Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
I Ezekiela dia mpisorona tamin’ny vanim-potoanan’ny fanisiana tombo-kase ny efatra alina sy iray hetsy sy arivo sy efatra alina. Ao amin’ny toko voalohany, Ezekiela dia entina ho ao amin’ny fitoerana masina.
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.
Ary izao no niseho tamin’ny taona fahatelopolo, tamin’ny volana fahefatra, tamin’ny andro fahadimin’ny volana, raha teo anivon’ny babo teo amoron’ny ony Kebara aho, dia nisokatra ny lanitra, ka nahita fahitan’Andriamanitra aho. Tamin’ny andro fahadimin’ny volana, izay taona fahadimin’ny fahababoana an’i Joiakina mpanjaka, dia tonga mazava tamin’i Ezekiela mpisorona, zanak’i Bozy, tany amin’ny tanin’ny Kaldeana teo amoron’ny ony Kebara, ny tenin’i Jehovah; ary ny tànan’i Jehovah dia teo amboniny tao.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Ary nijery aho, ka, indro, nisy tafio-drivotra avy tany avaratra, rahona lehibe, ary afo mifamelona ao anatiny, sady nisy famirapiratana nanodidina azy; ary avy tao afovoany no nisy toy ny lokon’ny volamena mamirapiratra, avy tao afovoan’ny afo. Ary avy tao afovoany koa no nisy endriky ny zava-manan’aina efatra. Ary izao no fijery azy: nanana ny endrik’olona izy. Ary samy nanana tarehy efatra avy izy rehetra, ary samy nanana elatra efatra avy izy rehetra. Ary mahitsy ny tongony; ary ny faladiany dia tahaka ny faladian’ny tongotr’omby kely; ary namirapiratra tahaka ny lokon’ny varahina voakosoka izy. Ary nanana tanan’olona teo ambanin’ny elany tamin’ny lafiny efatra izy; ary izy efatra dia samy nanana ny tarehiny sy ny elany. Ny elany dia nikambana ny iray tamin’ny iray; tsy nitodika izy raha nandeha; fa samy nandeha nizotra mahitsy teo anoloany avy izy rehetra. Ary ny amin’ny endriky ny tarehiny, izy efatra dia nanana tarehin’olona, sy tarehin’ny liona teo amin’ny ilany ankavanana; ary izy efatra dia nanana tarehin’ny omby teo amin’ny ilany ankavia; izy efatra koa dia nanana tarehin’ny voromahery. Toy izany ny tarehiny; ary ny elany dia nivelatra niakatra; elatra roa avy tamin’ny tsirairay no nikambana ny iray tamin’ny iray, ary ny roa kosa nanarona ny tenany.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Ary samy nandeha nizotra mahitsy avy izy rehetra; na aiza na aiza halehan’ny fanahy dia nankany izy; ary tsy nitodika izy raha nandeha. Ary ny amin’ny endriky ny zava-manana aina, ny fijery azy dia tahaka ny vain’afo mirehitra sy tahaka ny fijerin’ny jiro; nivezivezy niakatra sy nidina teo afovoan’ny zava-manana aina izany; ary namirapiratra ny afo, ary avy tamin’ny afo no nivoahan’ny helatra. Ary ny zava-manana aina dia nihazakazaka nandroso sy niverina tahaka ny fisehon’ny tselatra. Ary raha mbola nijery ny zava-manana aina aho, indro, nisy kodia iray teo ambonin’ny tany teo anilan’ny zava-manana aina, araka ny tavany efatra. Ny fijerin’ny kodia sy ny asany dia tahaka ny lokon’ny berila; ary samy nanana endrika iray izy efatra; ary ny fijeriny sy ny asany dia toy ny kodia eo afovoan’ny kodia iray. Raha nandeha izy, dia nandeha tamin’ny lafiny efatra; ary tsy nitodika izy raha nandeha. Ary ny amin’ny vavany manodidina, dia avo dia avo izy ka nahatahotra; ary ny vavany manodidina azy efatra dia feno maso manodidina avokoa. Ary rehefa nandeha ny zava-manana aina, dia niara-nandeha taminy ny kodia; ary rehefa nakarina hiala tamin’ny tany ny zava-manana aina, dia nakarina koa ny kodia. Na aiza na aiza halehan’ny fanahy, dia nankany izy; tany no halehan’ny fanahiny; ary nakarina niaraka taminy ny kodia; fa tao amin’ny kodia ny fanahin’ny zava-manana aina.