In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Ao amin’ilay andalan-teny ao amin’ny Testimonies, boky fahadimy, izay efa nodinihintsika nandritra ny lahatsoratra vitsivitsy izao, dia ampahafantarina antsika ny amin’ny fahitana ny tempoly nomena an’i Ezekiela sy Isaia ary Jaona:
“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 izao ny andro iray izay hizaha toetra ny fanahin’ny olona. Kristy, teo ambonin’ny Tendrombohitra Oliva, dia namerina ny fitsarana mahatahotra izay hialoha ny fiaviany fanindroany hoe: ‘Hahare ady sy siosion-dresaka ny amin’ny ady ianareo.’ ‘Hisy firenena hitsangana hanohitra firenena, ary fanjakana hanohitra fanjakana; ary hisy mosary sy areti-mandringana ary horohoron-tany any amin’ny tany samihafa. Izany rehetra izany no fiandohan’ny fahoriana.’ Na dia nahazo fahatanterahana ampahany aza ireo faminaniana ireo tamin’ny fandravana an’i Jerosalema, dia mihatra mivantana kokoa amin’ny andro farany izy ireo.”
The Ninth of Av
Ny Fahasivin’ny Av
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Ny Tisha B’Av, izay midika hoe “ny Fahasivin’ny Av” amin’ny teny Hebreo, dia andro jiosy fahatsiarovana ny fandravana ny Tempoly Voalohany nataon’ny Babiloniana tamin’ny 586 tal. J.K. sy ny Tempoly Faharoa nataon’i Titosy tamin’ny taona 70. Samy nitranga tamin’io daty iray eo amin’ny tetiandro io ireo fandravana roa ireo—dia ny andro faha-9 amin’ny volana hebreo Av (izay matetika mifanojo amin’ny volana Jolay na Aogositra amin’ny tetiandro Gregoriana). Rehefa ampifandraisin’i Rahavavy White amin’ny “fotoana izay hizaha toetra ny fanahin’ny olona” amin’ny andro farany ny fandravana an’i Jerosalema, dia asongadiny fa fandravana roa no resahina, izay samy maneho mialoha ny lalàna Alahady ho avy tsy ho ela.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Ny andininy fahenina ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia maneho io lalàna alahady io, ary mifanaraka amin’ny andininy faha-iraika amby efapolo. Ao amin’ny Ezekiela, ny fandravana an’i Jerosalema dia ampiasaina hanehoana ny fisarahan’ny virijina hendry sy ny virijina adala amin’ny fotoanan’ny lalàna alahady. Babo tany Babilona i Ezekiela, raha nentina tamin’ny fomba mahagaga ho any Jerosalema izy mba hijery izany fisarahana izany indrindra ao amin’ny toko fahavalo ka hatramin’ny toko faha-iraika ambin’ny folo.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Ary tonga tamin’ny taona fahenina izany, tamin’ny volana fahenina, tamin’ny andro fahadimy tamin’ny volana, raha nipetraka tao an-tranoko aho, ary ny loholon’ny Joda nipetraka teo anatrehako, dia nilatsaka teo amboniko teo ny tànan’i Jehovah Tompo. Dia nijery aho, ka indro, nisy endrika tahaka ny fisehon’ny afo: hatramin’ny fisehon’ny valahany midina dia afo; ary hatramin’ny valahany miakatra dia tahaka ny fisehon’ny famirapiratana, tahaka ny lokon’ny ambra. Ary natsotrany ny endriky ny tànana, ka noraisiny tamin’ny volon-dohako iray fitàna aho; ary ny fanahy nampakatra ahy teo anelanelan’ny tany sy ny lanitra ka nitondra ahy tamin’ny fahitan’Andriamanitra ho any Jerosalema, ho eo am-baravaran’ny vavahady anatiny izay mitodika any avaratra; teo no nisy ny fitoeran’ilay sarin’ny fialonana, izay mampahasaro-piaro. Ezekiela 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Ny toko efatra, dia ny toko valo ka hatramin’ny iraika ambin’ny folo, dia famaritana ny fisarahana; ary i Rahavavy White, raha nanazava ny Ezekiela sivy, dia mampahafantatra fa tsy vitan’ny hoe ilay fanisiana tombo-kase ihany no mitovy amin’ny ao amin’ny Apokalypsy toko fahafito, fa i Jerosalema koa dia maneho ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana amin’ny andro farany.