Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezekiela dia maneho ireo izay efa nanaovan’ilay Liona avy amin’ny fokon’i Joda asa fanabeazana, ary ny foto-pampianarany fototra dia “didy anampy didy.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Izay nolazainy hoe: Ito no fitsaharana izay ahafahanareo mampitsahatra ny reraka; ary ito no famelombelomana; kanefa tsy nety nihaino izy. Fa ny tenin’i Jehovah taminy dia didy anampy didy, didy anampy didy; andalana anampy andalana, andalana anampy andalana; kely etỳ, ary kely erỳ; mba handehanany ka hihemotra, ary ho torotoro, sy ho voafandrika, ary ho voasambotra. Isaia 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Amin’izao fotoana izao dia mamaha ny bokin’i Ezekiela ny Liona avy amin’ny firenen’i Joda. Ampahafantarina antsika fa mpisorona i Ezekiela tamin’ny taona fahatelopolo, na ny “telopolo” dia maneho ny taonany ara-tandindona amin’ny maha-mpisorona azy, na ny taona fahatelopolo ao amin’ilay tsipika ara-paminaniana izay nanomboka tamin’ilay Paska Lehibe nataon’i Josia. Ny fisoronana farany amin’ny andro farany dia ireo efatra arivo amby efatra alina sy iray hetsy, ary ny tantara fahiny ara-bakiteny dia tandindon’ny tantara ara-tandindona amin’ny andro farany.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Fa ianareo no hatao hoe Mpisoron’i Jehovah; ny olona hiantso anareo hoe Mpanompon’Andriamanitsika; hihinana ny haren’ny jentilisa ianareo, ary ao amin’ny voninahiny no hireharehanareo. Isaia 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels, and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history of both Peter and Ezekiel is located at and is represented in the history of Panium.
I Ezekiela dia tandindon’ny vahoakan’Andriamanitra amin’ny andro farany–ilay tantara masina izay tondroin’ny fijoroana ho vavolombelona ara-paminaniana tsirairay. Izany tantara masina izany dia ny fihetsehan’ny anjely fahatelo, izay naseho ara-tandindona indrindra tamin’ny fihetsehan’ny anjely voalohany tamin’ny 1840. Ny fihetsehan’ny anjely voalohany dia ilay anjely alfa amin’ireo anjely telo, ary ny fahatelo no anjely omega. Noho izany, i Ezekiela dia ampifanarahana amin’i Petera amin’ny fotoam-panisiana tombo-kase ny efatra arivo amby efatra alina amby iray hetsy. Ny tantara ara-tandindon’i Petera sy Ezekiela dia samy hita sy aseho ao amin’ny tantaran’i Panium.
The Little Book
Ny Boky Kely
Ezekiel takes the little book, as did John in Revelation ten.
Nalain’i Ezekiela ny boky kely, tahaka ny nataon’i Jaona ao amin’ny Apokalypsy toko faha‑folo.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Fa ianao kosa, ry zanak’olona, henoy izay lazaiko aminao; aza mba mpiodina tahaka izany taranaka mpiodina izany ianao; sokafy ny vavanao, ka hano izay omeko anao. Ary raha nijery aho, indro, nisy tanana nahinjitra tamiko; ary, indro, nisy horonam-boky tao anatiny; ary novelariny teo anoloako izany; ary nisy soratra tao anatiny sy tao ivelany; ary voasoratra tao anatiny ny fitomaniana sy ny fidradradradrana ary ny loza. Ary hoy koa Izy tamiko: Ry zanak’olona, hano izay hitanao; hano ity horonana ity, dia mandehana miteny amin’ny taranak’Isiraely. Dia nosokafako ny vavako, ary nampihinaniny ahy izany horonana izany. Ary hoy Izy tamiko: Ry zanak’olona, ampihinano ny kibonao, ary fenoy ity horonana izay omeko anao ity ny tsinainao. Dia nohaniko izany; ary teo am-bavako dia mamy tahaka ny tantely izany. Ezekiela 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840, until October 22, 1844.
