The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.

Ny tsipika ara-paminaniana izay faritako ho “ny kodiaran’i Josia” dia manomboka amin’ny fikomian’ny Isiraely fahiny, raha nandà an’Andriamanitra ho Mpanjakany izy ireo tamin’ny 1097 tal. J.K. Ny mpanjaka telo voalohany (Saoly, Davida ary Solomona) dia aseho fa nanjaka nandritra ny efa-polo taona avy, hatramin’ny 1097 tal. J.K. ka hatramin’ny 977 tal. J.K. Tamin’ny nahafatesan’i Solomona, ny fikomian’i Jeroboama sy ireo foko folo tany avaratra no namarana ny tsipika misy ireo mpanjaka telo voalohany, ary nanomboka tsipika iray misy mpanjaka tao amin’ny fanjakana avaratra sy atsimo.

The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 536 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.

Ny mpanjaka telo voalohany dia tandindon’ny fahamarinana maro, kanefa iray amin’ireo kodiaran’ny fahamarinana ifandraisany ny mpanjaka telo farany tamin’ny Joda—Jehoiakima, Jehoiakina ary Zedekia, izay kosa maneho an’i Kirosy, Dariosa ary Artaksersesy. Kirosy, Dariosa ary Artaksersesy indray kosa dia maneho ny didy telo navoakany nanomboka tamin’ny 536 tal. J.K. ka hatramin’ny 457 tal. J.K.; izay kosa maneho ny anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo izay tonga tamin’ny 1798, 19 Aprily 1844 ary 22 Oktobra 1844, avy. Ny tantaran’ny fahatongavan’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia averina amin’ny antsipiriany tanteraka amin’ny fotoan’ny fanisiana tombo-kase ny efatra arivo amby efatra alina sy iray hetsy, ka izany no mampahafantatra fa ny tsipika ara-paminaniana izay manomboka amin’ny fanosorana an’i Saoly ho mpanjaka dia mahatratra ny famaranany rehefa hosorana ny fiangonana mpandresy eo amin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Tafiditra ao anatin’io tsipika io ny kodiaran’i Josia mpanjaka, izay miitatra miverina hatrany amin’ny fikomian’i Jeroboama tao Betela sy Dana tamin’ny 977 tal. J.K.

Twenty-two

Roa amby roa

Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.

Jeroboama dia manana ny tandindon’ny isa roa amby roapolo, fa nanjaka nandritra ny roa amby roapolo taona izy; koa izany no mampifamatotra ny fijoroany ho vavolombelona amin’ny tantara asehon’ny isa roa amby roapolo, izay tandindon’ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona araka ny asehon’ny fahitan’i Daniela ny marah tamin’ny andro faharoa amby roapolo, sy ny isa roanjato sy roa-polo, izay ampahafolony ny isa roa amby roapolo.

And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.

Ary ny andro nanjakan’i Jeroboama dia roa amby roa-polo taona; ary lasa nodimandry izy ka nalevina tao amin’ny razany, ary Nadaba zanany no nanjaka nandimby azy. 1 Mpanjaka 14:20.

The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).

Ny “at-One-Ment,” izay maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona, dia asan’i Kristy izay nanomboka tamin’ny 22 Oktobra, na ny volana fahafolo (Gregorianina); folo heny roa amby roapolo dia mitovy amin’ny roanjato sy roapolo. Jeroboama dia nanangana alitara sandoka tao Betela sy Dana, ka noho izany dia tandindon’ny fiankohofana sandokan’ny Alahady mifandray amin’ny fitambaran’ny fiangonana (Betela: midika hoe fiangonana) sy ny fanjakana (Dana: midika hoe fitsarana).

Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.