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ireo sokajin’olona izay tsy mahatsiaro alahelo noho ny fihemoran’ny fiainany ara-panahy, na tsy mitomany noho ny fahotan’ny hafa, dia hajanona tsy hahazo ny tombo-kasen’Andriamanitra. Ny Tompo dia maniraka ny irany, dia ireo lehilahy mitondra fitaovam-pamonoana eny an-tànany hoe: ‘Mankanesa manaraka azy mamaky ny tanàna, ka mamonoa: aoka tsy hiantra ny masonareo, ary aza mamindrà fo ianareo: vonoy tsy misy avotra na antitra na tanora, na zatovovavy, na zaza madinika, na vehivavy: fa aza manakaiky izay olona rehetra misy ny marika aminy; ary atomboy eo amin’ny fitoerako masina. Dia natombony tamin’ireo anti-panahy izay teo anoloan’ny trano izany.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Eto no ahitantsika fa ny fiangonana—dia ny fitoeran-masin’ny Tompo—no voalohany niharan’ny kapoky ny fahatezeran’Andriamanitra. Ireo anti-panahy, dia ireo izay nomen’Andriamanitra fahazavana lehibe sy nijoro ho mpiambina ny tombontsoa ara-panahin’ny vahoaka, dia namadika ny fitokisana napetraka taminy. Naka ny toerana izy ireo fa tsy ilaintsika ny miandry fahagagana sy ny fisehoana miharihary amin’ny herin’Andriamanitra tahaka ny tamin’ny andro taloha. Niova ny andro. Ireo teny ireo no manamafy ny tsi-finoany, ka hoy izy: Ny Tompo tsy hanao ny tsara, ary tsy hanao ny ratsy koa Izy. Be famindram-po loatra Izy ka tsy hamangy ny vahoakany amin’ny fitsarana. Noho izany, “Fiadanana sy fandriampahalemana” no antso avo ataon’ny lehilahy izay tsy hanandratra ny feony intsony tahaka ny anjomara hampiseho amin’ny vahoakan’Andriamanitra ny fahadisoany sy amin’ny taranak’i Jakoba ny fahotany. Ireo alika moana izay tsy nety nivovo ireo no mahatsapa ny famaliana marina ataon’Andriamanitra voatafintohina. Lehilahy, zatovovavy ary zaza madinika dia samy levona miaraka avokoa.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Ny fahavetavetana izay nampisento sy nampitomany ny mahatoky dia izay ihany no azon’ny mason’olombelona voafetra fantarina; nefa lavitra noho izany, ny fahotana ratsy indrindra, dia ireo izay nampirehitra ny fahasaro-piaron’ilay Andriamanitra madio sy masina, no tsy naseho. Ilay Mpandinika lehibe ny fo dia mahalala ny fahotana rehetra atao amin’ny miafina ataon’ireo mpanao ratsy. Tonga mahatsiaro ho azo antoka ao amin’ny fitaka ataony ireo olona ireo ary, noho ny fahari-pony, dia manao hoe: tsy mahita ny Tompo; ary avy eo dia manao toy ny hoe efa nahafoy ny tany Izy. Fa Hitan’ilay Tompo ny fihatsarambelatsihiny, ary hasehony eo anatrehan’ny hafa ireo fahotana izay notandremany fatratra hafenina.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Tsy misy fahambonian-toerana, voninahitra, na fahendrena araka izao tontolo izao, na toerana eo amin’ny raharaha masina, izay hahasakana ny olona tsy hahafoy ny foto-kevitra marina rehefa avela ho eo ambanin’ny fitaky ny fony izy. Ireo izay noheverina ho mendrika sy marina dia hita fa lohandohan’ny fivadiham-pinoana sady tonga fanehoana ny tsy firaharahiana sy ny fanararaotana ny famindram-pon’Andriamanitra. Ny làlany ratsy dia tsy holeferiny intsony, ary amin’ny fahatezerany no hitondrany azy, tsy misy famindram-po.