo ambonin’ireo rehetra ireo “dia nisy endriky ny seza fiandrianana, tahaka ny fijery vato safira; ary teo ambonin’ny endriky ny seza fiandrianana dia nisy endrika tahaka ny fijerin’olona iray teo amboniny.” “Ary hita teo amin’ny kerobima ny endriky ny tanan’olona teo ambanin’ny elany.” Ezekiela 1:4, 26; 10:8. Naharitra sy sarotra dia sarotra ny firafitry ny kodiarana ka tamin’ny fijery voalohany dia toa nisy fisavoritahana; nefa nihetsika tao anatin’ny firindrana tonga lafatra izy ireo. Ireo zava-boahary any an-danitra, notohanana sy notarihin’ny tanana teo ambanin’ny elatry ny kerobima, no nanosika ireo kodiarana ireo; ambonin’izy ireo, teo ambonin’ny seza fiandrianana safira, no nisy Ilay Mandrakizay; ary manodidina ny seza fiandrianana dia nisy avana, tandindon’ny famindram-pon’Andriamanitra.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Tahaka ireo fihodinan-javatra sarotra tahaka ny kodiarana izay teo ambanin’ny fitarihan’ny tanana eo ambanin’ny elatry ny kerobima, dia eo ambanin’ny fifehezan’Andriamanitra koa ny fifanindrian-javatra sarotra eo amin’ny zava-mitranga amin’ny olombelona. Eo afovoan’ny ady sy ny korontanan’ny firenena, Ilay mipetraka ambonin’ny kerobima dia mbola mitarika ny raharahan’ny tany ihany.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Ny tantaran’ireo firenena izay nifandimby nibodo ny fotoana sy ny toerana voatendry ho azy avy, ka tsy fantany akory fa nijoro ho vavolombelon’ny fahamarinana izay tsy azony ny heviny, dia miteny amintsika. Ho an’ny firenena rehetra sy ho an’ny olona tsirairay amin’izao andro izao dia efa nanendry toerana iray ao amin’ny drafiny lehibe Andriamanitra. Ankehitriny, ny olona sy ny firenena dia refesina amin’ny fizahan-danja eny an-tànan’Ilay tsy mba mety diso. Samy manapa-kevitra ny anjarany amin’ny safidiny avy ny rehetra, ary Andriamanitra no mandrindra izany rehetra izany mba hanatanterahana ny fikasany.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Ny tantara izay efa nofaritan’ilay IZAHO LEHIBE ao amin’ny Teniny, mampifamatotra rohy manaraka rohy ao amin’ny rojo faminaniana, hatramin’ny mandrakizay lasa ka hatramin’ny mandrakizay ho avy, dia milaza amintsika izay misy antsika ankehitriny ao amin’ny fandehan’ny taona, ary izay azo antenaina amin’ny andro ho avy. Izay rehetra efa nambaran’ny faminaniana fa ho tanteraka, mandra-pahatongan’izao fotoana izao, dia efa voasoritra teo amin’ny pejin’ny tantara, ary azo antoka ho antsika fa izay rehetra mbola ho avy dia hotanterahina araka ny filaharany.” Education, 178.