I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Naka avy tamin’ny andalan-teny iray ao amin’ny Testimonies aho, izay manolotra lafiny samihafa amin’ny fahamarinana mifandray amin’ny fanandraman’i Ezekiela sy Isaia ary Jaona tao anatin’ny fitoerana masina. Nitodika Jaona mba hahita ilay feo tao aoriany ao amin’ny Apokalypsy toko voalohany.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Tao amin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nahare feo mahery tao ivohoko, toy ny an’ny trompetra, nanao hoe: Izaho no Alfa sy Omega, ny voalohany sy ny farany; ary, Izay hitanao dia soraty ao amin’ny boky, ka alefaso any amin’ny fiangonana fito izay any Azia; dia any Efesosy, sy Smyrna, sy Pergamosy, sy Tyatira, sy Sardisy, sy Filadelfia, ary Laodikia. Dia nitodika aho hizaha ilay feo izay niteny tamiko. Ary rehefa nitodika aho, dia nahita fanaovan-jiro volamena fito. Apokalypsy 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Avy tany amin’ny nosin’i Patmo ka hatrany amin’ny fitoerana masina any an-danitra, izay ahitan’i Jaona ny fahitan’i Kristy izay ampahafantarin-dRahavavy White antsika, dia io ihany no fahitana hitan’i Daniela tao amin’ny toko fahafolo amin’ny bokiny.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“Tamin’izany andro izany dia nitomany nandritra ny herinandro telo feno aho, dia Daniela. Tsy nihinana mofo matsiro aho, ary tsy nisy hena na divay niditra tao am-bavako, sady tsy nanosotra menaka ny tenako mihitsy aho.... Dia nanopy ny masoko aho ka nijery, ary, indro, nisy lehilahy anankiray nitafy lamba rongony, ary ny valahany nisikina volamena tsara avy any Uphaza. Ny tenany koa dia tahaka ny berila, ary ny tavany tahaka ny fisehon’ny helatra, ary ny masony tahaka ny fanilo afo, ary ny sandriny sy ny tongony tahaka ny famirapiratan’ny varahina voakosoka, ary ny feon’ny teniny tahaka ny feon’ny vahoaka betsaka” (Daniela 10:2–6).
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Ity famaritana ity dia mitovy amin’ilay nomen’i Jaona raha naseho taminy tao amin’ny Nosin’i Patmo Kristy. Tsy iza latsaka noho ny Zanak’Andriamanitra no niseho tamin’i Daniela. Tonga miaraka amin’ny iraka avy any an-danitra iray hafa ny Tompontsika hampianatra an’i Daniela izay hitranga amin’ny andro farany.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission; Ezekiel and Daniel are captives in Babylon, and Isaiah is living in the history of the wicked king Ahaz of Judah.
Ny andininy sivy voalohany dia mampiseho ny fomba amahana ny tombokasen’ny Fanambaran’i Jesosy Kristy mialoha kelin’ny fiafaran’ny fotoam-pahasoavana ho an’ny olombelona. Nomen’Andriamanitra an’i Jesosy izany fanambarana izany, ary i Jesosy nanome izany an’i Gabriela, izay nanome izany an’i Jaona sady naniraka azy hampita ilay hafatra ho an’ireo fiangonana fito. Ao amin’ny toko fahenina no nandraisan’i Isaia ny fanirahana azy hanao izany koa, ary ao amin’ny toko faharoa sy fahatelo no nandraisan’i Ezekiela izany baiko izany ihany. Gadra i Jaona rehefa mandray ny fanirahana azy; babo any Babylona i Ezekiela sy i Daniela, ary i Isaia kosa dia miaina amin’ny andron’i Ahaza, ilay mpanjaka ratsy fanahin’i Joda.
“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 fandaminana saro-pantarina tokoa, hany ka tamin’ny fijery voalohany dia toy ny feno fifanjevoana avokoa izany teo imason’i Ezekiela. Kanefa rehefa nihetsika izy ireo, dia tamin’ny fahitsiana mahatalanjona sy tamin’ny firindrana tanteraka. Zava-manana aina any an-danitra no nanosika ireo kodiarana ireo, ary, ambonin’izany rehetra izany, teo ambonin’ny seza fiandrianana safira be voninahitra, dia ilay Mandrakizay; ary manodidina ny seza fiandrianana ny avana manodidina, tandindon’ny fahasoavana sy ny fitiavana. Resy lahatry ny voninahitra mahatahotra niseho teo anoloany, dia niankohoka tamin’ny tavany Ezekiela, rehefa nisy feo nandidy azy hitsangana sy hihaino ny tenin’i Jehovah. Dia nomena azy ny hafatra fampitandremana ho an’ny Isiraely.” Testimonies, 751.
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 6:8.
Ary reko ny feon’ny Tompo nanao hoe: Iza no hirahiko, ary iza no handeha ho antsika? Dia hoy izaho: Intỳ aho; iraho aho. Isaia 6:8.
“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...
“Ity fahitana ity dia nomena an’i Ezekiela tamin’ny fotoana izay feno fiheverana manjombona sy fambara ratsy ny sainy. Hitany fa lao ny tanin’ny razany...”