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Miaraka amin’ny fisalasalana no anesoran’ny Tompo ny fanatrehany amin’ireo izay efa notahina tamin’ny fahazavana lehibe sy izay efa nahatsapa ny herin’ny teny teo am-panompoana ny hafa. Izy ireo dia mpanompony mahatoky fahiny, nankasitrahana tamin’ny fanatrehany sy ny fitarihany; nefa niala taminy izy ireo ka nitarika ny hafa ho amin’ny fahadisoana, ary noho izany dia tafiditra eo ambanin’ny tsy fankasitrahan’Andriamanitra.” Testimonies, volume 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Ny bokin’i Ezekiela manontolo dia apetraka ao anatin’ny tontolon-kevitry ny fandravana an’i Jerosalema. Ao amin’ny fijoroana vavolombelon’i Ezekiela dia voamarika manokana ny fahirano nataon’i Nebokadnezara izay naharitra herintaona sy tapany, kanefa ny “fampiharana mivantana kokoa” ny fampitandreman’i Jesosy ao amin’ny Matio toko faha-efatra amby roapolo dia amin’ny andro farany. Ao amin’i Ezekiela dia hita ao amin’ny toko faha-efatra amby roapolo izany tsipika fahamarinana izany.
January 15, 588 BC
15 Janoary 588 talohan’i JK
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Ary tamin’ny taona fahasivy, tamin’ny volana fahafolo, tamin’ny andro fahafolon’ny volana, dia tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, soraty ho anao ny anaran’izao andro izao, dia ity andro ity mihitsy; fa ny mpanjakan’i Babylona dia namely an’i Jerosalema tamin’ity andro ity mihitsy. Ezekiela 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Tamin’io daty io, izay voaorina koa amin’ny vavolombelona ara-Baiboly hafa, dia nanomboka ny fahirano naharitra valo ambin’ny folo volana. Ny tenin’i Jehovah izay tonga tamin’i Ezekiela tamin’izany daty izany dia nahitana ny fanoharana ny amin’ilay tanàna mpandatsa-dra, izay aseho amin’ny vilany mangotraka arahin’ny afo lehibe. Mazava fa io fanoharana io dia maneho ny fitsarana hihatra amin’i Jerosalema, ary ao amin’io toko io ihany dia arahin’ny fahafatesan’ny vadin’i Ezekiela tampoka noho ny kapoka izany, ho famantarana fa efa nanomboka ny fahirano izay hitarika amin’ny fandravana ny fitoerana masina.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, indro, esoriko aminao tampoka ny irin’ny masonao; nefa aza misaona ianao, na mitomany, ary aoka tsy hilatsaka ny ranomasonao. Misentoa mangina, aza manao fisaonana noho ny maty, fehezo eo amin’ny lohanao ny satro-boninahitrao, ary ataovy eo amin’ny tongotrao ny kapanao, ary aza manarona ny molotrao, ary aza mihinana ny mofon’ny olona. Dia niteny tamin’ny olona aho nony maraina; ary nony hariva dia maty ny vadiko; ary nony maraina koa dia nataoko araka izay nandidiana ahy. Ezekiela 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Dia nanontany an’i Ezekiela ny amin’ny hevitr’ilay fanoharana sy ny fahafatesan’ny vadiny ny vahoaka nanodidina azy.