Ezekiel is identified as the “mourning prophet,” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article, Sister White penned, “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.”
I Ezekiela dia fantatra ho ilay “mpaminany misaona”, satria izy dia tandindon’ireo efatra arivo amby efatra alina sy iray hetsy, izay, ao amin’ny toko fahasivy amin’ny bokiny, dia misaona (misento sy mitaraina) noho ny fahavetavetana atao ao amin’ny tany sy ao amin’ny fiangonana. Ao amin’ilay andalan-teny avy ao amin’ny Testimonies izay notanisaintsika tao amin’ny lahatsoratra teo aloha, dia nanoratra i Rahavavy White hoe: “Ny mpaminany mihitsy dia vahiny tany amin’ny tany tsy azy, izay nanjakazakan’ny fanirian-daza tsy manam-petra sy ny habibiana tsy mifaditrovana. Izay hitany sy reny momba ny jadona sy ny tsy rariny nataon’ny olombelona dia nampahory ny fanahiny, ary nisaona tamin’alahelo mangidy andro aman’alina izy.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Ny iray hetsy sy efatra amby efatra alina dia ireo “voaroaka avy amin’ny Isiraely”, izay naely patrana, araka ny asehon’ny nitondrana an’i Ezekiela ho babo. Ny fizotry ny fanombohan-kase aseho ao amin’ny Ezekiela toko faha-sivy dia mitovy amin’ny ao amin’ny Apokalypsy toko faha-fito, ary ireo toko roa ireo dia samy aseho ho miseho amin’ny andro farany.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Ity fanisiana tombo-kase ny mpanompon’Andriamanitra ity dia ilay naseho an’i Ezekiela tao amin’ny fahitana ihany.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand. As inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Avy eo amin’ny seza fiandrianana no itarihan’Andriamanitra ny kerobima, ary ireo kosa no mifehy ny kodia. Tamin’ilay fahitana no tokony hahatakaran’i Ezekiela fa Andriamanitra no nifehy ny zava-drehetra, na dia tamin’ny fotoana izay toa nisafotofoto avokoa aza ny zavatra rehetra. Rehefa avy namelabelatra ny fandaminana ahitana an’Andriamanitra eo amin’ny seza fiandrianana, mitarika ny kerobima izay nitantana ny raharahan’ny tany, ny Anabavy White, dia milaza hoe “toy izany koa” izy eo am-pilazalazany an’i Jaona ao amin’ny fitoerana masina izay nandehanan’i Kristy teo anivon’ireo fiangonana fito. I Ezekiela sy i Jaona dia tandindon’ireo izay velona amin’ny fotoana anasiana tombo-kase ireo efatra arivo amby efatra alina sy iray hetsy. Araka ny voarakitry ny tsindrimandry hoe: “Ny toe-javatra hiseho eto amin’izao tontolo misy antsika izao dia tsy mbola voanonofy akory.”
Certainly when Sister White penned those words, those words were true, but in the sealing time, they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam would actually be happening? Locusts as a symbol of Islam in chapter nine of Revelation include the migration in nature of the locusts of northern Africa. The migration path of those swarming locusts of Africa aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Tsy isalasalana fa marina ireo teny ireo tamin’ny fotoana nanoratan’i Rahavavy White azy, kanefa amin’ny fotoan’ny fanisiana tombo-kase no tanteraka amin’ny fahafenoany ireo teny ireo. Tokony ho roapolo taona lasa izay, moa ve ho noeritreretinareo fa hitranga tokoa izao zava-miseho eto amin’izao tontolo izao mifandraika amin’ny firohotan’ny valalan’ny finoana silamo izao? Ny valala, amin’ny maha-tandindon’ny finoana silamo azy ao amin’ny toko fahasivin’ny Apokalypsy, dia mahafaoka ny fifindra-monina voajanaharin’ny valala any Afrika Avaratra. Ny lalana izoran’ireo andiam-balala any Afrika ireo rehefa mifindra monina dia mifanandrify amin’ireo faritra ara-jeografia izay lasa teo ambany fifehezan’ny finoana silamo. Taranak’i Isimaela ny finoana silamo, ary i Hagara no renin’i Isimaela. Ny hoe Hagara dia midika hoe “fandosirana” na “mandositra.” Amin’ny teny arabo, dia Hajar (هاجر) no endrika fampiasa matetika amin’ilay anarana, ary mifandray amin’ilay fototeny niavian’ny hoe Hijra (ny fifindra-monina/fandosiran’i Muhammad) ihany koa izy io. Ny fototry ny finoana silamo dia tsy mifandray amin’ny firohotan’ny valala ihany, fa mahafaoka ny hevitra hoe fifindra-monina koa ireo fototra ireo. Efa nisy nanonofy ve fa fisehoan’ny valalan’ny finoana silamo ny fifindra-monina tsy ara-dalàna?