“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. …
Toy izany koa, raha efa hasehon’Andriamanitra amin’i Jaona malala ny tantaran’ny fiangonana ho an’ny andro ho avy, dia nomeny toky azy ny amin’ny fahalianana sy ny fikarakaràn’ny Mpamonjy ny olony tamin’ny fanambarana taminy an’“Ilay mitovy amin’ny Zanak’olona,” mandehandeha eo afovoan’ny fanaovan-jiro, izay naneho an-tsary ireo fiangonana fito. …
“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. …
“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. …”
“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.
“Mitsangana eo am-baravaran’ny fisehoan-javatra lehibe sy manetriketrika isika. Tanteraka haingana ny faminaniana. Eo am-baravarana ny Tompo. Tsy ho ela dia hisokatra eo anoloantsika ny vanim-potoana iray mahafaoka ny sain’ny velona rehetra. Hovelomina indray ny fifandirana tamin’ny lasa; hisy fifandirana vaovao hipoitra. Ny toe-javatra haseho eto amin’izao tontolontsika izao dia mbola tsy nofinofy akory aza. 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 vokany. Eo ambonintsika indrindra izao ny krizy.”
“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 ny mpanompon’Andriamanitra dia tsy tokony hitoky amin’ny tenany amin’izao fotoan-tsarotra lehibe izao. Ao amin’ny fahitana nomena an’i Isaia sy Ezekiela ary Jaona no ahitantsika ny fifamatorana akaiky misy eo amin’ny lanitra sy ny zava-mitranga etỳ ambonin’ny tany, ary ny halehiben’ny fiahian’Andriamanitra ireo izay mahatoky Aminy. Tsy misy izao tontolo izao tsy manana Mpanapaka. Eo an-tanan’ny Tompo ny fandaharan’ny zavatra ho avy. Ny Voninahitrin’ny lanitra no mitana eo ambany fiandraiketany ny anjaran’ny firenena, ary koa ny raharahan’ny fiangonany. …”
“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 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. …
“Ny hazavana mamirapiratra izay mandeha eo amin’ireo zava-manana aina amin’ny hafainganam-pandehan’ny tselatra dia maneho ny hafainganam-pandeha izay handrosoan’ity asa ity amin’ny farany ho amin’ny fahatanterahany. …”
“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 izao no fotoana hitomaniana sy hamoizam-po, tsy izao no fotoana hanolorana tena ho amin’ny fisalasalana sy ny tsi-finoana. Kristy dia tsy Mpamonjy ao amin’ny fasana vao nataon’i Josefa intsony ankehitriny, izay nakatona tamin’ny vato lehibe sy nohasiana tombo-kasen’ny Romana; manana Mpamonjy nitsangana tamin’ny maty isika. Izy no Mpanjaka, Jehovah, Tompon’ny maro; mipetraka eo anelanelan’ny kerobima Izy; ary eo afovoan’ny ady sy ny fisavoritahan’ny firenena dia mbola miaro ny olony Izy. Ilay manjaka any an-danitra no Mpamonjy antsika. Izy no mametra ny fitsapana rehetra. Izy no manara-maso ny afon’ny lafaoro izay tsy maintsy hitsapa ny fanahy rehetra. Rehefa horavana ny fiarovana mafy ananan’ny mpanjaka, rehefa hantsatry ny zana-tsipìkan’ny fahatezeran’Andriamanitra ny fon’ny fahavalony, ny olony kosa dia ho voaaro ao an-tànany.” Testimonies, boky faha-5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophets’ experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Vavolombelona efatra ao amin’ny Baiboly no manamarina fa ny hafatry ny Fanambaran’i Jesosy Kristy dia omena an’ireo olona aseho ara-tandindona amin’ny alalan’ny zavatra niainan’ireo mpaminany ireo tao amin’ny fitoerana masina. Rehefa miditra ao amin’ny fitoerana masina any an-danitra isika vao omena antsika ny hafatra izay efa nanendrena antsika hitory azy. Ny “afon’ny lafaoro” izay mizaha toetra ny “fanahy tsirairay” dia ilay lafaoro ao amin’ny Malakia toko fahatelo.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Fa iza no mahazaka ny andro fihaviany? ary iza no haharitra raha hiseho Izy? fa tahaka ny afon’ny mpanadio metaly Izy, ary tahaka ny savonin’ny mpanasa lamba; Ary hipetraka toy ny mpanadio sy mpanefy volafotsy Izy; ary hodioviny ny zanakalahin’i Levy, sady hodioviny tahaka ny volamena sy ny volafotsy izy, mba hahafahany manatitra fanatitra amin’ny fahamarinana ho an’i Jehovah. Ary amin’izany ny fanatitr’i Joda sy Jerosalema dia hahafaly an’i Jehovah tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us “if” we “will put away iniquity and become pure in heart and life.” Some, as in Daniel ten, flee from that experience, but those, symbolized by Daniel, who do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates, have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church and then the world.