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Ary hoy ny olona tamiko: Tsy hambaranao aminay va izay hevitr’izany zavatra izany ho anay, no anaovanao izany? Dia namaly azy aho hoe: Tonga tamiko ny tenin’i Jehovah nanao hoe: Mitenena amin’ny taranak’Isiraely hoe: Izao no lazain’i Jehovah Tompo: Indro, hataoko ho voaloto ny fitoerako masina, dia ilay reharehan’ny herinareo sy irin’ny masonareo ary iantran’ny fanahinareo; ary ny zanakalahinareo sy ny zanakavavinareo izay nilaozanareo dia ho lavon’ny sabatra. Ezekiela 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Ny vadin’i Ezekiela sy ny fitoerana masina dia samy ambaran’io andalan-teny io ho ny “fanirian’ny masonao.” Ny mpahay tantara ara-Baiboly dia milaza fa naharitra valo ambin’ny folo volana ny fahirano, fa ny fahiranon’i Cestius sy i Titus kosa naharitra efa-taona hatramin’ny taona 66 ka hatramin’ny taona 70. Ny fanisana akaiky ny fotoana manomboka amin’ny fahirano voalohan’i Cestius ka hatramin’ny fandravana dia telo taona sy tapany, kanefa rehefa ampiharina ny “inclusive reckoning,” izay fampiharana ampiasaina matetika indrindra ao amin’ny Baiboly, dia efa-taona izany. Ny fahafantarana fa samy manan-kery ireo fanisana roa ireo dia mamela antsika hahita na ny telo taona sy tapany hatramin’i Cestius ka hatramin’i Titus, ary koa ny efa-taona.
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Manana vavolombelona roa momba ny lalàn’ny Alahady isika ao amin’ireo fandravana roa an’i Jerosalema, ary ny antsipirihan’ireo tantara roa tonta ireo dia tsy maintsy ampiharina amin’ilay lalàn’ny Alahady ho avy tsy ho ela—izay handoavana an’i Laodikia hiala amin’ny vavan’ny Tompo. Ny fiandohan’ny fahirano nataon’i Nebokadnezara dia voamariky ny fahafatesan’ny vadin’i Ezekiela. Tamin’ny nahafatesany dia nodidiana i Ezekiela tsy hisaona am-pahibemaso, satria izy no famantarana ny amin’ny hitondrana ny Jiosy ho any amin’ny fahababoana.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
Ny fiandohan’ilay fe-potoana efatra taona, hatramin’ny 66 ka hatramin’ny 70, dia voamariky ny famantarana ny fahavetavetana mahamongana, izay no famantarana ho an’ny Kristiana tao Jerosalema handositra.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Koa rehefa hitanareo àry ny fahavetavetana mahatonga fandravana, izay nampilazain’i Daniela mpaminany, mijoro eo amin’ny fitoerana masina, (izay mamaky, aoka hahafantatra:) dia aoka izay any Jodia handositra ho any an-tendrombohitra. Matio 24:15,16
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Fahirano roa izay mifandrindra mazava tsara, ary samy misy “famantarana” eo am-piandohan’ilay fahirano ireo fahirano roa ireo. Rehefa nanazava izay tian-kambara tamin’ny fahafatesan’ny vadiny sy ny tsy nisaonany i Ezekiela, dia nanazava izy ary avy eo dia nanoratra hoe:
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Ary Ezekiela dia famantarana ho anareo; araka izay rehetra nataony no hataonareo; ary rehefa tonga izany, dia ho fantatrareo fa Izaho no Jehovah Tompo. Ezekiela 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Ny famantaran’ny fahafatesan’ny vadin’i Ezekiela dia fanondroana ny fandravana an’i Jerosalema sy ny tempoly izay ho avy tsy ho ela ary ny fahababoana any Babylona manaraka izany. Ny famantaran’ny fahavetavetana mampahafoana, izay nolazain’i Daniela, dia fampitandremana mba handosirana ny fandringanana, nefa samy manana famantarana eo am-piandohana ny fahirano roa tonta.