Did anyone dream that the global communists would form an alliance with the Islamic hordes that is now being identified as the red and green alliance? Both Islam and the globalists’ dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth. Hagar was an Egyptian and Ishmael is a symbol of Islam; thus, Hagar and Ishmael are symbols of the modern red and green alliance.
Moa ve nisy nanonofy fa hanangana firaisana amin’ireo andian’olona silamo marobe ny kominista maneran-tany, dia ilay firaisana fantatra ankehitriny amin’ny hoe firaisana mena sy maitso? Na ny finoana silamo na ny herin’ny dragona ananan’ireo mpanohana ny fanatontoloana dia samy miakatra avy ao amin’ny lavaka tsy hita noanoa, araka ny voalaza ao amin’ny Apokalypsy 9/11, araka izany filaharany izany, ary ny lavaka tsy hita noanoa dia maneho fisehoan’ny herin’i Satana. Ireo mpiara-dia roa tonta ankehitriny ireo dia samy fitaovan’i Satana araka ny Soratra marina. Ejipsianina i Hagara, ary tandindon’ny finoana silamo i Isimaela; noho izany, i Hagara sy i Isimaela dia tandindon’ny firaisana mena sy maitso ankehitriny.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Rehefa vita [eo am-pamaranana] ny filazany.’ Ny vanim-potoana izay tokony haminanian’ireo vavolombelona roa niakanjo lamba fisaonana dia nifarana tamin’ny taona 1798. Raha nanakaiky ny fiafaran’ny asany tao anatin’ny tsy fisongadinana izy ireo, dia hisy ady hatao aminy amin’ilay hery aseho ho ‘ilay bibidia miakatra avy ao amin’ny lavaka tsy hita noanoa.’ Tamin’ny firenena maro tany Eoropa, ny fahefana izay nanjaka tao amin’ny Fiangonana sy ny Fanjakana dia efa notarihin’i Satana nandritra ny taonjato maro, tamin’ny alalan’ny papa. Kanefa eto dia aseho ny fisehoana vaovao iray amin’ny herin’i Satana.” Ilay Ady Lehibe, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen, and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains: did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the Democratic Party of the United States?
Eto i Anabavy White dia milaza fa tamin’ny vanim-potoanan’ny Revolisiona frantsay no nipoiran’ny sosialisma, sady manamarika koa fa mifehy ny fahefan’ny papa ihany koa i Satana. Ny fahefan’ny papa koa dia mivoaka avy ao amin’ny lavaka tsy hita noanoa ao amin’ny Apokalypsy toko fahafito ambin’ny folo, ary ao amin’ny toko fahasivy amin’ny Apokalypsy, ny fivavahana silamo no setroka nivoaka avy tao amin’ny lavaka tsy hita noanoa. Mbola mipetraka ihany izao fanontaniana izao: tena izany tokoa ve no tian’ny tsindrimandry holazaina tamin’ny hoe: “Tsy mbola nisy nanonofy akory ireo toe-javatra hiseho eto amin’izao tontolo izao?” Iza no nanonofy fa haely manerana an’i Eoropa izao ny fivavahana silamo, ary mirotsaka amin’ireo kaontinanta amerikanina ankehitriny? Moa ve ianareo nanonofy fa haelin’ireo mpandala ny fanatontoloana ao amin’ny Firenena Mikambana, ny Vondrona Eoropeana ary ny Antoko Demokratikan’i Etazonia manerana an’izao tontolo izao ny valala?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars?
Iza no nanonofy fa ireo andrim-pampianarana dia ho resin’ny firaisan-kery kominista sy islamika izay vatsiana vola ankehitriny amin’ny dolara avy amin’ny hetran’ireo olom-pirenena izay tsy nikasa velively ny hampiasana ny dolara naloany ho hetra handravana ilay firenena manome izany dolara avy amin’ny hetra izany?
Who dreamed Great Britain would promote and uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism as the failure of the system’s economic and political philosophies.
