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 both Peter and Ezekiel are located at, is represented as the history Panium.

I Ezekiela dia tandindon’ny olon’Andriamanitra amin’ny andro farany—dia ilay tantara masina izay asongadin’ny fijoroana ho vavolombelona ara-paminaniana rehetra. Izany tantara masina izany no fihetsiky ny anjely fahatelo, izay naseho manokana mialoha tamin’ny alalan’ny fihetsiky ny anjely voalohany tamin’ny 1840. Ny fihetsiky ny anjely voalohany no anjely alfa amin’ireo anjely telo, ary ny fahatelo no anjely omega. Koa izany no mampifandrindra an’i Ezekiela amin’i Petera ao amin’ny fotoanan’ny fanisiana tombo-kase ireo iray hetsy sy efatra arivo sy efatra alina. Ilay tantara ara-tandindona izay iorenan’i Petera sy i Ezekiela dia aseho ho 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, Jaona dia mihinana ilay boky kely, ary ny toko manontolo 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.

Ezekiela dia mifanaraka amin’i Jaona ao amin’ny toko fahafolon’ny Apokalypsy, koa i Petera sy Jaona ary Ezekiela dia miara-mijoro ao 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.

Ny fiheverana ny taona fahatelopolo ho taona fahatelopolo amin’ny tsingerin’ny Jobily izay nanomboka tamin’ilay Paska malaza tamin’ny andron’i Josia, ary avy eo nifarana tamin’ny 22 Oktobra, dia mora tohanana; fa io andalana manokana amin’ny tantara masina io dia aseho mazava tsara, andalana eo ambonin’ny andalana, miaraka amin’ny vavolombelona mihoatra ny iray. Ohatra iray izao: ny Paska dia maneho ny fety amin’ny lohataona ary ny Andro Fanavotana kosa maneho ny fety amin’ny fararano. Koa izany, ny Levitikosy faha-roa-polo amby telo dia mifanaraka amin’ny tsingerin’ny Jobily izay nanomboka tamin’i Josia. Misy andalana hafa koa izay mifanaraka amin’ny tantara asehon’i Josia mpanjaka hatramin’ny 22 Oktobra 573 tal. K. Ny fahatanterahana ara-tantara tamin’ny 22 Oktobra 573 tal. K. momba ny taonan’ny Jobily dia tohanan’ny mpahay tantara.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. 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 mahazo aina ny mpandinika ny datin-taona amin’ny fametrahana ny andron’ny fanavotana ho ny 22 Oktobra 573 T.K., ary ny Paska Lehibe tamin’ny andron’i Josia ho tamin’ny 622 T.K. dia eken’ireo mpandinika ny fotoana ara-Baiboly ihany koa. Ny Paska, izay tandindon’ny fetin’ny lohataona, no nanomboka tsingerin’ny Jobily naharitra sivy amby efapolo taona, ka nifarana tamin’ny tandindon’ny fetin’ny fararano tamin’ny andron’ny fanavotana. Ireo fito herinandron’ny taona 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.

Zedekia dia efa nentina ho any Babylona tamin’ny nianjeran’i Jerosalema, efatra ambin’ny folo taona talohan’ny 573 tal. JK. Ny mpahay tantara jiosy dia mamantatra ny tsingerin’ny Jobily hatramin’i Josia tamin’ny 622 ka hatramin’ny 22 Oktobra 573 ho tsingerin’ny Jobily faha-17. Ny fe-potoana nanomboka tamin’ny adin’i Raphia ka hatramin’ny adin’i Panium dia fito ambin’ny folo taona. Ptolemaios no mpandresy tamin’ny adin’i Raphia, ary nanjaka fito ambin’ny folo taona izy tamin’ny maha-mpanjakan’ny atsimo azy. Hatramin’ny Edict of Milan ka hatramin’ny nizara ny fanjakany i Constantin tamin’ny 330 dia fito ambin’ny folo taona. Tamin’ny tsingerin’ny Jobily faha-17 no nandravan’i Nebokadnezara an’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.

I Hosea dia miresaka lohahevitra izay misy ifandraisany mivantana amin’ny fahababoana nanjo an’i Zedekia, na dia maneho koa aza izany ny fiandohan’ny fahababoana ho an’ny fanjakana avaratra tamin’ny 723 tal. J.K. Ny antony mampifandray ity andalan-tenin’i Hosea ity amin’ny fijoroana vavolombelon’i Ezekiela dia mifandray amin’ny fandavana an’Andriamanitra tamin’ny nanizingizinan’ny Isiraely hanana mpanjaka olombelona. Ny fanirian’ny Isiraely hotapahin’ny mpanjaka olombelona, fa tsy Mpanjaka avy amin’Andriamanitra, no aseho ho “ny avonavon’ny herinareo” ao amin’ny fitsarana “impito” 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 king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents 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 “fireharehan’ny herinareo” dia maneho ny fanirian’ny Isiraely hitovy amin’izao tontolo izao sy hanana mpanjakany ho azy. Ny fanesorana ny mpanjaka tamin’ny fanjakana avaratra tamin’ny 723 tal. J.K., ary avy eo ny fahababoan’i Zedekia mpanjakan’ny fanjakana atsimo tamin’ny 586 tal. J.K., dia maneho ny faharavan’ny “fireharehana”n’ny Isiraely fahiny, ary ny fireharehana dia mialoha ny fahalavoana. Ao amin’ny faminanian’ny Baiboly, ny “hery” dia mpanjaka na fanjakana, ary ny fireharehan’ny Isiraely tamin’ny fiantohana mpanjaka olombelona ho azy dia manamarika ny fandavana ny fitondram-panjakana araka an’Andriamanitra sy ny Mpanjaka Masina.