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Ary rehefa nandeha ireny, dia nandeha koa ireto; ary rehefa nitsangana ireny, dia nitsangana koa ireto; ary rehefa nasandratra hiala amin’ny tany ireny, dia nasandratra niaraka taminy koa ny kodiarana; fa tao amin’ny kodiarana ny fanahin’ny zava-manana aina. Ary ny endriky ny habakabaka teo ambonin’ny lohan’ny zava-manana aina dia tahaka ny lokon’ny vato kristaly mahatahotra, mivelatra eo ambonin’ny lohany. Ary teo ambanin’ny habakabaka dia nivantana ny elany, nifampitodika ny anankiray sy ny anankiray; samy nanana roa avy izy rehetra, izay nanarona ny tenany tamin’ity lafiny ity, ary samy nanana roa avy izy rehetra, izay nanarona ny tenany tamin’irỳ lafiny irỳ, dia ny tenany. Ary raha nandeha izy, dia reko ny feon’ny elany, tahaka ny firohondrohon’ny rano be, tahaka ny feon’ny Tsitoha, dia feon-teny, tahaka ny tabataban’ny toby maro; rehefa nitsangana izy, dia nampidina ny elany. Ary nisy feo avy tamin’ny habakabaka izay teo ambonin’ny lohany, raha nitsangana izy ka nampidina ny elany. Ary teo ambonin’ny habakabaka izay teo ambonin’ny lohany dia nisy endrika tahaka ny seza fiandrianana, toy ny fijery vato safira; ary teo ambonin’ilay endriky ny seza fiandrianana dia nisy endrika tahaka ny fijerin’ny olona iray teo amboniny. Ary hitako tahaka ny lokon’ny metaly mamirapiratra izy, tahaka ny fijerin’ny afo manodidina tao anatiny, hatreo amin’ny fijerin’ny valahany miakatra; ary hatreo amin’ny fijerin’ny valahany midina dia hitako toy ny fijerin’ny afo, ary nisy famirapiratana nanodidina azy. Tahaka ny fijerin’ny avana izay eny amin’ny rahona amin’ny andro avy orana no fijerin’ny famirapiratana manodidina. Izany no fijerin’ny endriky ny voninahitr’i Jehovah. Ary raha vao hitako izany, dia niankohoka tamin’ny tavako aho, ka nandre feon’ny anankiray izay niteny. Ezekiela 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
«Ezekiela, mpaminany sesitany sady nitomany, tany amin’ny tanin’ny Kaldeana, dia nomena fahitana nampianatra io lesona momba ny finoana an’ilay Andriamanitry ny Isiraely mahery io ihany. Raha teo amoron’ny ony Kebara izy, dia nisy tadio toa avy tany avaratra, “rahona lehibe sy afo miolikolika ao aminy, ary nisy famirapiratana manodidina azy, ary avy teo afovoany dia toy ny lokon’ny ambera.” Nisy kodiarana maro, hafahafa fijery, nifanelanelana, ka nentin’ny zava-manana aina efatra. Ambony lavitra noho ireo rehetra ireo dia nisy “endriky ny seza fiandrianana, toy ny fijerin’ny vato safira; ary teo ambonin’ny endriky ny seza fiandrianana dia nisy endrika tahaka ny fijerin’olona teo amboniny.” “Ary ny amin’ny endriky ny zava-manana aina, ny fijeriny dia tahaka ny vainafo mirehitra sy tahaka ny fijerin’ny fanilo; niakatra sy nidina teny amin’ny zava-manana aina izany; ary namirapiratra ny afo, ary avy tamin’ny afo no nivoahan’ny helatra.” “Ary niseho teo amin’ny kerobima ny endriky ny tanan’olona teo ambanin’ny elany.”»