Ao amin’ny Apokalypsy toko fahafolo, dia mihinana ilay boky kely i Jaona, ary io toko manontolo io dia maneho ny fisehoan’ny herin’Andriamanitra nanomboka tamin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Ilay anjely izay miray amin’ny fanambarana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa iray maneran-tany sy manana hery tsy mbola fahita no voalaza mialoha eto. Ny hetsika momba ny fiavian’i Kristy tamin’ny taona 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina tany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hita tamin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa ireo dia ho resen’ny hetsika mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.” The Great Controversy, 611.
Ezekiel is aligned with John in chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
I Ezekiela dia mifanaraka amin’i Jaona ao amin’ny toko fahafolo amin’ny Apokalypsy, ka i Petera sy Jaona ary Ezekiela dia miara-mijoro eo amin’ny toerana voatendry ho azy mandritra ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
Ny taona 1840 ka hatramin’ny 1844 dia maneho fe-potoana efatra taona izay nanomboka tamin’ny fanombohan’ilay faminaniana ara-potoana izay niandoha tamin’ny fe-potoana dimy amby zato taona tamin’ny 27 Jolay 1299. Ireo “dimy volana” ireo dia nifarana ka niray tamin’ilay faminaniana ara-potoana telo-jato iraika amby sivifolo taona sy dimy ambin’ny folo andro izay nifarana tamin’ny 11 Aogositra 1840, raha ny fisehoana be voninahitr’ny herin’Andriamanitra kosa dia naseho hatramin’ny 22 Oktobra 1844. Ary tamin’izany dia nitsahatra ny fampiharana ny fotoana ara-paminaniana.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Ary nianiana tamin’izay velona mandrakizay doria, Izay nahary ny lanitra sy izay rehetra ao aminy, ary ny tany sy izay rehetra eo aminy, ary ny ranomasina sy izay rehetra ao aminy, fa tsy hisy andro intsony. Apokalypsy 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Nifarana ny fotoana ara-paminaniana ho fampiharana manan-kery ny faminaniana tamin’ny 22 Oktobra 1844. I Ezekiela sy Petera ary Jaona dia samy misolo tena ireo virijina hendrin’Andriamanitra tao amin’ny hetsiky ny anjely voalohany sy faharoa, ary koa ny hetsiky ny anjely fahatelo.
Visions
Fahitana
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Ny ‘toko iraika ambin’ny folo’ voalohany ao amin’i Ezekiela dia mampiseho andianà “fahitana”, araka izay aseho ao amin’ny andininy voalohany amin’ny toko voalohany.
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 tamin’ny taona fahatelopolo, tamin’ny volana fahefatra, tamin’ny andro fahadimin’ny volana, raha teo amin’ny babo aho teny amoron’ny reniranon’i Kebara, dia nisokatra ny lanitra, ary nahita fahitan’Andriamanitra aho. Ezekiela 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
Ny “fahitana” ao amin’ny toko iraika ambin’ny folo voalohany dia nomena voalohany tao amin’ny toko voalohany teo amoron’ny ony Kebara; avy eo dia nohalalina sy nitarina tao amin’ny fahitana ao amin’ny toko fahatelo teny amin’ny “lembalemba”; ary avy eo indray tao amin’ny fahitana ao Jerosalema ao amin’ny toko fahavalo. Ireo toerana telo, dia ny ony Kebara sy ny lembalemba ary Jerosalema, dia maneho fahitana telo izay miaraka mandrafitra fahitana iray ihany, dia ny “fahitana” ao amin’ny andininy voalohany sy ao amin’ireo toko ‘iraika ambin’ny folo’ voalohany.
Jubilee
Jobily
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example, Passover represents the spring feasts and the day of atonement represents the fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC, of a Jubilee year is supported by the historians.