Ary Jeroboama dia nanao an’i Sekema tao amin’ny tendrombohitra Efraima ka nonina tao; ary niala avy teo izy ka nanao an’i Penoela. Ary hoy Jeroboama anakampo: Ankehitriny dia hiverina amin’ny taranak’i Davida ny fanjakana; raha miakatra hanao fanatitra ao amin’ny tranon’i Jehovah any Jerosalema ity olona ity, dia hiverina amin’ny tompony indray ny fon’ity olona ity, dia amin’i Rehoboama, mpanjakan’ny Joda; ka hovonoiny aho, ary hiverina any amin’i Rehoboama, mpanjakan’ny Joda, izy. Koa nisaina ny mpanjaka, dia nanao zanak’omby volamena roa ka hoy izy tamin’ny olona: Be loatra ho anareo ny miakatra any Jerosalema; indreo andriamanitrareo, ry Isiraely, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary ny iray napetrany tao Betela, ary ny iray kosa nataony tao Dana. Ary tonga ota izany zavatra izany; fa ny olona nandeha hivavaka teo anatrehan’ilay iray hatrany Dana. Ary nanao trano ho an’ny fitoerana avo izy, sady nanendry mpisorona avy tamin’ny sarambaben’ny olona, izay tsy mba taranak’i Levy. Ary Jeroboama nanendry andro firavoravoana tamin’ny volana fahavalo, tamin’ny andro fahadimy ambin’ny folo amin’ny volana, tahaka ny andro firavoravoana any Joda, ka nanolotra fanatitra teo ambonin’ny alitara izy. Toy izany no nataony tao Betela, ka nanatitra ho an’ireo zanak’omby izay nataony; ary nametraka tao Betela ny mpisoron’ny fitoerana avo izay nataony izy. Dia nanolotra fanatitra teo ambonin’ny alitara izay nataony tao Betela izy tamin’ny andro fahadimy ambin’ny folo amin’ny volana fahavalo, dia tamin’ny volana izay noforoniny avy tamin’ny fony ihany; ary nanendry andro firavoravoana ho an’ny Zanak’Isiraely izy; dia nanolotra fanatitra teo ambonin’ny alitara izy ka nandoro ditin-kazo manitra. 1 Mpanjaka 12:25–33.

In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.

Tamin’ny tantara fanorenan’ireo foko folo tany avaratra, dia nisy fikomiana iray izay efa naseho mialoha tamin’ny fandavan’ny Isiraely an’Andriamanitra ho mpanjaka, ary koa tamin’ny fikomian’i Arona sy ny zanak’omby volamena. Ny fikomian’i Arona dia teo amin’ny tantara fanorenan’ny Isiraely fahiny, ary ny an’i Jeroboama kosa teo amin’ny tantara fanorenan’ireo foko folo tany avaratra. “Didy mifanindry amin’ny didy” Arona, amin’ny maha-mpisoronabe azy, dia maneho ny fiangonana, ary Jeroboama, amin’ny maha-mpanjaka azy, dia maneho ny fanjakana. Ireo fikomiana roa ireo, izay samy teo am-panorenana, dia tsipika iray izay ahitana ny fikomiana fototra nataon’ny vahoakan’Isiraely tamin’ny faniriany hanana mpanjaka olombelona.

490

490

There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.

Misy fe-potoana telo, samy efajato sy sivifolo taona avy, ao amin’ny tantara masina izay aseho ao amin’ny bokin’i Ezekiela; ny iray dia mifandray amin’ny mpanjaka, ny iray amin’ny fitoerana masina, ary ny iray amin’ny tafika. Ireo fe-potoana telo ireo dia mifanaraka amin’ny fikomian’i Arona, (ny fitoerana masina), Saoly (ny tafika), ary Jeroboama (ny mpanjaka). Amin’ireo tandindona telo dia ny mpaminany, ny mpisorona ary ny mpanjaka, dia i Saoly mpanjaka no ambara ho naminany, ary i Arona no mpisorona, ary i Jeroboama no mpanjaka.

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.

Ary raha, rehefa izay rehetra nahalala azy hatramin’izay teo aloha nahita fa, indro, naminany teo amin’ny mpaminany izy, dia hoy ny olona nifampilaza hoe: Inona izao nahazo ny zanak’i Kisy? Moa Saoly koa va isan’ny mpaminany? Ary ny anankiray tamin’izany toerana izany namaly ka nanao hoe: Fa iza no rainy? Koa tonga ohabolana izany hoe: Moa Saoly koa va isan’ny mpaminany? 1 Samoela 10:11, 12.