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Nisy kodiarana tao anatin’ny kodiarana, tamin’ny firafitra sarotra loatra ka raha vao jerena dia toa fikorontanana tanteraka no hitan’i Ezekiela. Nefa rehefa nihetsika ireo, dia tamim-pahamarinana kanto sy tao anatin’ny firindrana tonga lafatra no nanaovany izany. Zavamananaina avy any an-danitra no nanosika ireo kodiarana ireo; ary, ambonin’izany rehetra izany, teo ambonin’ilay seza fiandrianana safira be voninahitra, dia Ilay Mandrakizay; ary nanodidina ny seza fiandrianana kosa ny avana manodidina azy, famantarana ny fahasoavana sy ny fitiavana. Resin’ny voninahitra mampivarahontsana nentin’izany fahitana izany, dia niankohoka tamin’ny tavany i Ezekiela, rehefa nisy feo nandidy azy hitsangana sy hihaino ny tenin’i Jehovah. Ary avy eo dia nomena azy ny hafatra fampitandremana ho an’ny Isiraely.” Testimonies, 751.
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Tamin’ny taona nahafatesan’i Ozia mpanjaka no nahitako ny Tompo nipetraka teo ambonin’ny seza fiandrianana, avo sy nasandratra; ary ny morontongotr’akanjony nameno ny tempoly. Teo amboniny nisy serafima nitsangana; samy nanana elatra enina avy izy rehetra: ny roa nanaronany ny tavany, ny roa nanaronany ny tongony, ary ny roa nanidinany. Ary niantso ny anankiray ka nanao tamin’ny anankiray hoe: Masina, masina, masina, Jehovah, Tompon’ny maro; heniky ny voninahiny ny tany rehetra. Ary nihozongozona ny tolam-baravarana noho ny feon’izay niantso, ary feno setroka ny trano. Dia hoy izaho: Lozako! fa maty aho; satria lehilahy maloto molotra aho, sady monina eo amin’ny firenena maloto molotra; fa ny masoko efa nahita ny Mpanjaka, dia Jehovah, Tompon’ny maro. Ary ny anankiray tamin’ny serafima nanidina hankatỳ amiko, nitondra vainafo velona teny an-tànany, izay nalainy tamin’ny fandraka teo amin’ny alitara; ary nataony tamin’ny vavako izany ka hoy izy: Indro, izao no mikasika ny molotrao; dia afaka ny helokao, ary voavela ny fahotanao. Ary reko ny feon’ny Tompo nanao hoe: Iza no hirahiko, ary iza no handeha ho antsika? Dia hoy izaho: Inty aho, iraho aho. Isaia 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Ity fahitana ity dia nomena an’i Ezekiela tamin’ny fotoana izay naha-feno fananahana mahonena ny sainy. Hitany ny tanin’ny razany mandry lao. Ilay tanàna izay fahiny feno olona dia tsy nisy mponina intsony. Ny feon’ny fifaliana sy ny hiran’ny fiderana dia tsy re intsony tao anatin’ny mandany. Ary ny mpaminany tenany aza dia vahiny tany an-tany hafa, izay nanjakan’ny fanirian-daza tsy manam-petra sy ny habibiana masiaka indrindra. Izay hitany sy reny momba ny jadona sy ny tsy rariny nataon’olombelona dia nampahory ny fanahiny, ka nitomany mafy andro aman’alina izy. Kanefa ireo tandindona mahagaga naseho teo anoloany teny amoron’ny ony Kebara dia nanambara fa misy fahefana manapaka ambony, mahery noho ny an’ireo mpanapaka eto an-tany. Ambonin’ireo mpanjaka feno avonavona sy lozabe tao Asyria sy Babylona dia nipetraka teo ambony seza fiandrianana ny Andriamanitry ny famindram-po sy ny fahamarinana.