Mora tohanana ny fiheverana ilay taona fahatelopolo ho taona fahatelopolo amin’ny tsingerin’ny Jobily izay nanomboka tamin’ilay Paska nalaza nataon’i Josia ary nifarana tamin’ny 22 Oktobra, satria io tsipika manokana eo amin’ny tantara masina io dia aseho mazava tsara, tsipika anampy tsipika, miaraka amin’ny vavolombelona mihoatra ny iray. Ohatra, ny Paska dia maneho ireo andro firavoravoana amin’ny lohataona, ary ny Andro Fanavotana kosa dia maneho ireo andro firavoravoana amin’ny fararano. Ny Levitikosy toko fahatelo amby roapolo àry dia mifanandrify amin’ny tsingerin’ny Jobily izay nanomboka tamin’i Josia. Misy tsipika hafa koa mifanandrify amin’ny tantara asehon’i Josia mpanjaka hatramin’ny 22 Oktobra 573 talohan’i Kristy. Ny fahatanterahana ara-tantaran’ny taona Jobily iray tamin’ny 22 Oktobra 573 talohan’i Kristy dia tohanan’ny mpahay tantara.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and 622 BC is also accepted by those biblical chronologists as the date of Josiah’s Great Passover. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Amin’ny ankapobeny dia eken’ireo mpahay fanisan-taona tsara ny fametrahana ny andro fanavotana ho tamin’ny 22 Oktobra 573 talohan’i Kristy, ary eken’ireo mpahay fanisan-taona ara-Baiboly ireo koa fa ny taona 622 talohan’i Kristy no datin’ny Paska Lehiben’i Josia. Ny Paska, izay tandindon’ireo fety amin’ny lohataona, dia nanomboka tsingerin’ny Jobily naharitra sivy amby efapolo taona, izay nifarana tamin’ny tandindon’ireo fety amin’ny fararano, tamin’ny andro fanavotana. Ireo herinandron-taona fito izay nahaforona sivy amby efapolo taona dia tandindon’ny Sabatan’ny tany.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“Isaky ny pejy, na tantara, na fitsipika, na faminaniana, dia mamirapiratry ny voninahitry ny Zanak’Andriamanitra ny Soratra Masina ao amin’ny Testamenta Taloha. Araka izay niorina tamin’ny fanendren’Andriamanitra azy, ny rafitra manontolon’ny Jodaisma dia faminaniana mirindra momba ny filazantsara. An’i Kristy no “anambaran’ny mpaminany rehetra.” Asan’ny Apostoly 10:43. Hatramin’ny teny fikasana nomena an’i Adama ka nidina tamin’ny tsipiky ny patriarka sy ny rafitry ny lalàna, dia ny fahazavana be voninahitr’ny lanitra no nampiseho mazava ny dian’ny Mpanavotra. Nahita ny Kintan’i Betlehema ireo mpahita, dia i Siloha izay ho avy, raha nandalo teo anoloany tamin’ny filaharana miafina ny zavatra mbola ho avy. Tamin’ny fanatitra rehetra dia naseho ny fahafatesan’i Kristy. Tamin’ny rahon’ny ditin-kazo manitra rehetra no niakaran’ny fahamarinany. Tamin’ny trompetran’ny Jobily rehetra no nanenoan’ny anarany. Tao amin’ilay zava-miafina mahatahotra tao amin’ny efitra masina indrindra no nitoeran’ny voninahiny.” Ilay Fitiavan’Andriamanitra, 211.
Seventeen
Fito Ambin’ny Folo
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573, as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330 was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Nentina tany Babylona i Zedekia rehefa lavo i Jerosalema, efatra ambin’ny folo taona talohan’ny taona 573 talohan’i Kristy. Ny mpahay tantara jiosy dia manondro ny tsingerin’ny Jobily nanomboka tamin’ny andron’i Josia tamin’ny taona 622 ka hatramin’ny 22 Oktobra 573 ho tsingerin’ny Jobily faha-17. Fito ambin’ny folo taona ny fe-potoana teo anelanelan’ny ady tao Rafia sy ny ady tao Panium. I Ptolemeo no nandresy tamin’ny ady tao Rafia, ary nanjaka nandritra ny fito ambin’ny folo taona izy tamin’ny naha-mpanjakan’ny atsimo azy. Fito ambin’ny folo taona no lasa hatramin’ny namoahana ny Didin’i Milan ka hatramin’ny nizaran’i Konstantino ny fanjakany tamin’ny taona 330. Tamin’ny tsingerin’ny Jobily fahafito ambin’ny folo no noravan’i Nebokadnezara i Jerosalema.