The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.

Ny fiangonana mandresy dia voaforon’ny mpaminany iray telopolo taona, mpisorona iray telopolo taona, ary mpanjaka iray telopolo taona, izay asehon’i Ezekiela izay nanomboka tamin’ny taona fahatelopolo, Josefa izay nanomboka ny fanompoany tamin’ny taona fahatelopolo, ary Davida mpanjaka izay nanomboka nanjaka tamin’ny faha-telopolo taonany. Ny fiangonana mandresy dia aseho ao amin’ireo toko valo farany amin’ny bokin’i Ezekiela ho Tempoly mameno ny tany, ary ny fiangonana mandresy dia Filadelfia, izay fiangonana fahavalo izay avy amin’ny fito.

The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”

Ny tsipika ara-paminaniana momba an’i Josia, izay nanomboka tamin’ny 977 tal. J.K., dia mifarana amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ny fanadiovana sy ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo, izay nanomboka tamin’ny 31 Desambra 2023, dia nanomboka tamin’ny nidinan’i Mikaela mba hanangana amin’ny maty ireo vavolombelona roa ao amin’ny Apokalypsy toko fahairaika ambin’ny folo. Tonga ny taona 2023, roa amby roapolo taona taorian’ny 11 Septambra 2001, tahaka ny nahatongavan’ny Alien and Sedition Acts tamin’ny 1798, roa amby roapolo taona taorian’ny Fanambaràna ny Fahaleovantena tamin’ny 1776. Ny fanapahan’i Jeroboama nandritra ny roa amby roapolo taona dia nanomboka tamin’ny 977 tal. J.K., tamin’ny nametrahana ny faminaniana momba an’i Josia. Tamin’izany fotoana izany, ilay mpaminany tsy nankatò ao amin’ny 1 Mpanjaka toko faha-telo ambin’ny folo, dia niatrika ny fivadiham-pinoan’i Jeroboama, tahaka ny niatrehan’i Mosesy ny fivadiham-pinoan’i Arona, ary niatrehan’i Samoela ny vahoaka izay naniry mpanjaka. Ireo fifanatrehana tamin’ireo fivadiham-pinoana fototra ireo, izay asehon’ny hafatry ny mpaminany tsy nankatò, Mosesy, ary Samoela, dia maneho ny antso mafy ataon’ny anjely fahatelo amin’ny fotoanan’ny lalàn’ny Alahady. Izany no hafatra fampitandremana ambaran’ilay faneva, izay aseho ao amin’ny tantaran’i Jeroboama ho toy ny faminaniana momba an’i Josia miaraka amin’ny “famantarana.”

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

Ary, indro, nisy lehilahin’Andriamanitra tonga avy tany Joda noho ny tenin’i Jehovah ho any Betela; ary Jeroboama nitsangana teo anilan’ny alitara handoro ditin-kazo manitra. Dia niantso mafy hanohitra ny alitara izy araka ny tenin’i Jehovah ka nanao hoe: Ry alitara ô, ry alitara ô, izao no lazain’i Jehovah: Indro, hisy zaza hateraka ho an’ny taranak’i Davida, Josia no anarany; ary eo aminao no hanaterany ny mpisoron’ny fitoerana avo izay mandoro ditin-kazo manitra eo aminao, ary taolan’olona no hodorana eo aminao. Ary nanome famantarana tamin’izany andro izany izy ka nanao hoe: Izao no famantarana izay nolazain’i Jehovah: Indro, hitresaka ny alitara, ary ny lavenona izay eo amboniny dia hararaka. Ary nony ren’i Jeroboama mpanjaka ny tenin’ilay lehilahin’Andriamanitra, izay niantso mafy hanohitra ny alitara tao Betela, dia naninjitra ny tanany avy teo amin’ny alitara izy ka nanao hoe: Sambory izy. Ary ny tanany, izay naninjirany hamely azy, dia maina, ka tsy azony naoritra niverina ho eo aminy intsony.