Fantatry ny mpanadio volafotsy fa efa nitoetra tao anaty lafaoro nandritra ny fotoana sahaza azy ny volafotsy rehefa madio dia madio ka ahitana taratry ny tavan’ilay mpanadio. Izany zava-misy momba ny fomba nanadiovana volafotsy fahiny izany dia mifanaraka amin’ilay matoanteny amin’ny endrika mampanao hoe “marah” izay hitan’i Daniela ao amin’ny toko fahafolo. Amin’izao andro farany izao, dia mitarika ny olony hiditra ao amin’ny fitoerana masina ny Tompo mba hizaha toetra ireo kandidà ho anisan’ny fanevan’ny efatra arivo amby efatra alina amby iray hetsy, hanadio azy ireo ary hanesotra ny loto ao aminy. Amin’io vanim-potoana io, “Izy dia hiara-miasa” amintsika “raha” isika “manary ny heloka ka tonga madio am-po sy eo amin’ny fiainana.” Ny sasany, tahaka ireo ao amin’ny Daniela toko fahafolo, dia mandositra izany fanandramana izany; fa ireo izay soloan’i Daniela tena ara-tandindona kosa, ka mahita tokoa ilay fahitana lehibe amin’ny fitaratra momba ny fanambaran’i Jesosy Kristy, dia hokasihina amin’ny vainafo avy eo amin’ny alitara ny molony, araka ny asehon’i Isaia, ary hodiovina sy homanina izy ireo mba hampita hafatra amin’ny fiangonana nivadi-pinoana aloha, ary amin’izao tontolo izao avy eo.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history in which the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Atolotra an’ireo fanahy mahatoky ao amin’ny fitoerana masina ny hafatra. Ny Levitikosy toko fahatelo amby roapolo, rehefa ampifanarahina amin’ny vanim-potoanan’ny Pentekosta, dia natao ho taratry ny Fiaran’ny fanekena ao amin’ny Fitoerana Masina Indrindra. Amin’ny finoana, ny firafitry ny hafatra ao amin’ilay toko dia manondro mari-dalana telo ao anatin’ny tantara masina izay anatanterahana ny fitsapana ao amin’ny memy. Mifono fahalalinana avy amin’Andriamanitra—ny firafitra ara-paminanian’ny toko fahatelo amby roapolo dia ahafahan’ny mpandalina ny faminaniana mamantatra ny toerana misy an’i Ezekiela ao amin’ny andininy voalohany amin’ny toko voalohany.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Ary izao no niseho tamin’ny taona fahatelopolo, tamin’ny volana fahefatra, tamin’ny andro fahadimin’ny volana, raha teo amin’ny babo teny amoron’ny ony Kebara aho, dia nisokatra ny lanitra, ary nahita fahitan’Andriamanitra aho. Tamin’ny andro fahadimin’ny volana, izay taona fahadimin’ny namaboana an’i Jekonia mpanjaka. Ezekiela 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, then five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Amin’ny maha-mpisorona azy nandritra ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra amby efa-polo sy efatra arivo, i Ezekiela dia eo amin’ny taona fahatelopolo amin’ny tsingerin’ny Jobily fahafito ambin’ny folo, dimy taona mialoha ny fahatelo amin’ireo fahirano telo nataon’i Nebokadnezara tamin’i Jerosalema tamin’ny 587 talohan’i Kristy. Ny taona fahatelopolo ao amin’ilay andininy dia telo-polo taona taorian’ny fifohazana lehibe indrindra teo amin’ny tantaran’ny Testamenta Taloha, ary tamin’ny andro fahadimin’ny taona fahadimy izany, ka mametraka ny isa dimy eo amin’ny fijoroana vavolombelon’i Ezekiela. Ao amin’ireo andininy roa fanokafana dia hitantsika fa ny telopolo dia voatondro indray mandeha ary ny isa dimy dia voatonona intelo. Ao amin’ny firafitry ny Levitikosy telo amby roa-polo, mifanaraka amin’ny vanim-potoanan’ny Pentekosta, ny fitsapana faharoa asehon’ny telopolo dia tonga hatrany amin’ny fetin’ny trompetra, avy eo dimy andro mankany amin’ny fiakaran’i Kristy, avy eo dimy andro mankany amin’ny andron’ny fanavotana, avy eo dimy andro mankany amin’ilay mariky ny lalana izay maneho sady ny orana aloha (Pentekosta) no ny orana farany (Trano-lay). Ny firafitra dia maneho ny telopolo, arahin’ny dingana telo misy dimy. I Ezekiela dia ao amin’ny tempoly ary ny firafitry ny Levitikosy telo amby roa-polo no ny Fiara.