Iza no nanonofy fa hampiroborobo sy hanohana ny fanolanana ataon’olona maromaro, ny fakana an-keriny, ny fanagadrana ary ny famonoana zazavavy fotsy hoditra ataon’ny finoana silamo i Grande-Bretagne? Maro no manamarika ny zava-misy fa tsy nahomby tanteraka avokoa ny rafitra kaominista rehetra efa nisy teo amin’ny tantaran’ny olombelona, kanefa ny vokatry ny sosialisma any Grande-Bretagne dia fanamelohana ny sosialisma tsy latsa-danja noho izay asehon’ny tsy fahombiazan’ny filozofia ara-toekarena sy ara-politikan’io rafitra io.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Iza no ho nihevitra fa havela hampiditra poizina ny mpivarotra eto an-tany mba hanatanterahana famonoana faobe nahafaty olona maherin’ny fito ambin’ny folo tapitrisa?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Iza no nieritreritra fa olona tahaka an’i George Soros, Bill Gates ary Anthony Fauci dia havela hanatanteraka ny asan-dratsy demoniakan’izy ireo tsy hisy vokany akory?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ's warning in Matthew twenty-four where she recorded, “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.”
Rehefa nilaza i Rahavavy White fa tsy ho nofinofisina akory ireo toe-javatra hotanterahina, dia nataony izany tao anatin’ny tontolon-kevitry ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Nanohy ny fanamarihany momba ny fampitandreman’i Kristy ao amin’ny Matio toko faha-efatra amby roapolo izy, izay nanoratany hoe: “Ireo lesona ireo dia ho tombontsoantsika. Mila mampiorina ny finoantsika amin’Andriamanitra isika, satria misy fotoana iray eo anoloantsika indrindra izay hizaha toetra ny fanahin’ny olona. Kristy, teo an-tendrombohitra Oliva, dia namerina ny fitsarana mahatahotra izay hialoha ny fihaviany fanindroany.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple but also Isaiah, will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Ireo lesona vao avy noresahiny dia ireo sary an’ohatra mampiseho an’i Ezekiela sy i Jaona tao amin’ny fitoerana masina, izay samy nianatra hahatakatra fa Andriamanitra no mifehy ny zavatra rehetra. Ao anatin’ny fisafotofotoana sy ny fikomiana mitranga ankehitriny, dia fisafotofotoana sy fikomiana izay vao mainka hihamafy arakaraka ny handrosoan’ny tantara, ireo irak’Andriamanitra, izay tsy i Ezekiela sy i Jaona tao amin’ny tempoly ihany no maneho azy fa i Isaia koa, dia tsy ho afaka hamakivaky ny tantara amin’ny fomba manome voninahitra ny Tompo raha tsy takany fa na ireo zavatra tsy mbola noeritreretintsika akory aza dia mbola eo ambany fifehezan’Andriamanitra.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that benefits from the light is separated from those who fled from the vision.
Ireo kodiarana mifampiditra amin’ny kodiarana hafa ireo dia mahafaoka ireo zava-mitranga izay tsy mbola noeritreretina akory, ary ireo no zava-mitranga mandritra ny fotoan’ny fanisiana tombokase izay nanomboka tamin’ny 9/11. Ireo lesona tokony hianarana dia tsy ianaran’iza na iza afa-tsy ireo izay miditra amin’ny finoana ao amin’ny Fitoerana Masina Indrindra ka mahita an’i Kristy sy ny fahazavany mamirapiratra avy eo amin’ny Fiaran’ny Fanekena. Rehefa jerena izany voninahitra izany, araka ny anehoan’i Daniela azy ao amin’ny toko fahafolo, dia sarahina amin’ireo nandositra ilay fahitana ny sokajin’olona izay mandray soa avy amin’ilay fahazavana.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Ary izaho Daniela irery no nahita ny fahitana; fa ny lehilahy izay niaraka tamiko tsy nahita ny fahitana; kanjo fahatahorana lehibe no nahazo azy, ka nandositra niafina izy. Daniela 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Mbola misy zavatra maro kokoa azo tsoahina avy amin’ilay andalan-teny tao amin’ny lahatsoratra teo aloha, nefa hodinihintsika ny amin’ny kodia iray eo am-pamaranana ity lahatsoratra ity. Efa nomarihintsika tao amin’ny lahatsoratra farany ny tandindon’ny isa dimy amby roapolo, ary talohan’izany dia nandany fotoana tamin’ny isa telopolo isika. Ny fahazavana avy amin’ny bokin’i Ezekiela dia tsy isa tandindona fotsiny akory, kanefa mahasoa ny miezaka hahafantatra mialoha ny sasany amin’ireny tandindona ara-pisalasalana ireny, alohan’ny hanombohana hamoaka mazava avy ao anatin’ny fisafotofotoana.