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Ny fahasarotana mitovitovy amin’ny kodiarana izay niseho tamin’ny mpaminany ho toy ny voasaringotra ao anatin’ny fisavoritahana lehibe dia teo ambanin’ny fitarihan’ny tànana tsy manam-petra. Ny Fanahin’Andriamanitra, izay naseho taminy ho mampihetsika sy mitarika ireo kodiarana ireo, no namoaka firindrana avy tao amin’ny fisavoritahana; koa izao tontolo izao manontolo dia teo ambanin’ny fifehezany. An’arivony sy alinalina tamin’ireo zavaboary nomem-boninahitra no vonona, amin’ny teniny, handrindra ny hery sy ny tetik’ireo olona ratsy fanahy, ary hitondra soa ho an’ireo mahatoky Azy.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Toy izany koa, rehefa hasehon’Andriamanitra amin’i Jaona malala ny tantaran’ny fiangonana ho an’ny andro any aoriana, dia nomeny toky izy ny amin’ny fahalianan’ny Mpamonjy sy ny fiahiany ny vahoakany tamin’ny nanehoany taminy ‘Anankiray tahaka ny Zanak’olona,’ mandehandeha eo afovoan’ny fanaovan-jiro, izay naneho ny fiangonana fito. Raha naseho an’i Jaona ny ady lehibe farany hifanaovan’ny fiangonana amin’ny fahefana eto an-tany, dia navela ihany koa izy hahita mialoha ny fandresena farany sy ny fanafahana ny mahatoky. Hitany ny fiangonana nentina tao anatin’ny fifandonana mahafaty tamin’ilay bibidia sy ny sariny, ary ny fanompoam-pivavahana amin’io bibidia io dia noterena tamin’ny sazin’ny fahafatesana. Kanefa, raha nijery lavitra noho ny setroka sy ny tabataban’ny ady izy, dia nahita vondrona iray teo an-tendrombohitra Ziona niaraka tamin’ny Zanak’ondry, ka tsy ny mariky ny bibidia no teny taminy, fa ny ‘anaran’ny Rainy voasoratra teo amin’ny handriny.’ Ary mbola hitany indray ‘ireo izay efa naharesy ny bibidia sy ny sariny sy ny mariny ary ny isan’ny anarany, nitsangana teo ambonin’ny ranomasina fitaratra, nitana ny lokangan’Andriamanitra’ sady nihira ny hiran’i Mosesy sy ny an’ny Zanak’ondry.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Ireo lesona ireo dia ho tombontsoantsika. Mila mampiorina ny finoantsika amin’Andriamanitra isika, fa eo anoloantsika indrindra dia misy fotoana izay hitsapa ny fanahin’ny olona. Kristy, teo an-Tendrombohitra Oliva, dia nitanisa mialoha ireo fitsarana mahatahotra izay hialoha ny fihaviany fanindroany hoe: ‘Hahare ady sy siosion’adinareo hianareo.’ ‘Hisy firenena hitsangana hanohitra firenena, ary fanjakana hanohitra fanjakana; ary hisy mosary sy areti-mandringana ary horohoron-tany any amin’ny tany samy hafa. Izany rehetra izany no fiandohan’ny fahoriana.’ Na dia nahazo fahatanterahana amin’ny ampahany aza ireo faminaniana ireo tamin’ny fandravana an’i Jerosalema, dia manana fampiharana mivantana kokoa amin’ny andro farany izy ireo.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Mijoro eo an-tokonam-baravaran’ny zava-mitranga lehibe sy manetriketrika isika. Efa tanteraka haingana ny faminaniana. Eo am-baravarana ny Tompo. Tsy ho ela dia hisokatra eo anoloantsika ny vanim-potoana iray hahaliana fatratra ny velona rehetra. Hovelomina indray ny ady hevitra tany aloha; hisy ady hevitra vaovao hiseho. Ny toe-javatra hiseho eto amin’izao tontolontsika izao dia mbola tsy mba nofinofy akory. Miasa amin’ny alalan’ny fitaovan’olombelona Satana. Ireo izay miezaka hanova ny Lalàm-panorenana sy hahazo lalàna manery ny fitandremana ny Alahady dia zara raha mahatsapa izay ho vokatr’izany. Efa mananontanona antsika ny krizy iray.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Kanefa tsy tokony hitoky amin’ny tenany ny mpanompon’Andriamanitra amin’izao fotoan-tsarotra lehibe izao. Ao amin’ireo fahitana nomena an’i Isaia sy i Ezekiela ary i Jaona no ahitantsika ny fifamatorana akaiky misy eo amin’ny lanitra sy ireo zava-mitranga eto an-tany, ary koa ny halehiben’ny fiahian’Andriamanitra ireo izay mahatoky Azy. Tsy tsy manana Mpanjaka izao tontolo izao. Eo an-tanan’ny Tompo ny fandaharan’ireo toe-javatra ho avy. Ny Voninahitr’ny lanitra no mitana eo ambany fiambenany ny anjaran’ny firenena, ary koa ny raharahan’ny fiangonany.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Isika dia mamela ny tenantsika hahatsapa fikarakarana sy ahiahy ary fahasahiranana be loatra, eny loatra mihitsy, eo amin’ny asan’ny Tompo. Ny olombelona voafetra dia tsy navela hitondra ny vesatry ny andraikitra. Mila matoky an’Andriamanitra isika, mino Azy, ary mandroso. Ny fiambenana tsy mety sasatry ny iraka any an-danitra, sy ny asa fanompoany tsy an-kijanona mifandray amin’ny mponin’ny tany, dia mampiseho amintsika ny fomba itarihan’ny tanan’Andriamanitra ny kodia ao anatin’ny kodia. Ny Mpampianatra masina dia milaza amin’ny mpandray anjara tsirairay amin’ny asany, tahaka ny nilazany tamin’i Kyrosy fahiny hoe: ‘Nisikinako ianao, na dia tsy nahalala Ahy aza.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Tamin’ny fahitan’i Ezekiela dia teo ambanin’ny elatry ny kerobima ny tanan’Andriamanitra. Izany dia mba hampianatra ny mpanompony fa hery avy amin’Andriamanitra no manome azy ireo fahombiazana. Hiara-miasa aminy Izy, raha manaisotra ny heloka izy ireo ka tonga madio am-po sy amin’ny fiainana.”