The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.

Dia triatra koa dia triatra, ary ny lavenona dia naidra avy teo amin’ny triatra, araka ilay famantarana izay efa nomen’ilay lehilahin’Andriamanitra tamin’ny tenin’i Jehovah. Ary ny mpanjaka namaly ka nanao tamin’ilay lehilahin’Andriamanitra hoe: Masìna ianao, mifona eo anatrehan’i Jehovah Andriamanitrao ankehitriny, ka mivavaha ho ahy, mba haverina indray amiko ny tanako. Dia nifona tamin’i Jehovah ilay lehilahin’Andriamanitra, ka niverina taminy indray ny tanan’ny mpanjaka, ary tonga tahaka ny teo aloha. Ary hoy ny mpanjaka tamin’ilay lehilahin’Andriamanitra: Avia hody any an-tranoko hiaraka amiko, ka mamelombelona tena, ary homeko valisoa ianao. Fa hoy ilay lehilahin’Andriamanitra tamin’ny mpanjaka: Na dia homenao ahy aza ny antsasaky ny tranonao, dia tsy hiara-miditra aminao aho, sady tsy hihinan-kanina na hisotro rano eto amin’ity tany ity; fa izao no nandidiana ahy tamin’ny tenin’i Jehovah hoe: Aza mihinana hanina, na misotro rano, na miverina amin’ilay lalana izay nalehanao nankaty. Dia nandeha tamin’ny lalana hafa izy ka tsy niverina tamin’ilay lalana izay nahatongavany tany Betela. 1 Mpanjaka 13:1–10.

The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.

Ny fandavan’ilay mpaminany tsy hihinana miaraka amin’i Jeroboama, na dia teo aza ny tolotra hoe “ny antsasaky ny tranonao”, dia mifanaraka amin’ny fampanantenan’i Heroda an’i Salome ny antsasaky ny fanjakany.

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.

Ary rehefa tonga ny andro nety, dia nanao fanasana tamin’ny andro nahaterahany Heroda ho an’ny andrianany sy ny komandin’ny tafika ambony ary ny olon-kaja lehibe tao Galilia; ary raha niditra ny zanakavavin’i Herodias ka nandihy, dia nahafaly an’i Heroda sy izay niara-nipetraka taminy; ka hoy ny mpanjaka tamin-dravehivavy tanora: Angataho amiko izay tianao, fa homeko anao izany. Ary nianiana taminy izy hoe: Na inona na inona hangatahinao amiko dia homeko anao, hatramin’ny antsasaky ny fanjakako aza. Dia nivoaka izy ka nanao tamin-dreniny hoe: Inona no hangatahiko? Ary hoy izy: Ny lohan’i Jaona Mpanao-batisa. Marka 6:21–24.

Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.

Ny fianianan’i Heroda hanome ny antsasaky ny fanjakany dia natao tamin’ny andro nahaterahany. I Heroda dia tandindon’i Roma, ary ireo mpanjaka folo ao amin’ny Apokalypsy faha‑17 dia voatondro mialoha amin’ny fizarazarana impolo an’i Roma ao amin’ny Daniela toko faha‑7, sy ireo rantsan-tongotra folo ao amin’ny toko faha‑2. Ny andro nahaterahany dia voamarika rehefa soloina ny fanjakana fahenina amin’ny fanjakana fahafito amin’ny lalàna alahady, ary amin’io heviny io dia andro nahaterahan’ny Firenena Mikambana izany amin’ny maha fanjakana fahafito azy ao amin’ny faminaniana ao amin’ny Baiboly. Amin’ilay lalàna alahady ho avy tsy ho ela, ireo mpanjaka folo, izay asehon’ny foko folo tany avaratra notarihin’i Jeroboama, dia manaiky hanome ny fanjakany ho an’ilay bibidia mandritra ny ora iray ao amin’ny Apokalypsy faha‑17.