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Fa ny zanak’Isiraely dia hitoetra andro maro tsy misy mpanjaka, ary tsy misy andriana, ary tsy misy fanatitra, ary tsy misy tsangambato, ary tsy misy efoda, ary tsy misy terafima; rehefa afaka izany dia hiverina ny zanak’Isiraely ka hitady an’i Jehovah Andriamaniny sy Davida mpanjakany; ary hatahotra an’i Jehovah sy ny fahatsarany izy amin’ny andro farany. Hosea 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king, is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Miresaka lohahevitra mifandray mivantana amin’ny fahababoan’i Zedekia i Hosea, na dia maneho ny fiandohan’ny fahababoan’ny fanjakana tany avaratra tamin’ny taona 723 talohan’i Kristy koa aza izany. Ny antony ifandraisan’io andalan-teny ao amin’i Hosea io amin’ny fijoroana ho vavolombelon’i Ezekiela dia mifamatotra amin’ny fandavana an’Andriamanitra, rehefa niziriziry nitaky mpanjaka olombelona i Isiraely. Ny fanirian’i Isiraely hofehezin’ny mpanjaka olombelona, fa tsy ny Mpanjaka Andriamanitra, dia aseho ho “ny reharehan’ny herinareo” ao amin’ilay fitsarana "impito" voalaza ao amin’ny Levitikosy 26.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Ary raha na mbola tsy hihaino Ahy ihany ianareo na dia eo aza izany rehetra izany, dia hamaiziko impito mihoatra noho izany noho ny fahotanareo ianareo. Ary horotidiko ny fireharehan’ny herinareo; ary hataoko ho tahaka ny vy ny lanitrareo, ary ho tahaka ny varahina ny taninareo. Levitikosy 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then the captivity of king Zedekiah of the southern kingdom in 586 BC represent the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
Ny hoe “fireharehan’ny herinareo” dia maneho ny fanirian’ny Isiraely hitovy amin’izao tontolo izao sy hanana ny mpanjakany manokana. Ny fanesorana ny mpanjaka tao amin’ny fanjakana tany avaratra tamin’ny taona 723 talohan’i Kristy, ary avy eo ny fahababoan’i Zedekia, mpanjakan’ny fanjakana tany atsimo, tamin’ny taona 586 talohan’i Kristy, dia maneho ny fanorotoroana ny “fireharehana” nananan’ny Isiraely fahiny, ary ny fireharehana dia mialoha ny fahalavoana. Ao amin’ny faminanian’ny Baiboly, ny hoe “hery” dia manondro mpanjaka na fanjakana, ary ny fireharehan’ny Isiraely tamin’ny nahazoany mpanjaka olombelona dia mariky ny fandavany ny fitondran’Andriamanitra sy ilay Mpanjaka Andriamanitra.
Prophetically the pride of the power of Judah was broken when Manasseh was taken captive into Babylon and Judah was in subjection to foreign power from then on. Zedekiah represents the final end of the progressive breaking of the pride of their power.
Ara-paminaniana, ny fireharehan’ny herin’i Joda dia notorotoroina rehefa nentina ho babo tany Babylona i Manase, ary nanomboka tamin’izany dia teo ambanin’ny fahefan’ny firenen-kafa i Joda. I Zedekia no maneho ny fiafaran’ity fanorotoroana miandalana ny fireharehan’ny herin’izy ireo ity.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Ary raha Samoela, rehefa antitra izy, dia ny zanany no nataony mpitsara ny Isiraely. Ary Joela no anaran’ny lahimatoany, ary Abia no anaran’ny faharoa; mpitsara tany Beri-sheba izy ireo. Nefa ny zanany tsy nandeha tamin’ny lalany, fa nivily nanaraka ny harena tsy marina, ka nandray kolikoly sy nanodikodina ny fitsarana. Dia niara-nivory ny loholon’ny Isiraely rehetra ka nankany amin’i Samoela tany Rama, ary hoy izy taminy: Indro, efa antitra ianao, ary ny zanakao tsy mandeha amin’ny lalanao; koa ankehitriny manendre mpanjaka ho anay hitsara anay tahaka ny firenena rehetra. Fa tsy sitrak’i Samoela izany teny izany, raha hoy izy ireo: Omeo mpanjaka izahay hitsara anay. Dia nivavaka tamin’i Jehovah Samoela. Ary hoy Jehovah tamin’i Samoela: Henoy ny feon’ny olona amin’izay rehetra lazainy aminao; fa tsy ianao no nolaviny, fa Izaho no nolaviny, tsy tiany hanjaka aminy Aho. Araka ny asa rehetra izay nataony hatramin’ny andro nitondrako azy niakatra avy tany Egypta ka mandraka androany, dia ny nandaozany Ahy sy nanompoany andriamani-kafa no ataony aminao kosa. Koa ankehitriny henoy ny feony; kanefa aoka hananatra mafy azy ianao sady hampahafantatra azy ny fomban’ny mpanjaka izay hanjaka aminy. 