Seventeen
Fito ambin’ny folo
The three two-hundred-and-fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Ireo faminaniana telo izay samy mahafaoka dimampolo sy roanjato taona dia manondro fe-potoana iray maharitra fito ambin’ny folo taona, izay manomboka eo amin’ny fiafaran’ny tantaran’ny fiangonan’i Smyrna. Ireo fito ambin’ny folo taona manomboka amin’ny taona 313 ka hatramin’ny taona 330 dia tandindon’ny fananganana ny sarin’ny bibidia.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Ny roanjato sy dimampolo taona izay nanomboka tamin’ny 457 talohan’i Kristy dia nifarana tamin’ny 207 talohan’i Kristy, folo taona taorian’ny ady tao Raphia ary fito taona talohan’ny ady tao Panium. Hatramin’i Raphia ka hatramin’i Panium dia fito ambin’ny folo taona, ary izany no maneho ny tantara miafina ao amin’ny andininy faha-efapolo, araka ny aseho ao amin’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC; thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
I Ptolemy IV Philopator (fantatra koa amin’ny anarana hoe Ptolemy IV) no mpitondra nandresy tamin’ny ady tao Raphia tamin’ny taona 217 talohan’i Kristy. Mpanjaka (sady farao) tany Ejipta tamin’ny andron’ny tarana-mpanjaka Ptolemy izy nanomboka tamin’ny taona 221 talohan’i Kristy ka hatramin’ny taona 204 talohan’i Kristy; araka izany dia nanjaka nandritra ny fito ambin’ny folo taona izy. Nanomboka nanjaka talohan’ny ady tao Raphia izy, saingy maty talohan’ny ady tao Panium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south, typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identify the period Putin reigns, and he does so during the sealing time.
Ny ady tao Raphia, izay maneho ny Ady ao Okraina, dia nanomboka tamin’ny taona 2014, rehefa nampisy revolisiona miloko tao Okraina i Etazonia. I Ptolemy IV, mpanjakan’ny atsimo, dia tandindon’i Vladimir Putin, izay nanomboka nanjaka tamin’ny taona 2000, izany hoe ny taona talohan’ny nanombohan’ny fanisiana tombo-kase an’ireo efatra arivo amby efatra alina sy iray hetsy tamin’ny taona 2001. Tahaka an’i Ptolemy, i Putin dia nanomboka nanjaka talohan’ny ady tao Okraina, izay aseho ara-tandindona amin’ny ady tao Raphia nanomboka tamin’ny taona 2014. Alohan’i Panium dia esorina i Putin, izay asehon’i Ptolemy ara-tandindona. Nanomboka nanjaka tamin’ny taona 2000 i Putin, ka mifanaraka amin’ny fiandohan’ny vanim-potoana fanisiana tombo-kase, izay nanomboka ny taona nanaraka, tamin’ny taona 2001, izany. Ny fito ambin’ny folo taona ara-tandindona, araka izay asehon’i Ptolemy, no manondro ny fe-potoana anjakan’i Putin, ary mandritra ny vanim-potoana fanisiana tombo-kase no anjakany.
Trump, represented by the conclusion of the two hundred and fifty years that began in 457 BC, is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power, is located at the end of the seventeen years from Raphia to Panium.
Trump, izay asehon’ny fifaranan’ireo dimampolo sy roanjato taona nanomboka tamin’ny 457 talohan’i Kristy, dia ao anatin’ilay tantara miafina misy an’i Putin ihany, dia tantara maharitra fito ambin’ny folo taona manomboka amin’ny ady tao Raphia. Ao anatin’io tantara miafina io no misy ny dragona (Putin) sy ny mpaminany sandoka (Trump). Ao amin’io tantara io, ny bibidia, izay aseho ho “ireo mpandroba avy amin’ny firenenao” sady maneho an’ohatra ny fahefan’ny papa, dia eo amin’ny fiafaran’ireo fito ambin’ny folo taona manomboka any Raphia ka hatrany Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Ny taona 321 dia maneho ny lalàn’ny Alahady any Etazonia, ary ny 321 dia hita ao anatin’ny fe-potoana fito ambin’ny folo taona manomboka amin’ny Didin’i Milan tamin’ny 313 ka hatramin’ny fizaràn’ny fanjakana tamin’ny 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Ny tantara aseho manomboka amin’ilay antsoina hoe Paska Lehiben’i Josia dia manomboka ny tsingerin’ny Jobily fahafito ambin’ny folo an’ny Jiosy. Hatramin’ny Paskan’i Josia, izay no fifohazana lehibe indrindra ao amin’ny Testamenta Taloha, ka hatramin’ny 22 Oktobra, dia maneho ny tantaran’ny Millerita manomboka amin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, nefa ny zava-dehibe kokoa dia maneho ny tantara manomboka amin’ny 11 Septambra ka hatramin’ny lalàn’ny Alahady. Ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia asehon’ilay tsingerin’ny Jobily fahafito ambin’ny folo manomboka amin’i Josia ka hatramin’ny 22 Oktobra. Ny fito ambin’ny folo dia tandindona mifandray amin’ireo zava-nitranga lehibe amin’ny fotoan’ny fanisiana tombo-kase, ary ny isa fito ambin’ny folo dia teboka iray ifanindrianan’ny kodiaran’i Ezekiela.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Panium is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the 17th Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Ao amin’ny tantara miafina ao amin’ny andininy fahefapolo amin’ny bokin’i Daniela, araka izay asehon’ny andininy fahafolo ka hatramin’ny fahadimy ambin’ny folo ao amin’io toko io ihany, dia ampifandraisina amin’ny isa “17” ilay dragona amin’ny alalan’ny fotoana nanjakan’i Ptolemy. Ny tantara manomboka amin’ny ady tao Raphia ao amin’ny andininy fahiraika ambin’ny folo ka hatramin’ny ady tao Panium ao amin’ny andininy fahadimy ambin’ny folo dia mahafaoka “17” taona. Io tantara io dia mametraka an’i Donald Trump eo afovoan’ireo fito ambin’ny folo taona asehon’ireo ady roa ireo. Ny sarin’ny bibidia izay amboarin’i Trump sy atsangany any Etazonia dia asehon’ireo “17” taona manomboka amin’ny taona 313 ka hatramin’ny taona 330. Ao amin’ny andininy voalohany amin’ny toko voalohany, dia ao anatin’ny taona fahatelopolo amin’ny tsingerin’ny Jobily faha-17 i Ezekiela. Efa mba nieritreritra ve ianao fa ny isa fito ambin’ny folo dia naneho ny iray tamin’ireo kodiarana hitan’i Ezekiela tao amin’ny Fitoerana Masina Indrindra?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezekiela dia tandindon’ireo izay, mandritra ny fotoanan’ny fanisiana tombo-kase, no efa niditra tamin’ny finoana tao amin’ny Toerana Masina Indrindra. Izy ireo no mpisoron’i Petera.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Hianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy sy ho fisoronana masina, mba hanolotra fanatitra ara-panahy izay ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Petera 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by; though they are forewarned, God’s former covenant people will not see or hear.
Nomena iraka izy ireo mba hampita hafatra amin’ilay vahoakan’ny faneken’Andriamanitra teo aloha, izay dinganina amin’izay fotoana izay; na dia ampitandremana mialoha aza io vahoakan’ny faneken’Andriamanitra teo aloha io, dia tsy hahita na handre.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Ary hoy Izy tamiko hoe: Ry zanak’olona, ampihinano ny kibonao, ary fenoy ity horonam-boky izay omeko anao ity ny tsinainao. Dia nohaniko izany; ary teo am-bavako dia mamy tahaka ny tantely izy. Ary hoy Izy tamiko hoe: Ry zanak’olona, mandehana, mankanesa any amin’ny taranak’Isiraely, ka teneno aminy ny teniko. Fa tsy ho amin’ny olona miteny hafahafa sy manana fiteny sarotra no anirahana anao, fa ho amin’ny taranak’Isiraely; tsy ho amin’ny firenena maro miteny hafahafa sy manana fiteny sarotra, izay tsy azonao ny teniny. Raha ireny tokoa no nanirahako anao, dia ho nihaino anao izy. Fa ny taranak’Isiraely tsy hihaino anao, satria tsy mihaino Ahy izy; fa ny taranak’Isiraely rehetra dia maditra sady mafy fo. Indro, nataoko mafy manohitra ny tavany ny tavanao, ary nataoko mafy manohitra ny handriny ny handrinao. Tahaka ny vato adamanta, mafy noho ny afo-vato, no nanaovako ny handrinao; aza matahotra azy, ary aza kivy noho ny fijeriny, na dia taranaka mpiodina aza izy. Ezekiela 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message, the blood of those left unwarned will be upon him.