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
Ny mazava mamirapiratra izay nivezivezy teo anivon’ireo zava-manana aina amin’ny hafainganam-pandehan’ny tselatra dia maneho ny hafetsen’ny fandehan’ity asa ity amin’ny farany mankany amin’ny fahatanterahany. Izay tsy mba sondrian-tory, Izay miasa mandrakariva ho fanatanterahana ny fikasany, dia mahay mampandroso ny asany lehibe amim-pirindrana. Izay toa manahirana sy saro-pantarina amin’ny sain’ny olombelona voafetra dia hain’ny tanan’ny Tompo tehirizina amin’ny filaminana tonga lafatra. Mahay mamorona lalana sy fomba Izy hanakanana ny fikasan’ny olon-dratsy, ary hampisavoritaka ny fisainan’ireo izay mikasa hanisy ratsy ny vahoakany.
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Ry rahalahy, tsy fotoan’andro izao hitomaniana sy hilentika amin’ny famoizam-po, tsy fotoana izao hanaiky ho resin’ny fisalasalana sy ny tsy finoana. Tsy Mpamonjy ao amin’ny fasana vaovao nataon’i Josefa intsony Kristy ankehitriny, izay nakatona tamin’ny vato lehibe sy nasiana tombo-kase romana; manana Mpamonjy nitsangana tamin’ny maty isika. Izy no Mpanjaka, Tompon’ny maro; mipetraka eo anelanelan’ny kerobima Izy; ary eo afovoan’ny ady sy ny korontanan’ny firenena dia mbola miaro ny olony hatrany Izy. Izay manjaka any an-danitra no Mpamonjy antsika. Izy no mandanja ny fizahan-toetra rehetra. Izy no manara-maso ny afo ao amin’ny lafaoro izay tsy maintsy hitsapa ny fanahy rehetra. Rehefa horavana ny manda mafy iankinan’ny mpanjaka, rehefa handefona ny fon’ny fahavalony ny zana-tsipìkan’ny fahatezeran’Andriamanitra, dia ho voaro ao an-tanany ny olony.” Testimonies, boky faha-5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
I Ezekiela dia maneho ireo kandidà mba ho isan’ny iray hetsy sy efatra arivo amby efatra alina, ary tsipika eo ambonin’ny tsipika no ifanarahan’ny fanandramany ao amin’ny fitoerana masina amin’ny fanandraman’i Isaia sy i Jaona ao anatin’ny fitoerana masina. Ankehitriny isika dia ao amin’ny fitsapana momba ny tempoly, dia ny faharoa amin’ireo fitsapana telo izay manisy tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Izany vanim-potoana izany no fanadiovana tanterahin’ny Iraky ny Fanekena ho fahatanterahan’i Malakia toko fahatelo. Ny fizotry ny fanadiovana amin’ny alalan’ny fitsapana telo dia ilay “lafaoro” mirehitra ao amin’i Malakia “izay tsy maintsy hizaha toetra ny fanahy rehetra.” Rehefa tonga ny anjely fahatelo tamin’ny 22 Oktobra 1844, dia tonga tampoka tao amin’ny tempoliny ny Iraky ny Fanekena ka nitondra ireo virijina hendry tamin’izany tantara izany ho ao amin’ny Efitra Masina Indrindra mba hanisy tombo-kase ny mahatokiny; nefa ireo virijina tamin’izany tantara izany dia nikomy, ary tamin’ny 1856 ny hetsika Millerita Filadelfiana dia niova ho hetsika Millerita Laodiseana, ary tamin’ny 1863 dia tonga fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Ilay anjely fahatelo, izay tonga tampoka tamin’ny 22 Oktobra 1844, dia nanaisotra ny fanatrehany tamin’ny 1863, ary avy eo niverina tamin’ny 11 Septambra 2001. Dimy amby roapolo taona tatỳ aoriana, ny fitsapana momba ny tempoly izay nasehon’ny tandindona tamin’ny 22 Oktobra 1844 dia averina ankehitriny. Dimy amby roapolo dia ampahafolon-karena ara-paminaniana an’efajato sy dimampolo, ary roanjato sy dimampolo dia tandindon’ny tantara aseho ao amin’ny andininy faha-11 ka hatramin’ny faha-15 ao amin’i Daniela toko faha-11. Roanjato sy dimampolo, ary dimy amby roapolo, dia kodiarana ao anatin’ny fahitana momba ny fitoerana masina ao amin’i Ezekiela. Dimy amby roapolo dia tandindon’ny fisarahana ny hendry sy ny ratsy fanahy, ho fanatanterahana ilay fizotran’ny fitsapana amin’ny dingana telo izay aseho ao amin’ny asan’ny fanadiovana tanterahin’Ilay Iraky ny Fanekena.