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Hisy fahirano ara-paminaniana alohan’ny lalàn’ny Alahady izay ho avy tsy ho ela, ary ny fahafatesan’ny vadin’i Ezekiela no tandindona fa efa nolalovan’Andriamanitra tanteraka ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana; fa i Ezekiela kosa dia tandindon’ny iray hetsy sy efatra alina amby efatra arivo, ary izy no tandindon’ny saina atsangana eo am-piandohan’ny fahirano. I Ezekiela no sainan’ny iray hetsy sy efatra alina amby efatra arivo eo am-piandohan’ny fahirano an’i Babylona, ary ny famantarana ny fahavetavetana mampahafoana eo am-piandohana dia ny “famantarana” an’i Roma. Ny famantarana iray dia mitory fampitandremana anatiny, ary ny iray kosa fampitandremana ivelany. Nisy tokoa fampitandremana ho an’ny Kristiana tamin’ny taona 66, saingy i Roma no famantarana fampitandremana. Ny famantarana tamin’ny fandravana an’i Babylona dia ny vadin’i Ezekiela. Roma no sarangan’izay mandray ny mariky ny bibidia, ary i Ezekiela no famantaran’ireo izay mandray ny tombo-kasen’Andriamanitra.
Two Ending Periods
Vanim-potoana roa mifarana
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Ny fahirano voalohany dia naharitra valo ambin’ny folo volana, ary ny fahirano faharoa dia naharitra efa-taona. Samy mahita ny fahatanterahany “mivantana kokoa” amin’ny andro farany ireo fahirano roa ireo, ary samy mifandray mivantana amin’ny faminanian’ny telonjato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro, izay hita ao amin’ny Apokalypsy toko faha-sivy andininy faha-dimy ambin’ny folo.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
Ny fiandohan’ireo dimy volana ao amin’ny Apokalypsy toko faha-sivy, andininy faha-folo, dia nahitana tantara iray izay manamarika fe-potoana valo amby telopolo taona, ka miafara amin’ny fahirano naharitra efa-taona, izay mifandray amin’ny isa valo amby telopolo, sady nanondro ny fiakaran’ny finoana silamo. Io fahirano naharitra efa-taona io dia manana tandrify aminy ao amin’ilay tantara izay nanomboka rehefa nifarana ny (dimy volana) dimampolo amby zato taona, ary nanomboka kosa ny telonjato amby sivifolo taona sy dimy ambin’ny folo andro. Nanomboka tamin’ny 27 Jolay 1449 izany, ary efa-taona tatỳ aoriana, ny finoana silamo dia nitondra fahirano naharitra dimy amby dimampolo andro hanohitra an’i Constantinople, izay nifarana tamin’ny 29 Mey 1453.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
Rehefa nifarana tamin’ny 11 Aogositra 1844 ny faminanian’ny fotoana izay nanomboka tamin’ny 27 Jolay 1449, dia nifandrindra tamin’ny fahirano naharitra efa-taona tamin’ny 1333 ka hatramin’ny 1337, ary koa tamin’ny vanim-potoana efa-taona tamin’ny 1449 ka hatramin’ny 1453, ireo efa-taona nisy ny fihetsiky ny anjely voalohany sy faharoa nanomboka tamin’ny 1840 ka hatramin’ny 1844. Ireo vavolombelona telo ireo, izay samy anisan’ilay tsipika faminaniana iray ihany mivantana, dia maneho vanim-potoana an’ohatra efa-taona izay averina ao amin’ny tantaran’ny fihetsiky ny anjely fahatelo ilay fihetsiky ny anjely voalohany sy faharoa tamin’ny 1840 ka hatramin’ny 1844. Ireo vavolombelona telo ireo dia manondro mialoha fahirano efa-taona ao amin’ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo. Io vanim-potoana efa-taona io koa dia asehon’ny fahirano an’i Jerosalema tamin’ny 66 sy 70.