The history attests to the fact that Ezekiel at that point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Ny tantara dia manamarina fa i Ezekiela tamin’izany fotoana izany dia dimy taona mialoha ny fahirano ara-tandindona iray izay mifarana amin’ny fanoharana ny lalàn’ny Alahady ho avy tsy ho ela, araka ny asehon’ny fandravana an’i Jerosalema. Ny isa “dimy” dia singa fototra ao amin’ny rafitry ny Levitikosy telo amby roapolo, tahaka izany koa ny isa telopolo.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season, the three-step testing process, which is the furnace fire of Malachi, is clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Efa naseho tao amin’ireto lahatsoratra ireto fa rehefa ampifanandrifina amin’ireo andininy roa amby roapolo farany ireo andininy roa amby roapolo voalohany amin’ilay toko, ary avy eo iarahana ampifanandrifina amin’ny vanim-potoanan’ny Pentekosta ireo andalana roa samy misy andininy roa amby roapolo ireo, dia aseho mazava tsara ny fizotry ny fizahan-toetra misy dingana telo, izay afon’ny memy voalaza ao amin’i Malakia. Ireo dingana telo ireo dia manana alfa sy omega eo amin’ny dingana voalohany sy fahatelo, izay voaforon’ny andiana mari-dalana efatra maneho dingana iray.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Ny Paska, arahin’ny fetin’ny mofo tsy misy masirasira, arahin’ny fanatitry ny voaloham-bokatra amin’ny vary hordea, avy eo “dimy” andro mandra-pahatapitry ny fetin’ny mofo tsy misy masirasira. Ireo mariky ny lalana efatra ireo no mandrafitra ny fitsapana voalohany, ary i Jesosy mandrakariva maneho ny farany amin’ny alalan’ny fiandohana, ary ny fitsapana fahatelo koa dia voaforon’ny mariky ny lalana efatra. Ny fetin’ny trompetra, avy eo ny fiakaran’i Kristy any an-danitra arahin’ny Andro Fanavotana, ary avy eo dimy andro tatỳ aoriana ny fahatongavan’ny Pentekosta sy ny Tabernakely. Ny Pentekosta dia tandindon’ny ranonorana aloha, ary ny Tabernakely dia tandindon’ny ranonorana aoriana. Ao amin’ny môdelin’ny Levitikosy toko faha-roa amby roapolo dia mifanaraka ny Pentekosta sy ny Tabernakely.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Koa mifalia àry ianareo, ry zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny ranonorana aloha, ary hampidininy ho anareo ny ranonorana, dia ny ranonorana aloha sy ny ranonorana aoriana, amin’ny volana voalohany. Joela 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Ny fizahan-toetra sy fanadiovana farany dia nanomboka tamin’ny 31 Desambra 2023. Ny fitsapana voalohany dia ilay fitsapana fototra, izay nasehon’ny tandindona ao amin’ny fifandirana momba ireo “jiolahin’ny vahoakanao”, izay nampisaraka ny vondrona izay efa nozahana toetra teo aloha tamin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Ao amin’ny tantara sy ny faminaniana, ny Tenin’Andriamanitra dia mampiseho ny fifanoherana maharitra ela teo amin’ny fahamarinana sy ny fahadisoana. Mbola mitohy izany fifanoherana izany ankehitriny. Izay zavatra efa nisy dia mbola haverina indray. Hovelomina indray ireo ady hevitra fahiny, ary hipoitra tsy tapaka ireo teoria vaovao. Nefa ny vahoakan’Andriamanitra, izay tamin’ny finoany sy ny fanatanterahany ny faminaniana no nandray anjara tamin’ny fanambarana ny hafatry ny anjely voalohany sy faharoa ary fahatelo, dia mahalala izay ijoroany. Manana fanandramana izay sarobidy kokoa noho ny volamena voadio izy ireo. Tokony hiorina mafy tahaka ny vatolampy izy, ka hitana mafy ny fiandohan’ny fahatokisany mandra-pahatonga amin’ny farany.” Manuscript Releases, boky 1, 47.
In Leviticus twenty-three, the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Ao amin’ny Levitikosy toko faha-roa amby roapolo, ny fizahan-toetra voalohany dia aseho amin’ny alalan’ny fitambarana ara-paminaniana misy telo, arahina dimy andro tatỳ aoriana amin’ny fiafaran’ny mofo tsy misy masirasira. Ny Paska no andro voalohany, ny fetin’ny mofo tsy misy masirasira no andro faharoa, ary ny fanatitra voaloham-bokatra no andro fahatelo. Dimy andro tatỳ aoriana dia nifarana ny fetin’ny mofo tsy misy masirasira. Ny firafitra ara-paminaniana an’ilay voalohany amin’ireo fizahan-toetra telo dia aseho koa ao amin’ny fizahan-toetra fahatelo sy farany. Ao amin’io mariky ny lalana fahatelo io, izay voaforon’ny mariky ny lalana telo arahina iray, ny fetin’ny trompetra no andro voalohany, ary ny fiakaran’i Kristy any an-danitra dia dimy andro tatỳ aoriana, avy eo ny andron’ny fanavotana dia manaraka dimy andro tatỳ aoriana, ary avy eo, dimy andro tatỳ aoriana, samy manamarika ny lalàna alahady ho avy tsy ho ela na ny Pentekosta na ny fetin’ny Tabernakely, izay aseho ao amin’ny bokin’i Ezekiela ho ny fandravana an’i Jerosalema.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days that not only represent a symbol of a priest but also the second test of the three tests represented within the Divine illustration.
Eo anelanelan’ny fiafaran’ny fetin’ny mofo tsy misy masirasira sy ny fetin’ny trompetra dia misy telopolo andro izay tsy maneho tandindon’ny mpisorona fotsiny, fa maneho koa ny fizahan-toetra faharoa amin’ireo fizahan-toetra telo aseho ao anatin’ilay fanoharana avy amin’Andriamanitra.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separate those three steps by one day each, and the fall feasts separate those three steps by five days.