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Ity Matio toko faha-dimy amby roapolo ity dia mirakitra fanoharana telo, ary ny fanoharana tsirairay dia manondro ny fisarahan’ny hendry sy ny ratsy fanahy amin’ny fotoan’ny fanombohan-kase ny iray hetsy sy efatra arivo sy efatra alina. Ny fanantenan’ny olon’Andriamanitra aseho ao amin’io toko io dia ny mba ho virijina hendry manana ny menaky ny hafatry ny antso amin’ny misasakalina izy. Ny fanantenany dia ny mba hotsaraina ho mpanompo mahatoky izy eo amin’ny fitandreman’andraikiny amin’ny fampiasana ireo talenta manokana izay nomena azy hotantaniny mandritra ny fotoam-pahasoavany manokana. Ny fanantenany dia ny mba hotsaraina ho ondry amin’ny kijan’Andriamanitra izy, mipetraka eo ankavanany, fa tsy osy eo ankaviany. Ny dimy amby roapolo dia tandindon’ny fisarahan’ny hendry sy ny ratsy fanahy amin’ny fotoan’ny fanombohan-kase ny iray hetsy sy efatra arivo sy efatra alina. Ny dimy amby roapolo dia iray amin’ny kodiaran’i Ezekiela.
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 roapolo 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 tany. Ezekiela 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Ny taona fahadimy amby roapolo tamin’ny fahababoana dia asehon’ny 22 Oktobra, izay asehon’ny fanidiana varavaran’ny fitantanam-potoana iray. Tamin’ny 22 Oktobra 1844 dia nisy varavarana nosokafana ary nisy varavarana nakatona, raha nisaraka ho sokajy roa ny olona.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Ary ho amin’ny anjelin’ny fiangonana any Filadelfia soraty hoe: Izao no lazain’ilay Masina, ilay Marina, ilay manana ny fanalahidin’i Davida, izay mamoha ka tsy misy olona mahahidy; ary manidy ka tsy misy olona mahavoha; Fantatro ny asanao: indro, efa nametraka varavarana misokatra eo anoloanao Aho, ka tsy misy olona mahahidy azy; fa manana hery kely ianao, nefa nitandrina ny teniko, ary tsy nandà ny anarako. Apokalypsy 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Nilaza tamin’ny anjelin’i Filadelfia Kristy fa fantany ny asan’izy ireo, ary efa nametrany teo anoloan’ny fiangonan’i Filadelfia ny varavarana misokatra. Izany varavarana izany dia nosokafan’“ny fanalahidin’i Davida”, dia ilay fanalahidy napetraka teo amin’i Eliakima.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Ary amin’izany andro izany no hiantsoako an’i Eliakima mpanompoko, zanak’i Hilkia; ary hotafiako ny akanjonao izy, hampaherezin’ny fehikibonao Aho, ary hatolotro eo an-tànany ny fahefanao; ka ho ray ho an’ny mponina any Jerosalema sy ho an’ny taranak’i Joda izy. Ary ny fanalahidin’ny tranon’i Davida dia hapetrako eo an-tsorony; ka hamoha izy, ary tsy hisy hanidy; ary hanidy izy, ary tsy hisy hamoha. Isaia 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Amin’ny andro iantsoana an’i Eliakima dia havahany hiala amin’i Sebna ratsy fanahy izy.