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Ny fiandohan’ilay fahirano naharitra efa-taona nataon’i Cestius tamin’ny taona 66, ary avy eo ny famaranan’i Titus azy tamin’ny taona 70, dia miteraka tandindon’ny alfa sy tandindon’ny omega ho an’ny vanim-potoana iray maharitra efa-taona. Io vanim-potoana io ihany koa dia aseho ho telo taona sy tapany, izay mifanaraka amin’ireo telo taona sy tapany ara-paminaniana izay nanitsakitsahan’i Roma papaly ny fitoerana masina.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ary aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efa-polo volana. Ary homeko hery ny vavolombeloko roa, ka haminany arivo sy roanjato ary enim-polo andro izy, mitafy lamba fisaonana. Apokalypsy 11: 2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ary ho lavon’ny lelan-tsabatra izy, ary ho entina ho babo ho any amin’ny firenena rehetra; ary Jerosalema hohitsahin’ny Jentilisa mandra-pahatanteraky ny andron’ny Jentilisa. Lioka 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Zava-dehibe ny manamarika fa ampiasaiko avokoa na ny fanisana “inclusive” na ny fanisana “exclusive” momba ny fe-potoana asehon’ny mariky ny alpha, dia hatramin’ny mariky ny omega, avy amin’i Cestius ka hatramin’i Titus. Izany no manondro fa fampiharana roa momba ny fotoana no aseho ao anatin’ny tantara iray monja. Efa nodinihintsika sahady io foto-kevitra ara-Baiboly io, fony isika nandinika (lahatsoratra maro lasa izay) ny fotoana teo anelanelan’ny fitsidihan’i Jesosy an’i Kaisaria-Filipy (Panium) sy ny diany ho any an-Tendrombohitry ny Fiovan-tarehy. Mpanoratra ara-Baiboly roa no mitantara enina andro, ary ny iray kosa valo andro.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Ary rehefa afaka henemana, Jesosy nitondra an’i Petera sy Jakoba ary Jaona rahalahiny, ka nitondra azy ireo nitokana ho any an-tendrombohitra avo. Matio 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Ary rehefa afaka henemana, dia nitondra an’i Petera sy Jakoba ary Jaona niaraka taminy Jesosy, ka nitondra azy ireo niakatra irery tany an-tendrombohitra avo iray; ary niova tarehy teo anatrehany Izy. Marka 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Ary nony afaka valo andro teo ho eo taorian’izany teny izany, dia nitondra an’i Petera sy Jaona ary Jakoba Izy, ka niakatra tany an-tendrombohitra mba hivavaka. Lioka 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Ny fandravana an’i Jerosalema dia manana fampiharana “mivantana kokoa” amin’ny andro farany, ary io fandravana io dia vavolombelona roa asehon’i Babylona sy Roma. Ireo vavolombelona roa ireo dia mifanaraka, nefa manome toetra ara-paminaniana samihafa sy tena ilaina mba hampitomboana ny fahamarinana. Ny fahirano nataon’i Roma (66 hatramin’ny 70) dia naharitra efa-taona, izay maneho koa telo taona sy tapany. Ny telo taona sy tapany dia mifandray amin’ny fanitsakitsahana ny fitoerana masina sy ny miaramila, izay notanterahin’ny fanompoan-tsampy sy ny fahefana papaly samy izy. Ny fanitsakitsahana nataon’ny fahefana papaly dia naharitra telo taona sy tapany ara-tandindona, araka ny nasehon’ny telo taona sy tapany ara-bakiteny tamin’ny fahirano nataon’i Roma.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