Asaina i Ezekiela hitory hafatra amin’ilay vahoaka nanaovana fanekena teo aloha, izay asehon’ireo Protestanta teo amin’ny tantaran’ny hetsika Millerita sy ny fiangonana Advantista Mitandrina ny Andro Fahafito laodikeana amin’ny andro farany. Raha mandà tsy hitory ilay hafatra izy, dia hadinina aminy ny ran’ireo navela tsy nampitandremana.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Ry zanak’olona, efa nataoko mpiambina ho an’ny taranak’Isiraely ianao; koa henoy ny teny avy amin’ny vavako, ary ampitandremo amin’ny anarako izy. Raha hoy Aho amin’ny ratsy fanahy: Ho faty tokoa ianao; nefa ianao tsy mampitandrina azy, na tsy miteny hampitandrina ny ratsy fanahy hiala amin’ny lalany ratsy mba hamonjena ny ainy, dia ho faty amin’ny helony ihany izany ratsy fanahy izany; kanefa ny rany dia hotakiako amin’ny tananao. Fa raha mampitandrina ny ratsy fanahy ianao, nefa izy tsy miala amin’ny faharatsiany sy amin’ny lalany ratsy, dia ho faty amin’ny helony ihany izy; fa ianao kosa efa namonjy ny fanahinao. Ary koa, raha ny marina miala amin’ny fahamarinany ka manao heloka, ary Asiko fahatafintohinana eo anoloany, dia ho faty izy; satria tsy nampitandrina azy ianao, dia ho faty amin’ny fahotany izy, ary ny fahamarinany izay nataony dia tsy hotsarovana; kanefa ny rany dia hotakiako amin’ny tananao. Nefa raha mampitandrina ny marina ianao mba tsy hanota ny marina, ka tsy manota izy, dia ho velona tokoa izy, satria efa nampitandremana; ary ianao koa efa namonjy ny fanahinao. Ezekiela 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Ao amin’ireo toko iraika ambin’ny folo voalohany ao amin’i Ezekiela, dia aseho aminy ny fandravana an’i Jerosalema, sary asehon’ny fahitana teo amoron’ny ony Kebara sy teo amin’ny lemaka ary tao Jerosalema. Tendrena izy hanambara fampitandremana ny amin’ny fitsarana ho avy tsy ho ela amin’i Jerosalema. Ny hafatra fampitandremana momba ny fitsarana ho avy tsy ho ela amin’i Jerosalema dia ilay fampitandremana nomena voalohany ny fiangonan’ny Advantista Mitandrina ny Andro Fahafito Laodiseana. Io fampitandremana io dia manondro ny fitsarana sy ny fandavana ny vahoakan’Andriamanitra ao Jerosalema izay tsy manana ny tombo-kasen’Andriamanitra. Ny fampitandremana asehon’i Ezekiela ho tandindona dia ny fampitandremana ny amin’ny lalàn’ny Alahady izay ho avy tsy ho ela.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Ao amin’ireo toko iraika ambin’ny folo voalohany izay anehoana ireo fahamarinana ireo, dia natao ho moana i Ezekiela, ary tsy niteny izy taorian’izany raha tsy rehefa nosokafan’Andriamanitra manokana ny vavany; ary izany no nitohy mandra-pandravan’i Jerosalema, izay vao afaka niteny indray izy.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Dia ny fanahy niditra tao anatiko ka nampitsangana ahy tamin’ny tongotro, dia niteny tamiko ka nanao hoe: Mandehana, mihiboka ao an-tranonao. Fa ianao kosa, ry zanak’olona, indro, hasiany fatorana ianao ka hofatorany amin’izany, ary tsy hivoaka eo aminy ianao; ary hataoko miraikitra amin’ny lanilanin’ny vavanao ny lelanao, ka ho moana ianao, ary tsy ho mpanarin’ireo; fa trano mpiodina izy. Fa rehefa miteny aminao Aho, dia hovohako ny vavanao, ka holazainao aminy hoe: Izao no lazain’i Jehovah Tompo; izay mihaino, aoka izy hihaino; ary izay mandà, aoka izy handà; fa trano mpiodina izy. Ezekiela 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Rehefa nirodana i Jerosalema, dia afaka niteny indray i Ezekiela.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ary non tonga tamin’ny taona faharoa ambin’ny folo tamin’ny fahababoanay, tamin’ny volana fahafolo, tamin’ny andro fahadimy tamin’ny volana, dia nisy anankiray afa-nandositra avy tany Jerosalema tonga tatỳ amiko ka nanao hoe: Voadaroka ny tanàna. Ary ny tanan’i Jehovah dia tao amiko nony hariva, talohan’ny nahatongavan’ilay afa-nandositra; ary nosokafany ny vavako mandra-pahatongany tatỳ amiko nony maraina; dia nisokatra ny vavako, ka tsy moana intsony aho. Ezekiela 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodiceans within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary, are about the purification of God’s church as His people change from the church militant, which is defined as being made up of wheat and tares, into the church triumphant, which is made up of the wheat offering of Pentecost.