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Izao no lazain’i Jehovah, Andriamanitry ny maro: Mandehana, mankanesa any amin’io mpitahiry vola io, dia any amin’i Sebna, izay miadidy ny trano, ka lazao hoe: Inona no anananao eto? ary iza no anananao eto, no nandavahanao fasana ho anao eto, tahaka izay mandavaka fasana ho azy eny amin’ny avo, sy mandavaka fonenana ho azy ao amin’ny vatolampy? Indro, Jehovah hitondra anao ho babo amin-kery lehibe, ary hovonoiny tsara ianao. Hahodiny sy hatsipiny mafy tahaka ny baolina ho any amin’ny tany malalaka ianao; any no hahafatesanao, ary any no hahatonga ny kalesin’ny voninahitrao ho fahafaham-baraka ho an’ny tranon’ny tomponao. Isaia 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Ny fisarahan’ireo virijina hendry sy adala izay nahatanteraka ny fanoharana momba an’i Shebna sy Eliakima dia tanteraka tamin’ny 22 Oktobra 1844, ary koa tamin’ny taona fahadimy amby roapolon’ny fahababoana an’i Jekonia, izay 22 Oktobra 573 tal. J.K. Ao amin’ny Ezekiela toko faha-valo, ireo ratsy fanahy ao anatin’ny Advantisma, izay asehon’i Jerosalema, dia asehon’ny lehilahy dimy amby roapolo miankohoka amin’ny masoandro. Ny fandravana an’i Jerosalema dia maneho ny lalàna alahady, izay koa ilay mariky ny lalana izay mamarana ny fotoanan’ny fanisiana tombo-kase an’ireo iray hetsy sy efatra amby efapolo arivo. Izany fotoanan’ny fanisiana tombo-kase izany dia nanomboka tamin’ny 11 Septambra 2001, ary Jesosy no sady Alfa no Omega, ka ny 11 Septambra 2001 amin’ny maha-fiandohan’ny fanisiana tombo-kase azy dia maneho ny farany, dia amin’ny lalàna alahady.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Ny 11 Septambra 2001 dia nasehon’ny fivorian’i Minneapolis tamin’ny 1888 ho tandindona; satria i Rahavavy White dia mampahafantatra fa rehefa nirodana ireo trano lehibe tao New York tamin’ny 9/11, dia tanteraka ny Apokalypsy 18:1–3. Tamin’izany fotoana izany, tahaka ny tamin’ny 1888, dia nolazainy fa nidina ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo mba hanazava ny tany amin’ny voninahiny. Ny fikomiana tamin’ny 1888 dia nampitoviny tamin’ny fikomian’i Kora sy Datana ary Abirama, izay niaraka tamin’ny lehilahy roan-jato sy dimampolo malaza koa tamin’ny fivadihany. Ireo mpikomy roan-jato sy dimampolo tamin’ny fikomian’i Kora sy ireo namany tamin’ny tantara tany am-piandohan’ny Isiraely fahiny dia tandindon’ireo lehilahy dimy amby roapolo izay niankohoka tamin’ny masoandro tamin’ny famaranan’ny Isiraely fahiny.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Mpitarika dimy amby roapolo ao amin’ny Advantisma Laodiseana miondrika eo anatrehan’ny lalàn’ny Alahady, ary dimampolo amby roanjato eo amin’ny 9/11, no mampiseho ny fotoanan’ny fanisiana tombo-kase amin’ny alalan’ny tandindon’ny dimy amby roapolo, (dia ny tandindon’ny fisarahana ny hendry sy ny ratsy fanahy) mba hanamarihana ny fiandohana sy ny fiafaran’ny fotoanan’ny fanisiana tombo-kase. Na ireo mpikomy dimampolo amby roanjato tamin’ny andron’i Mosesy, na ireo lehilahy dimy amby roapolo ao amin’ny Ezekiela toko fahavalo, na ireo vavolombelona telo ao amin’ny Matio toko dimy amby roapolo momba ny fisarahana, na ny taona fahadimy amby roapolo tamin’ny fahababoana ao amin’ny Ezekiela efapolo; ny fanehoana rehetra ny tandindon’ny dimy amby roapolo dia mifanaraka amin’ireo fe-potoana telo misy dimampolo amby roanjato taona izay samy tonga tamin’ny fiafarany tamin’ny 207 tal. J.K., 313, ary 2026 avy.