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 ho azy fa nankatoavin’ny Fanahin’ny Faminaniana ny “fito andro”, ary ny fanohanany izany dia fampitandremana mba tsy hanova ny tarehimarika eo amin’ny tabilao, izay ahitana ny “fito andro” ho andry afovoany sy eo amin’ny zoro ambony ankavanana. Tamin’ny tabilao sandoka nataon’i Uriah Smith tamin’ny 1863, dia niseho ny fandavana niandalana ireo fahamarinana fototra, izay notondroin’i Isiraely fahiny tamin’ny fandavany an’Andriamanitra, ary ny Fanahin’ny Faminaniana dia nanondro ny fikomiana tamin’ny 1863. Ny datin’ny fikomiana tamin’ny 1863 dia mifanaraka amin’ny tsipika ara-paminaniana aseho ao amin’ny bokin’i Ezekiela. Ao amin’izany tsipika ara-tantara izany, ny famaranana dia ny fandravana an’i Jerosalema, izay tandindon’ny lalàna alahady. Ny vanim-potoana 1863 hatramin’ny lalàna alahady izay ho avy tsy ho ela dia notondroin’ny tantaran’i Saoly mpanjaka tamin’ny 1097 tal. JK hatramin’i Zedekia tamin’ny 586 tal. JK.

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 591 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 tal. J.K. Nanomboka tamin’ny 622 tal. J.K. ny tsingerin’ny Jobily fahafito ambin’ny folo, ary tamin’ny taona fahatelopolo no anehoana an’i Ezekiela ho mpisorona, tamin’ny 591 tal. J.K.; ary dimy taona taorian’izany dia rava Jerosalema tamin’ny 586 tal. J.K. Rava tamin’io andro iray amin’ny taona io ihany izy, tahaka ny nandravana azy fanindroany tamin’ny taona 70 taor. J.K. nataon’i Titosy. Ny andininy voalohany ao amin’ny Ezekiela toko voalohany dia dimy taona talohan’ny nandravana 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 faneken’ny Sabatan’ny tany, dia nambaran’Andriamanitra fa ny “impito” no ho ozona noho ny tsy fankatoavana ny taona fahafito, izay Sabatan’ny tany. Ny “fotoana” dia taona iray, ary ny “taona” dia enimpolo amby telonjato andro, ka ny impito avoakan’ny enimpolo amby telonjato dia roa arivo diman-jato sy roapolo taona. Mety tsy nampiasa ny fiteny hoe “ny diman-jato amby roa arivo sy roapolo” ireo Millerita, kanefa samy nanondro ara-pilaza isa ny roa arivo diman-jato sy roapolo taona ireo tabilao masina roa nampiasainy.

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 tamin’ny fanjakana avaratr’i Isiraely sy tamin’ny fanjakana atsimon’i Joda dia ny fahatakarana voalohany, na azo lazaina hoe “fototra,” ary azo ambara mihitsy aza hoe ny fahatakarana “alfa” an’i William Miller. Tamin’ny 1863 dia nandà ny fahatakarana fototra momba ireo zavatra hitan’i Miller ny fiangonana Advantista Mitandrina ny Andro Fahafito laodiseana; “zavatra hita” izay nisolo tena ny fototra manontolon’ny hetsika Millerita. Nampitandrina mivantana ny Fanahy avy amin’Andriamanitra fa mety hitranga izany, ary efa nisy izany, sady efa ela no nitrangany.

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 its 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.

Josia dia midika hoe “ny fanorenan’Andriamanitra.” Na Josia mpanjaka izany, na Josiah Litch; samy tandindon’ny fanorenana izy roa tonta, araka izay aseho ao amin’ny tantaran’ilay didy voalohany sy araka izay asehon’ireo fanasana amin’ny lohataona izay apetraka ao amin’ireo andininy roa amby roapolo voalohany ao amin’ny Levitikosy toko faha-roa amby roapolo. Ny fanorenana, ny fanasana amin’ny lohataona, ary ny didy voalohany dia samy tandindon’ny 1840 sy ny fanomezam-pahefana ny anjely voalohany avokoa. Ny 22 Oktobra 573 tal. J.K., araka izay aseho ao amin’ny Ezekiela toko faha-efapolo sy andininy voalohany, dia tandindon’ny 22 Oktobra 1844 sy ny fanokafana ny fitsarana ny maty, ary koa tandindon’ny 11 Septambra 2001 amin’ny fanokafana ny fitsarana ny velona. Izay rehetra nanaraka ireo lahatsoratra ireo dia tokony hahafantatra ny fampiharana ampiasainy.

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.