Ny batisan’i Kristy dia maneho ireo mari-dalana telo, dia ny Paska, ny mofo tsy misy masirasira ary ny voaloham-bokatra, satria ireo mari-dalana telo ireo dia maneho ny fahafatesan’i Kristy, ny fandevenana Azy ary ny fitsanganany tamin’ny maty. Aorian’ireo dingana telo ireo dia misy elanelana dimy andro vao tonga amin’ny dingana fahefatra, izay asehon’ny fiafaran’ny andro firavoravoana fihinanana ny mofo tsy misy masirasira. Ny batisa dia mampiseho ireo dingana telo ireo ao anatin’ny fotoana fohy monja, tamin’ny nanaovan’i Jaona batisa ny Mesiany. Ny andro firavoravoana amin’ny lohataona dia mampisaraka ireo dingana telo ireo amin’ny elanelana iray andro avy, ary ny andro firavoravoana amin’ny fararano kosa dia mampisaraka ireo dingana telo ireo amin’ny elanelana dimy andro.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty plus five is forty (5 + 30 + 5 = 40).
Rehefa ampiharintsika ny fitsapana voalohany amin’ireo andro firavoravoana amin’ny lohataona ho fitambaran’ny tsangambato telo izay arahin’ny tsangambato iray dimy andro aorian’izany, ary avy eo ampiharintsika ireo andro firavoravoana amin’ny fararano ho tsangambato telo izay arahin’ny tsangambato iray dimy andro aorian’izany, dia voapetraka ny firafitra ara-paminaniana iray izay ahitana tsangambato alfa ahitana telo arahin’ny dimy andro, izay arahin’ny telopolo andro avy eo, ary ny fitsapana fahatelo amin’ireo andro firavoravoana amin’ny fararano amin’ny endriky ny tsangambato ahitana telo arahin’ny dimy andro—io firafitra io dia maneho fa mahafaoka dimy andro amin’ny fitambarany ny fitsapana voalohany, arahin’ny fitsapana faharoa maharitra telopolo andro izay mipaka hatrany amin’ny tsangambato fahatelo maharitra dimy andro. Dimy miampy telopolo miampy dimy dia efapolo (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Ny batisan’i Kristy dia narahin’ny fe-potoana efapolo andro avy hatrany, izay nifarana tamin’ny fizahan-toetra telo. Mbola betsaka lavitra noho izany no azo fantarina ao amin’ny firafitry ny Levitikosy toko fahatelo amby roapolo rehefa ampifandraisina amin’ny vanim-potoanan’ny Pentekosta izany, saingy amin’ny ambaratonga hafa kosa io toko io dia maneho ny Fiara ao amin’ny Fitoerana Masina Indrindra.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant.
Ny andro firavoravoana amin’ny lohataona sy amin’ny fararano ao amin’ny Levitikosy toko fahatelo amby roapolo dia apetraka eo afovoan’ny Sabata roa. Ireo Sabata roa ireo dia maneho ireo kerobima roa manarona; ary ireo marika eny an-dalana amin’ny vanim-potoanan’ny Pentekosta, izay mifanaraka amin’ny Levitikosy toko fahatelo amby roapolo, dia maneho ny Fiara sy ireo kerobima roa manarona. Ezekiela dia entina ao amin’ny fitoerana masina ao amin’ny toko voalohany, ary rehefa entina ao izy, dia apetraka dimy andro mialoha ny fahirano izay mitarika ho amin’ny fandravana an’i Jerosalema, ka manondro ara-tandindona ny lalàn’ny Alahady ho avy tsy ho ela. Ny lalàn’ny Alahady dia asehon’ny Pentekosta sy ny Tabernakely ao amin’ny Levitikosy toko fahatelo amby roapolo. Ezekiela dia ao amin’ny taona fahatelopolo, ary ny telopolo dia fe-potoan’ny fizahan-toetra faharoa amin’ireo fizahan-toetra telo izay mandrafitra ny afon’ny lafaoro ao amin’ny Malakia toko fahatelo. Ny fizahan-toetra faharoa dia asehon’ny telopolo andro, tahaka ny maha-ao amin’ny taona fahatelopolo an’i Ezekiela amin’ny tsingerin’ny Jobily fahafito ambin’ny folo, izay nanomboka tamin’ny Paska Lehiben’i Josia, araka ny iantsoan’ny mpahay tantara azy. Ezekiela dia dimy taona mialoha ny fahirano izay naharitra valo ambin’ny folo volana, ary ao amin’ny tempoly izy, izay afovoan’ireo fizahan-toetra telo farany izay manadio sy manaisotra ny loto amin’ny sisa.