1 Samoela 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Tsara homarihina fa tamin’izany fotoana izany dia nolavin’ny Isiraely tsy Andriamanitra ho Mpanjakany ihany, fa nolaviny koa ny Fanahin’ny Faminaniana, izay nasehon’i Samoela, fa hoy ny Soratra: “efa nahafoy Ahy izy, ka nanompo andriamani-kafa, dia toy izany koa no ataony aminao.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“I Satana dia ... manery tsy an-kijanona ny sandoka—mba hampivily hiala amin’ny fahamarinana. Ny fitaka farany indrindra hataon’i Satana dia ny hanafoana ny herin’ny fijoroana vavolombelon’ny Fanahin’Andriamanitra. ‘Raha tsy misy fahitana, dia mihahaka ny olona’ (Ohabolana 29:18). Hiasa amim-pahakingana i Satana, amin’ny fomba samihafa sy amin’ny alalan’ny fitaovana samihafa, mba hampihozongozona ny fitokisan’ny vahoaka sisa tavela an’Andriamanitra amin’ilay fijoroana vavolombelona marina.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Hisy fankahalana hovelomina hanohitra ny Testimonies, izay avy amin’i Satana. Ny asan’i Satana dia ny hampihozongozona ny finoan’ny fiangonana momba izany, noho izao antony izao: tsy ho azon’i Satana atao ny hanana lalana mazava toy izany hampidirany ny fitaka ataony sy hamatorany fanahy ao anatin’ny famitahany, raha toa ka hajaina ny fampitandremana sy ny fananarana ary ny torohevitra avy amin’ny Fanahin’Andriamanitra.” Selected Messages, boky 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Ny fitaka farany ho an’ny teôkrasian’i Isiraely fahiny dia fandavana tsy an’Andriamanitra ihany, fa koa ny Fanahin’ny Faminaniana. Io fandavana tamin’ny 1097 talohan’i K. io dia tandindon’ny fitaka farany an’ny Advantista Mitandrina ny Andro Fahafito Laodiseana tamin’ny 1863. Ny “impito” ao amin’ny Levitikosy faha-roa amby roapolo dia Tenin’Andriamanitra, ary ny Fanahin’ny Faminaniana dia milaza momba ny “impito” fa “tsy tokony hovaina izany.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovàna izany; fa ny tarehimarika dia araka izay tiany; fa ny tanany no nanarona sy nanafina fahadisoana iray teo amin’ny tarehimarika sasany, mba tsy hisy hahita izany, mandra-panesorana ny tanany.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times,” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy, identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Mazava fa nankatoavin’ny Fanahin’ny Faminaniana ny “fetr’andro fito,” ary io fankatoavany io dia fampitandremana mba tsy hanovana ireo tarehimarika eo amin’ilay tabilao, izay misy ny "fetr’andro fito" eo amin’ny tsanganana afovoany sy eo amin’ny zorony ambony ankavanana. Niaraka tamin’ilay tabilao sandoka nataon’i Uriah Smith tamin’ny 1863, ny fandavana tsikelikely ireo fahamarinana fototra, izay nasehon’ny Isiraely fahiny ho tandindona tamin’ny nandavany an’Andriamanitra sy ny Fanahin’ny Faminaniana, no nanamarika ny fikomiana tamin’ny 1863. Ny datin’ny fikomiana tamin’ny 1863 dia mifanaraka amin’ilay zotram-paminaniana aseho ao amin’ny bokin’i Ezekiela. Tao amin’io fizotry ny tantara io, ny fiafarany dia ny fandravana an’i Jerosalema, izay tandindon’ny lalàna momba ny Alahady. Ny vanim-potoana manomboka amin’ny 1863 ka hatramin’ny lalàna momba ny Alahady izay ho avy tsy ho ela dia naseho ara-tandindona tamin’ny tantara nanomboka tamin’i Saoly mpanjaka tamin’ny 1097 talohan’i Kristy ka hatramin’i Zedekia tamin’ny 586 talohan’i Kristy.