For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

Fa Andriamanitra no nametraka tao am-pony ny hanatanteraka ny sitrapony, sy hifanaiky, ary hanome ny fanjakany ho an’ilay bibidia, mandra-pahatanteraky ny tenin’Andriamanitra. Apokalypsy 17:17.

Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.

Alohan’ny handraisantsika ny faminanian’i Ezekiela ao amin’ny toko fahefatra, dia ho faritantsika ireo fotoana “telo ambin’ny folo” izay anondroan’i Ezekiela daty mivantana. Ireo mariky ny lalana telo ambin’ny folo ireo dia mizara amin’ny ankapobeny eo amin’izao tontolo izao sy ny olon’Andriamanitra. Izao tontolo izao, izay soloin’i Egypta tena, dia ampidirina amin’ny daty mivantana inenina, ary Tyro dia resahina indray mandeha, ary amin’ireo enina hafa dia Jerosalema no lohahevitra. Ny boky dia manomboka amin’ny 592 talohan’i Kristy, izay taona fahatelopolo amin’ny tsingerin’ny Jobily fahafito ambin’ny folo, ary ny andininy voalohany ao amin’ny toko faha-efapolon’i Ezekiela dia manondro ny 22 Oktobra 573 talohan’i Kristy ho fiafaran’ilay tsingerina. Ny tsingerin’ny Jobily dia maneho ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela, izay kosa aseho ao anatin’ny fraktaly iray amin’izany tantara izany ihany, manomboka amin’ny 31 Desambra 2023 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Ireo vanim-potoana roa ireo dia samy nalain-tahaka tamin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844.

On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.

Tamin’ny 11 Aogositra 1840 dia tsy iza fa Jesosy Kristy mihitsy no nidina tamin’ny maha-anjely mahery Azy ao amin’ny Apokalypsy toko faha-10, nitondra boky kely izay nasaina horaisina sy hohanin’ny olon’Andriamanitra. Io anjely io ihany no nidina indray tamin’ny 9/11 mba hanamarika ny fiandohan’ny fotoan’ny fanisiana tombo-kase. Io anjely io ihany koa no nidina tamin’ny 31 Desambra 2023 mba hanangana amin’ny maty ireo vavolombelona roa izay novonoina teo amin’ny lalamben’ilay tanàna lehibe, dia Sodoma sy Egypta, izay toerana nanomboana ny Tompo koa. Izany fidinana izany no nanamarika ny vanim-potoana famaranana ny fotoan’ny fanisiana tombo-kase. Ao anatin’ilay vanim-potoana fraktaly manomboka amin’ny 31 Desambra 2023 ka hatramin’ny lalàna alahady, dia omena fahitana ny tempoly any an-danitra i Ezekiela mpisorona. Amin’izany fotoana izany dia atao moana izy, ka tsy miteny afa-tsy rehefa Andriamanitra no mandidy azy hanao izany. Maharitra izany toetrany izany mandra-pahatongan’ilay lalàna alahady efa antomotra, izay asehon’ny fandravana an’i Jerosalema.

As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.

Tahaka an’i Jaona, i Ezekiela dia nodidiana handray ilay boky izay teo an-tanan’ilay anjely nidina ao amin’ny Apokalypsy toko faha‑10, ary nambara taminy koa ny hihinana ilay bokin’ny fitomaniana sy ny fidradradradrana ary ny loza.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.

Fa ianao kosa, ry zanak’olona, henoy izay lazaiko aminao; aza mba maditra tahaka izany taranaka maditra izany ianao; sokafy ny vavanao, ka hano izay omeko anao. Ary nony nijery aho, indro, nisy tanana nahinjitra tamiko; ary, indro, nisy horonam-boky teo anatiny; dia novelariny teo anatrehako izany; ary voasoratra tao anatiny sy tao ivelany izany; ary voasoratra tao anatiny ny fitomaniana sy ny fidradradradrana ary ny loza. Ezekiela 2:8–10.

The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.