In 592 BC, Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 586 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Tamin’ny taona 592 talohan’i Kristy, dia natao “moana” tamin’ny fomba mihoatra ny voajanahary i Ezekiela, ka tsy niteny afa-tsy rehefa nosokafan’Andriamanitra ny vavany. Nitohy izany toe-javatra izany mandra-pahalavoan’i Jerosalema tamin’ny taona 586 talohan’i Kristy. Nampiteny azy Andriamanitra tamin’ny nanombohan’ny fahirano, tamin’ilay andro nahafatesan’ny “zava-irin’ny” “masony”, saingy tsy navela hiteny malalaka izy raha tsy efa lavo i Jerosalema, ilay “zava-irin’ny” “mason’Isiraely”. Ny fahalavoan’i Jerosalema dia maneho ny lalàna momba ny Alahady izay ho avy tsy ho ela, ary eo no nanaovana ny rain’i Jaona Mpanao-batisa, mpisorona tao amin’ny antoko fahavalo, ho moana fony nanompo tao amin’ny tempoly, izay toerana nanaovana an’i Ezekiela ho moana koa nandritra ny sivy volana teo ho eo. Tamin’ny andro fahavalo taorian’ny nahaterahan’i Jaona, tamin’ny fotoana namorana an’i Jaona, no navela hiteny izy. Mpaminany roa natao moana fony tao amin’ny fitoerana masina. Ny mpaminany fahatelo natao moana teo am-pibanjinana an’i Kristy tao amin’ny fitoerana masina dia i Daniela. Ao amin’ny toko fahafolo, dia ao amin’ny fitoerana masina i Daniela, ary eo indrindra amin’ilay fikasihana faharoa amin’ireo fikasihana telo no anaovana azy ho moana. Eo amin’ny teboka afovoany no anaovana an’i Daniela ho moana.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Ary rehefa niteny tamiko izany teny izany izy, dia nitodika tamin’ny tany ny tavako, ka moana aho. Ary, indro, nisy anankiray tahaka ny endriky ny zanak’olombelona nikasika ny molotro; dia novohako ny vavako ka niteny aho, ary hoy aho tamin’izay nitsangana teo anatrehako: Tompoko ô, ny fahitako ity fahitana ity no nahatonga ny alaheloko hiverina amiko, ka tsy nisy hery tavela tamiko. Daniela 10:15, 16.
Speaking
Fitenenana
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying the Philadelphians who are given a new name.
Ny hevitra ara-tandindon’ny hoe “miteny” dia miseho amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela, rehefa miteny tahaka ny dragona i Etazonia, miteny ny borikivavin’i Balama, ary miteny ny fahitan’i Habakoka ka tsy mandainga. Ireo mpaminany moana telo, izay atao moana mandritra ny fotoana maha-ao amin’ny fitoerana masina azy, dia miteny amin’ny fotoana handravana an’i Jerosalema. Raha ny amin’i Zakaria kosa, dia miteny izy mba hanamafisana fa marina ny anarana vaovao nomena ny zanany lahy, ka amin’izany dia tandindon’ireo Filadelfiana izay omena anarana vaovao izy.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Izay maharesy no hataoko andry ao amin’ny tempolin’Andriamanitro, ary tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro, sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Apokalypsy 3:12.
Zachariah was given a tablet to write the new name of John.
Nomena takela-panoratana i Zakaria mba hanoratany ny anarana vaovaon’i Jaona.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Ary non tamin’ny andro fahavalo, dia tonga hamora ny zaza izy; ary Zakaria no niantsoany azy, araka ny anaran-drainy. Fa ny reniny namaly ka nanao hoe: Tsia; fa Jaona no hatao anarany. Ary hoy ireo taminy: Tsy misy na dia iray aza amin’ny havanao antsoina amin’izany anarana izany. Ary nanao famantarana tamin-drainy izy ireo mba hahafantarany izay tiany hiantsoana azy. Ary nangataka takela-panoratana izy ka nanoratra hoe: Jaona no anarany. Dia talanjona avokoa izy rehetra. Ary niaraka tamin’izay dia nisokatra ny vavany, ary nivaha ny lelany, ka niteny izy sady nidera an’Andriamanitra. Lioka 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards an understanding of Josiah’s prophetic line.
Ny anarana vaovaon’i Jaona dia mifanaraka amin’ny fiangonan’i Filadelfia, ary ny anarana Zakaria kosa mifanaraka amin’i Laodikia, araka izay asehon’ny tsy finoan’i Zakaria ny hafatry ny anjely fahatelo. Ny mpaminany rehetra dia miresaka ny andro farany, ary ny andro farany dia ny tantaran’ny anjely fahatelo. Koa ilay anjely nitondra ny hafatra dia tsy maintsy ilay anjely fahatelo. Nandà tsy hahatakatra i Zakaria fa handalo ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikeana ny Tompo. Mbola misy zavatra betsaka azo lazaina momba ny famerenana amin’ny laoniny ny feo ao amin’ireo mpaminany ireo, nefa mbola hanohy hiroso mankany amin’ny fahatakarana ny tsipika faminanian’i Josia isika.
Josiah’s Wheel
Ny Kodia-n’i Josia
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced that they had no king but Caesar.