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 592 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Zedekia dia nentina ho babo tany Babylona efatra ambin’ny folo taona talohan’ny Jobily tamin’ny 573 T.K. Ny tsingerin’ny Jobily fahafito ambin’ny folo dia nanomboka tamin’ny 622 T.K., ary tamin’ny taona fahatelopolo no nananganana an’i Ezekiela ho mpisorona tamin’ny 592 T.K., ary dimy taona tatỳ aoriana dia rava i Jerosalema tamin’ny 586 T.K. Rava tamin’io andro io ihany tamin’ny taona izy, tahaka ny nandravana azy fanindroany tamin’ny A.D. 70 nataon’i Titosy. Ny andininy voalohany ao amin’ny Ezekiela toko voalohany dia dimy taona talohan’ny fandravana an’i Jerosalema ary sivy ambin’ny folo taona talohan’ny fahitan’ny tempoly ao amin’ny toko fahaefapolo.
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, tany am-piandohan’ny taona, tamin’ny andro fahafolon’ny volana, tamin’ny taona fahefatra ambin’ny folo taorian’ny namelezana ny tanàna, tamin’izany andro izany indrindra no nahatongavan’ny tanan’i Jehovah tamiko, ka nitondra ahy tany. Ezekiela 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Noho ny tsy fankatoavana ny fanekena momba ny Sabatan’ny tany, dia nambaran’Andriamanitra fa ny “fetr’andro fito” no ho ozona noho ny tsy fankatoavana ny taona fahafito, izay Sabatan’ny tany. Ny “fetr’andro” dia taona iray, ary ny “taona” dia enimpolo sy telonjato andro, ka ny fito ampitomboina amin’ny enimpolo sy telonjato dia roapolo sy dimanjato sy roa arivo taona. Mety ho tsy nampiasa ilay fomba fiteny hoe “ny dimy amby roapolo roapolo” ireo Millerita, kanefa ny tabilao masin’izy ireo roa dia samy nanondro tamin’ny tarehimarika ny roapolo sy dimanjato sy roa arivo taona.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries—“discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Ny fanambarana ny ozona impito nihatra tamin’ny fanjakan’Isiraely tany avaratra sy tamin’ny fanjakan’i Joda tany atsimo no fahatakarana voalohany nananan’i William Miller, na azo lazaina hoe fahatakarana ‘fototra’, na azo lazaina mihitsy aza hoe fahatakarana “alfa”. Tamin’ny taona 1863, ny fiangonana Advantista Mitandrina ny Andro Fahafito laodikeana dia nandà ny fahatakarana fototra momba ireo zavatra hitan’i Miller—“zavatra hita” izay nandrafitra ny fototra manontolon’ny hetsika Millerita. Nampitandrina mivantana ny Tsindrimandry fa mety hitranga izany, ary efa nitranga tokoa izany, ary efa hatry ny ela no nitrangan’izany.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Ny fototry ny tempoly izay naorina indray taorian’ny fahababoana tany Babylona dia vita nandritra ny tantaran’ny didy voalohany, ary talohan’ny didy faharoa. Ny tempoly dia naorina tanteraka tao amin’ny tantaran’ny didy faharoa. Tamin’ny didy fahatelo dia naverina tamin’ny laoniny ny fiandrianam-pirenena ho an’ny Isiraely fahiny ara-bakiteny. William Miller dia naneho ny anjely voalohany izay tonga tamin’ny 1798 ary nomen-kery tamin’ny 11 Aogositra 1840. Tonga ny anjely faharoa rehefa voapetraka ny fanorenana, araka ny asehon’ny tabilao 1843, izay navoaka tamin’ny Mey 1842. Tamin’ny fahadisoam-panantenana voalohany tamin’ny 1844, dia ny fahadisoam-panantenana alfa tamin’ny 1844, dia tonga ny anjely faharoa ary koa ny fotoana fiandrasana ao amin’ny fanoharana momba ireo virijina, ary rehefa nomen-kery ny hafatry ny anjely faharoa tamin’ny fivorian’ny lasy tao Exeter dia vita ny tempoly. Ary avy eo, tamin’ilay fahadisoam-panantenana lehibe, na omega, tamin’ny 1844, dia tonga tampoka tao amin’ny tempoliny ny Iraky ny Fanekena, ho fanatanterahana ny roa arivo sy telonjato taona izay nanomboka tamin’ny didy fahatelo ary nifarana tamin’ny fahatongavan’ny anjely fahatelo.