Io fahirano naharitra efa-taona io dia mifandray koa amin’ireo vanim-potoana efa-taona mifandray amin’ilay tsipika ara-paminaniana izay mamantatra ny fanandratana ny Islamo, ary aorian’izany ny fanandratana ny hetsiky ny anjely voalohany sy faharoa ary avy eo ny anjely fahatelo. Ny vanim-potoana manomboka amin’i Cestius ka hatramin’i Titus dia mifanehatra amin’ny kodiaran’i Roma papaly ary koa amin’ny kodiaran’ny Islamo. Ny kodiaran’i Roma sy ny telo taona sy tapany an’i Cestius sy Titus dia mifanehatra amin’ny telo taona sy tapany ara-tandindona an’i Roma papaly, ka izany no amaritana ireo antoko roa, dia i Roma jentilisa sy i Roma papaly. Ny kodiaran’ny Islamo dia ampifandraisin’io tantara io ihany koa rehefa takarina ho efa-taona izany, kanefa tahaka ny amin’ny kodiaran’i Roma ao amin’izany tantara izany, ny Islamo dia ampifandraisina amin’ny hery faharoa iray izay eo ambanin’ny kodiaran’ny Islamo—dia ny Advantisma izany. Ny fe-potoana telo taona sy tapany dia maneho an’i Roma amin’ireo dingana roa iainany, ary ny fe-potoana efa-taona kosa dia maneho ny Islamo sy ny Advantisma. Tsy azo sarahina ara-paminaniana i Roma jentilisa sy i Roma papaly, ary toy izany koa, tsy azo sarahina ny Islamo sy ny Advantisma.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Mitaky ara-paminaniana izany fa rehefa dinihintsika ny fahirano an’i Babylona, dia tokony ho hita ao amin’ny fanoharana momba ilay fahirano naharitra valo ambin’ny folo volana ny fahatakarana roa ny fotoana. Ny fanehoana roa ny fotoana ao amin’ilay fahirano nentin’i Roma dia mitaky ara-paminaniana fanehoana roa ny fotoana koa ao amin’ilay fahirano nentin’i Nebokadnezara. Ny fahiranon’i Nebokadnezara naharitra valo ambin’ny folo volana dia azo takarina koa ho mariky ny taona iray sy tapany. Vao ambin’ny folo volana dia taona iray sy tapany, ary ny iray sy tapany dia azo ambara ho 1.5 taona. Ny fahiranon’i Nebokadnezara dia sady valo ambin’ny folo volana no iray teboka dimy (1.5) taona.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
Ny valo ambin’ny folo volana dia manondro ilay fahefana izay hikosoka an’i Jerosalema, ary ny 1,5 taona kosa dia manondro ny finoana silamo. Ilay kodiaran’ny fanisana ara-paminaniana izay mamantatra ny valo ambin’ny folo volana dia mamantatra an’i Babylona, ary ilay kodiarana hafa amin’ny fanisana ara-paminaniana kosa dia mamantatra ny finoana silamo. Mbola tsy nasehonay mazava hatreto ny fanazavana ny amin’ny fomba ahatongavanay amin’ny fampiharana ny 1,5 taona mifandray amin’ny finoana silamo; kanefa dia tokony homarihina fa ireo fanisana roa ny fotoana ao amin’ilay fandringanana nentin’i Roma dia mifandray amin’ilay kodiarana ara-paminanian’i Roma, (na ny mpanompo sampy na ny papa), ary ilay fanisana iray hafa dia mifandray amin’ilay kodiarana ara-paminanian’ny finoana silamo. Ireo toetra ireo dia hita ao amin’ny fandringanana alfa sy omega an’i Jerosalema.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Ny fahirano naharitra efa-taona an’i Jerosalema tamin’ny andron’i Cestius sy Titus dia maneho ny fiafaran’ny tsipika ara-paminaniana iray izay nanomboka tamin’ny fe-potoana valo amby telopolo taona, ka nifarana tamin’ny fahirano naharitra efa-taona izay maneho ny fanandratana ny Silamo; ary ny fe-potoana farany naharitra efa-taona ao anatin’io tsipika io ihany dia maneho ny fanandratana ny faneva an’ireo iray hetsy sy efatra amby efapolo arivo.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.