Ny fahalavoan’i Jerosalema dia maneho ny fahalavoan’ny fiangonana Advantista Mitandrina ny Andro Fahafito laodikiana amin’ny andro farany. Mitranga izany fahalavoana izany rehefa asandratra ho fiangonana mpandresy kosa ireo voaisy tombo-kase tao Jerosalema ao amin’ny toko fahasivy. Esorina ireo Laodikiana ao anatin’i Jerosalema, ary asandratra ireo efatra arivo amby efatra alina amby iray hetsy rehefa aorina ny fanjakan’ny voninahitra. Ny fanorenana ny fanjakan’ny fahasoavana teo amin’ny hazo fijaliana no tandindon’izany fanjakan’ny voninahitra izany. Ny fanjakan’ny fahasoavana teo amin’ny hazo fijaliana dia mifanandrify amin’ny fanjakan’ny voninahitra amin’ny fotoan’ny lalàna momba ny Alahady, ary ireo fanjakana roa ireo dia apetraka ao anatin’ny filaharan’ny tantara ara-paminaniana hita ao amin’ny bokin’i Ezekiela. Ireo toko iraika ambin’ny folo voalohany, rehefa apetraka ao anatin’ny tontolon-kevitry ny fitoerana masina ny bokin’i Ezekiela, dia mahakasika ny fanadiovana ny fiangonan’Andriamanitra eo am-piovan’ny vahoakany avy amin’ny fiangonana miady, izay faritana ho voaforon’ny vary tritika sy tsimparifary, ho amin’ny fiangonana mpandresy, izay voaforon’ny fanatitra vary tritika amin’ny Pentekosta.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Ary ianao, ry andrianan’Isiraely tsy masina sy ratsy fanahy, izay tonga ny andronao, amin’ny fotoana hifaranan’ny heloka, izao no lazain’i Jehovah Tompo: Esory ny fehiloha, ary esory ny satroboninahitra; tsy ho tahaka ny teo intsony izao: asandrato izay ambany, ary ahena izay avo. Horavako, horavako, horavako izy; ary tsy hisy intsony izany, mandra-pihavin’izay manana ny zo aminy; dia homeko azy izany. Ezekiela 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Zedekia no mpanjaka farany tamin’ny Joda, ary izy no ilay “andriana ratsy fanahy amin’ny Isiraely, izay tonga ny androny” ao amin’ireo andininy ireo. Nebokadnezara dia efa hiroso haka an’i Jerosalema, ary ny satroboninahitry Zedekia dia hesorin’i Babylona, izay haongam-panapahana noho ny Medianina sy ny Persiana, izay indray haongam-panapahana noho ny Grika, izay hohaongam-panapahana noho i Roma. Ny fanonganana fahatelo dia tonga amin’i Roma, izay eo amin’ny tantara no handraisan’ilay Mpanjaka “izay manana ny rariny aminy” ny satroboninahitry ny fanjakan’ny fahasoavana amin’ny fanorenana izany fanjakana izany teo amin’ny hazo fijaliana.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
Ho an’ilay “mpanapaka ratsy fanahy sy tsy masina” dia tonga ny andron’ny fitsarana farany. “Esory ny satro-boninahitra,” hoy ny didin’ny Tompo, “ary esory ny satroboninahim-panjakana.” Mandra-panorinan’i Kristy Tenany ny fanjakany ihany vao navela hanana mpanjaka indray i Joda. “Haongako, haongako, haongako izany,” no didy avy amin’Andriamanitra momba ny seza fiandrianan’ny taranak’i Davida; “ary tsy hisy intsony izany mandra-pihavin’Ilay manana ny zo aminy; ary homeko Azy izany.” Ezekiela 21:25–27.” Mpaminany sy Mpanjaka, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11, Christ sets up His kingdom of glory.
Amin’ny fotoanan’ny ranonorana farany, izay nanomboka rehefa nanomboka ny fitsarana ny velona tamin’ny 9/11, dia manorina ny fanjakam-boninahiny i Kristy.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Rehefa hamoaka ny tànany ireo anjely efatra, dia hanorina ny fanjakany Kristy.” Spalding and Magan, 3.