Efa nodinihintsika ny tsingerin’ny Jobily fahafito ambin’ny folo, izay nanomboka tamin’ny Paskan’i Josia tamin’ny taona 622 talohan’i Kristy, saingy ny lalam-paminanian’i Josia dia manomboka ela be talohan’ny taona 622 talohan’i Kristy. Ny fikomian’ny Isiraely, izay nampiakatra an’i Saoly teo amin’ny seza fiandrianana ho mpanjaka voalohan’ny Isiraely, no nanamarika ny fiandohan’ny efapolo taona hanjakan’i Saoly mpanjaka, narahin’ny efapolo taona hanjakan’i Davida mpanjaka, ary narahin’ny efapolo taona hanjakan’i Solomona. Ny fandavana an’Andriamanitra, izay nanafintohina mafy an’i Samoela mpaminany, dia nitranga tamin’ny taona 1097 talohan’i Kristy, ary izany no manomboka lalam-paminaniana iray momba ny fikomiana, izay nifarana teo amin’ny hazo fijaliana rehefa nanambara ny Jiosy fa tsy nanana mpanjaka afa-tsy i Kaisara izy ireo.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Fa niantso mafy izy hoe: Esory Izy, esory Izy, hombo amin’ny hazofijaliana Izy. Hoy Pilato taminy: Hahombo ny Mpanjakanareo amin’ny hazofijaliana va aho? Ny lohan’ny mpisorona namaly hoe: Tsy manana mpanjaka afa-tsy Kaisara izahay. Jaona 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Tamin’ny 1097, mpanjaka telo no samy hanjaka mandritra ny efa-polo taona avy, mandra-pahafatiny Solomona tamin’ny 977 talohan’i Kristy, izay tamin’izany no nizaran’ny fanjakana ho avaratra sy atsimo.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Ary rehefa afaka izany dia nangataka mpanjaka izy ireo; ary nomen’Andriamanitra azy Saoly, zanak’i Kisy, lehilahy avy amin’ny firenen’i Benjamina, naharitra efapolo taona. Asan’ny Apostoly 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Telo-polo taona Davida fony izy nanomboka nanjaka, ary efa-polo taona no nanjakany. Tany Hebrona no nanjakany tamin’ny Joda fito taona sy enim-bolana; ary tany Jerosalema no nanjakany telo amby telo-polo taona tamin’ny Isiraely rehetra sy ny Joda. 2 Samoela 2:4, 5.
Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Ny fanjakan’i Solomona dia nanomboka tamin’ny 1017 tal. J.K.; ny fanorenana ny Tempoly dia napetraka tamin’ny taona fahefatr’i Solomona (1013 tal. J.K.). Naharitra fito taona ny fanorenana (1 Mpanjaka 6:37–38), ary vita tamin’ny volana fahavalo tamin’ny taona fahiraika ambin’ny folon’i Solomona ny Tempoly. Ny fitokanana ara-pomba ofisialy dia natao tamin’ny volana fahafito (volana Etanima), nandritra ny Fetin’ny Tabernakely (1 Mpanjaka 8; 2 Tantara 5–7), tamin’ny 1006 tal. J.K. Ny mpanjaka, ny Tempoly ary ny firenena dia samy aseho ao amin’ny tantara amin’ny vanim-potoana efajato sy sivifolo taona, izay manamarika mazava tsara vanim-potoana ara-paminaniana mifandraika manokana na amin’ny mpanjaka, na amin’ny Tempoly, na amin’ny firenena.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (possesses three witnesses in the line), and concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins. The mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Nentina ho babo i Daniela tamin’ny taona 607 t.K., na dia ny taona 605 t.K. aza no tondroin’ny ankamaroan’ny mpahay fanisan-taona ara-Baiboly. Tsy maintsy mifanaraka amin’ny fijoroana ho vavolombelon’ny faminaniana ny firaketana ara-tantara, ary ny hevitra ara-tandindon’ireo zava-nitranga voamarika ara-tantara eo amin’ny tsipiky ny tantara izay manomboka amin’ny faniriana hanana mpanjaka tamin’ny taona 1097 t.K. dia mitaky, araka ny fijoroan’ny vavolombelona ara-paminaniana maromaro, ny hanekena fa ny taona 607 t.K. no fampiharana marina, fa tsy ny taona 605 t.K. Ny taona 607 t.K. no manamarika ny fiafaran’ny sivifolo sy efajato taona eo amin’ny tsipiky ny tantaran’ireo mpanjaka, nefa io koa no fiandohan’ny iray amin’ireo fanehoana fototra telo ny fitopolo taona miseho eo amin’io tsipika io. Ny taona 607 t.K. no manamarika ny fiafaran’ny fitopolo taona izay nanomboka tamin’ny fahababoan’i Manase tamin’ny taona 677 t.K. Ny fanehoana voalohany an’ilay tandindon’ny sivifolo sy efajato taona (izay manana vavolombelona telo eo amin’io tsipika io) dia mifarana eo amin’izay ifaranan’ny iray amin’ireo vavolombelona telo momba ny fitopolo taona sady iandohan’ny vavolombelona iray hafa momba ny fitopolo taona. Ny rafitra matematika dia mijoro ho vavolombelona manamarina ny taona 607 t.K., na eo aza ny fiheverana fa tamin’ny taona 605 t.K. no nentina ho babo i Daniela.