Josiah means ‘the foundation of God.’ Whether it’s king Josiah or Josiah Litch, both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC, as set forth in Ezekiel chapter forty and verse one, is a symbol of October 22, 1844, and the opening of the judgment of the dead, and also a symbol of September 11, 2001, at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Ny hoe Josiah dia midika hoe ‘ny fototr’Andriamanitra.’ Na i Josiah mpanjaka na i Josiah Litch dia samy tandindon’ireo fototra, izay aseho ao amin’ny tantaran’ny didy voalohany ary asehon’ireo andro firavoravoana amin’ny lohataona voalaza ao amin’ireo andininy roa amby roapolo voalohany ao amin’ny Levitikosy toko fahatelo amby roapolo. Ireo fototra, ireo andro firavoravoana amin’ny lohataona ary ny didy voalohany dia samy tandindon’ny taona 1840 sy ny fanomezana hery ny anjely voalohany. Ny 22 Oktobra 573 talohan’i Kristy, araka ny voalaza ao amin’ny Ezekiela toko fahefapolo sy andininy voalohany, dia tandindon’ny 22 Oktobra 1844 sy ny fanombohan’ny fitsarana ny maty, ary tandindon’ny 11 Septambra 2001 koa, tamin’ny fanombohan’ny fitsarana ny velona. Izay rehetra nanaraka ireto lahatsoratra ireto dia tokony hahafantatra ireo fampiharana ataoko.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
I Ezekiela dia tandindona iray ao anatin’ny tantara ara-paminaniana aseho ao amin’ny asa sorany. Eo i Ezekiela rehefa miankohoka amin’ny masoandro ireo lehilahy dimy amby roapolo amin’ny faran’ny toko fahavalo. Eo koa izy ao amin’ireo toko manaraka, rehefa ampiharina amin’i Jerosalema ilay hoe “fanisiana tombo-kase arahina famonoana,” izay lazain’i Ellen White fa ny fiangonana Advantista Mitandrina ny Andro Fahafito. Ao anatin’ny toko iraika ambin’ny folo voalohany, Ezekiela dia entina ao amin’ny fitoerana masina any an-danitra mba handray ny toromariny, tahaka ny niantsoana ny Millerita hatao tamin’ny 1844, ary tahaka ny iantsoana ity hetsika ity ankehitriny hatao.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Koa Ezekiela dia famantarana ho anareo; araka izay rehetra nataony no hataonareo; ary rehefa tanteraka izany, dia ho fantatrareo fa Izaho no Jehovah Tompo. Ezekiela 24:24.
When This Cometh
Rehefa Tonga Ity
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Rehefa tonga amin’ny fotoana amin’ny andro farany isika ka miverimberina eo amin’ny olon’Andriamanitra ireo zavatra nasehon’i Ezekiela, dia tonga eo amin’ny famantaran’i Ezekiela isika. Rehefa fantatrareo fa i Ezekiela dia maneho ireo iray hetsy sy efatra alina sy efatra arivo, ary fantatrareo izany amin’ny ambaratongan’ny finoana sy ny fahatakarana izay mitana ny fanantenana nohamasinina fa ny zavatra rehetra nasehon’i Ezekiela tao amin’ny asa sorany dia tandindon’ny filaharana masina misy zava-mitranga amin’ny andro farany mahakasika ireo iray hetsy sy efatra alina sy efatra arivo—rehefa fantatrareo izany, dia “ho fantatrareo” fa “Jehovah” no “Andriamanitra.”
We will continue these thoughts in the next article.
Ho tohizantsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.