Ny hafatra dia aseho ho hafatra in-telo sosona, ka amin’izany dia tandindon’ny hafatry ny anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Koa izany no mahatonga azy ho hafatra famehezana an’ilay anjely fahatelo, izay manisy tombo-kase ireo izay ao Jerosalema ka mitaraina sy misaona noho ny fahotan’ny fiangonana sy ny tany, araka ny aseho ao amin’ny Ezekiela toko faha-sivy sy ny Apokalypsy toko faha-fito.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Ary ni voninahitry ny Andriamanitry ny Isiraely dia niakatra niala teo ambonin’ny kerobima, izay nitoerany, ho eo amin’ny tokonan’ny trano. Dia niantso ilay lehilahy nitafy rongony fotsy madinika Izy, dia ilay nanana fitoeran-dranomainty an’ny mpanoratra teo anilany; ary hoy Jehovah taminy: Mandehana mamakivaky ny afovoan’ny tanàna, dia ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ireo lehilahy izay misento sy mitomany noho ny fahavetavetana rehetra atao eo afovoany. Ezekiela 9:3, 4.

Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.

Ireo izay mandray ny tombo-kase dia mitomany noho ny fahotan’ny fiangonana sy ny fahotan’ny tany, ary ny fijoroana vavolombelon’i Ezekiela dia voatenona eo amin’ny tantaran’i Jerosalema sy Egypta, izay tandindon’ny fiangonana sy izao tontolo izao.

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …

“Ny lalivain’ny toe-panahy araka an’Andriamanitra dia tsy mbola very tanteraka ny heriny. Amin’ny fotoana izay maha-lehibe indrindra ny loza sy ny fahakivian’ny fiangonana, ilay antokona vitsy mijoro eo amin’ny mazava dia hisento sy hitomany noho ny fahavetavetana atao eo amin’ny tany. Fa indrindra indrindra dia hiakatra ny vavaka ataony ho an’ny fiangonana, satria ny mambran’izy io dia manao araka ny fanaon’izao tontolo izao. …

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.

Ny didy dia izao: “Mandehana mamakivaky eo afovoan’ny tanàna, dia eo afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ireo lehilahy izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany.” Ireo izay nisento sy nitomany ireo dia efa nitory ny tenin’ny fiainana; efa nananatra sy nanolo-tsaina ary nifona mafy izy ireo. Ny sasany izay efa tsy nanome voninahitra an’Andriamanitra dia nibebaka ka nanetry ny fony teo anatrehany. Fa ny voninahitr’i Jehovah dia efa niala tamin’ny Isiraely; na dia mbola maro aza no nanohy ny fombafombam-pivavahana, dia tsy teo aminy ny heriny sy ny fanatrehany. Testimonies, boky faha-5, 209, 210.

In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.

Ao anatin’ny tontolon-kevitry ny bokin’ny Fitomaniana, ny fitomaniana sy ny loza izay mamaritra ny anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, ny fitomaniana sy ny fisaonana no anjely voalohany sy faharoa, ary ny fahatelo dia ny hafatry ny loza, tandindon’ny rivotra avy any atsinanana izay sakanan’ireo anjely efatra mpanohitra ao amin’ny Apokalypsy toko faha-fito.

Egypt

Ejipta

In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.

Ao amin’ny bokin’i Ezekiela, dia misy daty telo ambin’ny folo voatonona. Ny voalohany amin’ireo antontan-daty mikasika an’i Egypta dia Ezekiela 29:1, ary maneho ny taona 587 talohan’i Kristy izany.

In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.

Tamin’ny taona fahafolo, tamin’ny volana fahafolo, tamin’ny andro faharoa ambin’ny folo amin’ny volana, dia tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, atodiho hanohitra an’i Farao, mpanjakan’i Egypta, ny tavanao, ka maminania hanohitra azy sy Egypta rehetra; mitenena ka lazao hoe: Izao no lazain’i Jehovah Tompo: Indro, manohitra anao Aho, ry Farao mpanjakan’i Egypta, ilay dragona lehibe izay mandry eo afovoan’ny onin-drano ao aminy, dia ilay manao hoe: Ahy ny oniko, ary izaho no nanao azy ho ahy. Ezekiela 29:1–3.