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 515 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There are, of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Ao anatin’ilay tsipika ahitana ny fe-potoana 490 taona mifandraika amin’ireo mpanjaka, nanomboka tamin’ny 1097 tal. J.K. ka hatramin’ny 607 tal. J.K., dia misy koa fe-potoana 490 taona manomboka amin’ny fitokanana ny Tempolin’i Solomona ka hatramin’ny fitokanan’i Zerobabela ny Tempoly taorian’ny fahababoana tamin’ny 515 tal. J.K. Ireo 490 taona ireo dia ahitana 420 taona nanomboka tamin’ny fitokanana nataon’i Solomona tamin’ny taona fahiraika ambin’ny folo nanjakany, miampy ny 70 taona nitoeran’ny Tempoly ho lao nandritra ny fahababoana, ka mitotaly 490 taona. Nivoaka 59 taona tatỳ aoriana, tamin’ny 457 tal. J.K., ny didy fahatelon’i Artaksersesy, ary manamarika ny fiandohan’ny 490 taona izay “voatendry” (notapahina, Daniela 9:24) ho an’ny vahoakan’Andriamanitra, izay nifarana tamin’ny taona 34, tamin’ny nitoraham-bato an’i Stefana. Mazava ho azy fa misy fijoroana ho vavolombelona maro hafa lalina hevitra momba ny filaharan’ny fotoana ao amin’ilay tsipika ara-paminaniana izay manomboka amin’ny fihemorana fototra, dia ny fandavana an’Andriamanitra sy ny Fanahin’ny Faminaniana tamin’ny 1097 tal. J.K., ary mifarana amin’ny fotoana nahitan’i Stefana an’i Kristy nitsangana teo ankavanan’Andriamanitra. Ao anatin’io fijoroana ho vavolombelona io no ahitantsika ny kodiarana ara-paminanian’i Josia.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king, thus marking the foundation of Israel’s human monarchy. I also write this, for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Mampiasa ny teny hoe “fivadiham-pinoana fototra” aho, satria ny fiandohan’ilay tsipika dia manondro ny fotoana nandavan’ny Isiraely an’Andriamanitra tsy ho Mpanjakany, noho ny faniriany hanana mpanjaka araka izao tontolo izao, ka izany no nanamarika ny fanorenana ny fitondram-panjakan’olombelona teo amin’ny Isiraely. Manoratra izany koa aho satria ny kodiaran’i Josia, izay midika hoe “fanorenan’Andriamanitra”, dia sady tandindon’ny fanorenan’ny vahoakan’Andriamanitra no tandindon’ny fivadiham-pinoana fototra teo aminy.
When Solomon died and the twelve tribes divided into north and south, Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes, the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Rehefa maty i Solomona ka nizara ho avaratra sy atsimo ireo foko roa ambin’ny folo, dia nananatra mafy an’i Jeroboama noho ny fitokanany ilay rafitra sandoka momba ny fanompoam-pivavahana ilay mpaminany tsy nankatò, ary tao anatin’izany fananarany mafy izany no nisy ny faminaniana momba ny mpanjaka iray ho avy antsoina hoe Josia. Tamin’ilay fivadiham-pinoana fototra nataon’i Jeroboama sy ireo foko folo tany avaratra, dia efa nambara mialoha tamin’ny faminaniana ny momba an’i Josia sy ny fifohazam-panahy nentiny, izay voamariky ny Paska Lehibe tamin’ny taona 622 talohan’i Kristy. Ny fahitana ireo soratr’i Mosesy sy ny fanambarana ny didim-pitsarana hihatra amin’ny vahoakan’Andriamanitra noho ny fivadiham-pinoany tsy an-kijanona no nahatonga izany fifohazam-panahy izany. Rehefa novakina teo anatrehan’i Josia mpanjaka ireo teny tao amin’ny soratr’i Mosesy, dia niteraka ny fifohazam-panahy lehibe indrindra teo amin’ny tantaran’ny Testamenta Taloha izany. Tao anatin’ilay faminaniana momba ny zaza iray ho teraka amin’ny hoavy ka hatao hoe Josia dia voarakitra koa ny fanamelohana ara-paminaniana an’ilay fivadiham-pinoana fototra, izay nambaran’ilay mpaminany tsy nankatò namely an’i Jeroboama mpanjaka.
The curse of Moses, as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller, who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840, was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Ny ozon’i Mosesy, araka ny iantsoan’i Daniela azy, dia ilay “impito” ao amin’ny Levitikosy toko fahenina amby roapolo, ary izany no nanjary ilay zava-baovao fototra hitan’i William Miller, izay tandindon’ireo fahamarinana fototry ny Advantisma. Ny fanomezana hery ny hafatr’i Miller tamin’ny 11 Aogositra 1840 dia vokatry ny asan’i “Josiah” Litch tamin’ny taona 1838 sy 1840. Tamin’ny taona 1863 dia nailika ireo fototra ireo, ary ny “impito” dia nanjary tsy tandindon’ireo fahamarinana fototry ny Millerita filadelfiana ihany, fa tandindon’ny fikomian’ny Millerisma laodikiana tamin’ireo fototra koa. Ny tantaran’ireo Millerita mifandray amin’ny anjely voalohany sy faharoa dia mirakitra ny tandindon’i “Josiah”, izay hiverina hitranga amin’ny antsipiriany rehetra ao amin’ny tantaran’ireo efatra arivo amby efatra alina amby iray hetsy. Ny kodiaran’i Josiah dia miitatra mihemotra hatrany amin’ny famosavian’i Saoly mpanjaka, ary avy eo mitohy hatrany amin’ny handoavana ny fiangonana Advantista Mitandrina ny Andro Fahafito laodikiana amin’ny fotoan’ny lalàna momba ny Alahady. Eo am-panesorana ny tombo-kase amin’ny kodiaran’i Josiah ao amin’i Ezekiela izao, ka izany no fara tampon’ny fanisiana tombo-kase an’ireo efatra arivo amby efatra alina amby iray hetsy.
We will continue these things in the next article.
Hohazavaina amin’ny lahatsoratra manaraka ireo zavatra ireo.