A period of preparation begins at 9/11, and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Manomboka amin’ny 9/11 ny vanim-potoam-piomanana iray, ary amin’ny fotoan’ny lalàna momba ny Alahady dia asandratra ho ambonin’ny havoana sy ny tendrombohitra rehetra ilay tendrombohitra masina be voninahitra.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Ny teny izay hitan’i Isaia, zanak’i Amoza, momba an’i Joda sy Jerosalema. Ary amin’ny andro farany dia hiorina eo an-tampon’ny tendrombohitra ny tendrombohitry ny tranon’i Jehovah, sady hasandratra ho ambonin’ny havoana; ary ny firenena rehetra hikoriana ho any aminy. Ary olona maro no handeha ka hanao hoe: Avia hianika isika ho any an-tendrombohitry ny Tompo, ho any an-tranon’Andriamanitr’i Jakoba; ary Izy no hampianatra antsika ny lalany, ka handeha amin’ny alehany isika; fa avy ao Ziona no hivoahan’ny lalàna, ary ny tenin’i Jehovah avy ao Jerosalema. Isaia 2:1–3.
On 9/11, the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Tamin’ny 11 Septambra, dia navotsotra ny rivotra ary avy eo nofefena indray, ka izany no nanamarika ny fiandohan’ny fananganana ny fanjakana ao amin’ny Daniela toko faharoa, izay aseho ho toy ny vato voatapaka avy amin’ny tendrombohitra ka mameno ny tany rehetra.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nomena io fomba fijery io tamin’ny taona 1847, fony mbola vitsy dia vitsy ihany tamin’ireo rahalahy Advantista no nitandrina ny Sabata; ary tamin’ireo aza dia vitsy no nihevitra fa manan-danja ampy ny fitandremana azy ka hampisaraka ny olon’Andriamanitra amin’ny tsy mino. Ankehitriny dia manomboka hita ny fahatanterahan’izany fomba fijery izany. Ny hoe ‘fiandohan’izany andron’ny fahoriana izany,’ voalaza eto, dia tsy manondro ny fotoana hanombohan’ny loza hamarinina, fa fotoana fohy mialoha indrindra ny handrotsahana azy, raha mbola ao amin’ny fitoerana masina Kristy. Amin’izany fotoana izany, raha eo am-pamaranana ny asam-pamonjena, dia ho avy amin’ny tany ny fahoriana, ary ho tezitra ny firenena, kanefa hotazonina tsy hihoatra izy ireo mba tsy hanakanana ny asan’ilay anjely fahatelo. Amin’izany fotoana izany no hahatongavan’ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, mba hanome hery ny feo mahery ataon’ilay anjely fahatelo, sy hanomana ny olo-masina hitoetra amin’ny fotoana handrotsahana ny loza fito farany.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon--5th kingdom), unto the United States (spiritual Medo-Persia--6th kingdom), unto the United Nations (spiritual Greece--7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome--8th kingdom that is of the seven).
Kristy dia manangana ny fanjakany mandrakizay mandritra ny fotoanan’ny orana farany, ary ny fanjakany dia ahitana ny fanjakan’ny fahasoavana izay naorina teo amin’ny hazo fijaliana ary koa ny fanjakan’ny voninahiny amin’ny lalàn’ny Alahady. Zedekia mankany Babylona (fanjakana voalohany), mankany Medo-Persia (fanjakana faharoa), mankany Grisia (fanjakana fahatelo), ary mitohy mankany Roma jentilisa (fanjakana fahefatra) no mampahafantatra ny tantara mitarika ho amin’ny fanjakan’ny fahasoavana. Izany tantara izany dia mampahafantatra filaharana ara-tantara mifanandrify amin’izany avy amin’ny Roma papaly (Babylona ara-panahy—fanjakana fahadimy), hatrany amin’i Etazonia (Medo-Persia ara-panahy—fanjakana fahenina), hatrany amin’ny Firenena Mikambana (Grisia ara-panahy—fanjakana fahafito), ary mitohy hatrany amin’ny firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka, izay miaraka no mandrafitra an’i Roma maoderina (Roma ara-panahy—fanjakana fahavalo izay avy amin’ny fito).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Ny fandresen’izany fanjakana izany ao amin’ny Daniela roa dia asehon’ny vato, ary ny mahatoky amin’Andriamanitra dia vato ao amin’ny tempoly.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Hianareo koa, tahaka ny vato velona, no aorina ho trano ara-panahy, ho fisoronana masina, mba hanatitra fanatitra ara-panahy izay ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Petera 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Io fanjakana mandrakizay io no mandresy ny fanjakan’izao tontolo izao ka mameno izao tontolo izao manontolo. Ao amin’ny Ezekiela toko faha-efapolo ka hatramin’ny faran’ny bokiny, io fanjakana io ihany dia aseho ho tempoly izay mameno izao tontolo izao amin’ny ranon’aina.
We will continue these things in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.