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Dimy amby roapolo dia toy ny zana-tsorakazo, raha azo lazaina, an’ilay dimy amby roapolo, izay mampiditra ny tsipika rehetra amin’ny dimy amby roapolo ho amin’ny fahatanterahana. Tonga iray amin’ireo fanalahidy ara-paminaniana amin’ny fanjakana nomena an’i Petera izy mba hitondra mazava ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo. Efa naorina imbetsaka tamin’ny vavolombelona mihoatra ny telo fa ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’i Daniela iraika ambin’ny folo dia maneho tsipika iray izay mandrakotra ny tantara hatramin’ny taona 1989 ka hatramin’ny didy alahady, izay no tantara miafina ao amin’ny andininy faha-efapolo. Ny Liona avy amin’ny firenen’i Joda dia manaisotra ny tombo-kasen’ny kodiaran’i Ezekiela ankehitriny, raha Izy manokatra ny tantara miafina izay hamarana ny hafatry ny Antso Amin’ny Misasakalina amin’ny andro farany.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Ao amin’ireto lahatsoratra manaraka ireto dia mbola hanohy hamantatra ny kodiaran’i Ezekiela isika, izay maneho ny fifanindrian-javatra sarotra misy eo amin’ny olombelona amin’ny andro farany. Ny Ezekiela toko voalohany, eo am-piandohan’ity lahatsoratra ity, sy ny andalan-teny miaraka aminy avy ao amin’ny Testimonies, boky fahadimy, izay efa naseho, no mbola ho teboka iankinantsika hatrany eo am-pandrosoantsika amin’ireo lahatsoratra. Rehefa apetraka eo amin’ny toerany marina ny kodiarana, ary aseho miaraka amin’ny fifanapahany marina amin’ireo kodiarana hafa ao amin’ny tantara ara-paminaniana, dia hasehontsika fa ireo telonjato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro izay nanome hery ilay anjely voalohany tamin’ny 11 Aogositra 1840 dia asehon’i Ezekiela koa ho telonjato sy sivifolo taona, mifandray amin’ilay herintaona sy tapany nanaovana fahirano an’i Jerosalema; ary fa ny fahatongavan’io fahazavana ara-paminaniana io dia manondro ny fananganana ny faneva an’ny iray hetsy sy efatra alina sy efatra arivo.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Ny 27 Jolay 1299 ka hatramin’ny 1337 dia maneho valo amby telopolo taona eo am-piandohan’ny dimampolo amby zato taona (volana dimy) ao amin’ny Apokalypsy toko faha-9, andininy faha-10. Izany dimampolo amby zato taona izany dia mifamatotra amin’ireo telon-jato iraika amby sivifolo taona sy dimy ambin’ny folo andro ao amin’ny andininy faha-15. Koa izany no maha tsipika faminaniana iray ny fiandohan’ireo fe-potoana roa ireo, izay nifarana tamin’ny fahatanterahan’ny faminanian’i Josiah Litch tamin’ny 1838 sy 1840 ary nanamarika ny fisandratana sy ny fanomezam-pahefana ny hetsika Millerita. Izany tantara izany teo am-piandohan’ny Advantisma dia manamarika ny fisandratana ireo iray hetsy sy efatra arivo sy efatra alina ho faneva mialoha ny lalàn’ny Alahady. Araka izany, ny telon-jato sy sivifolo taonan’i Ezekiela, ary ny iray teboka dimy taona (1.5) amin’ny fahirano an’i Jerosalema, dia manamarika ny faran’ny tsipika faminaniana izay nanomboka tamin’ny 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Ho tsara hodinihina mialoha ny lahatsoratra manaraka ilay andalan-teny ao amin’ny Testimonies, boky fahadimy.