587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.

587 BC no taona nisian’ny fahirano, izay nanomboka herintaona sy tapany talohan’ny fandravana an’i Jerosalema. Tamin’izany fotoana izany i Ezekiela dia nanambara fa handrava an’i Egypta Andriamanitra, ary io fandravana io dia haneho amin’ny vahoakan’Andriamanitra ny hadalany noho ny nitokisany tamin’ilay dragona egyptiana. Amin’ny faran’ny toko dia avoaka ny fanambarana fa hatolotra an’i Babylona i Egypta, ka amin’izany no amaritana ny fotoana anomezan’ireo mpanjaka folo ny fanjakany fahafito amin’ny faminanian’ny Baiboly ho an’i Babylona maoderina—ilay fanjakana fahavalo izay avy amin’ny fito. Tanteraka izany faminaniana izany ‘fito ambin’ny folo’ taona tatỳ aoriana, tamin’ny 571 BC, araka ny aseho eo amin’ny faran’ny toko. Koa ny toko faha-29 dia mirakitra ny filazana voalohany sy farany momba ny daty mifandray amin’i Egypta.

And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

Ary tamin’ny taona fahafito amby roa-polo, tamin’ny volana voalohany, tamin’ny andro voalohan’ny volana, dia tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, Nebokadrezara, mpanjakan’i Babylona, dia nampanao fanompoana lehibe ny miaramilany hanohitra an’i Tyro; sola ny loha rehetra, ary voakiky ny soroka rehetra; nefa tsy nahazo karama izy na ny miaramilany avy tamin’i Tyro noho ny fanompoana izay nataony hanohitra azy. Koa izao no lazain’i Jehovah Tompo: Indro, homeko an’i Nebokadrezara, mpanjakan’i Babylona, ny tanin’i Egypta; ary halainy ny hamaroany sy ny babo aminy ary ny remby aminy; ka izany no ho karaman’ny miaramilany. Ny tanin’i Egypta no nomeko azy ho valin’ny asany izay nanaovany fanompoana hanohitra azy, satria niasa ho Ahy izy ireo, hoy Jehovah Tompo. Amin’izany andro izany dia hampitsimoka ny tandroky ny taranak’Isiraely Aho, ary homeko anao ny fisokafan’ny vava eo afovoan’izy ireo; dia ho fantany fa Izaho no Jehovah. Ezekiela 29:17–21.

The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.

Ny taona faharoapolo, tamin’ny volana voalohany, tamin’ny andro voalohany, ao amin’ny andininy faha-fito ambin’ny folo, dia maneho ny daty farany amin’ireo daty telo ambin’ny folo ao amin’i Ezekiela, ary io ihany no daty latsaka aorian’ny 22 Oktobra 573 tal. J.K. Izy io dia maneho ny fotoana anomezana an’i Egypta ho an’ny mpanjakan’ny avaratra ao amin’ny Daniela 11:42–43, ary koa ny teboka izay anoloran’ireo mpanjaka folo ny fanjakany fahafito ho an’ilay fanjakana fahavalo izay avy amin’ny fito. Tanteraka izany rehefa mitsimoka ny “tandroky ny taranak’Isiraely.” Ao amin’i Isaia, Isiraely dia mitsimoka amin’ny andro fitsofan’ny rivotra avy any atsinanana.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.

Izay ho avy avy amin’i Jakoba dia hampamaka azy; Israely hamony sy hitsiry, ary hameno voa ny endrik’izao tontolo izao. Isaia 27:8.

When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.

Rehefa ho tanteraka ny Ezekiela 29:17, ary ny dragon’i Egypta hatolotra ho an’ilay bibidia papaly amin’ilay lalàna Alahady izay ho avy tsy ho ela, dia hararaka tsy misy fetra amin’ny Isiraely ny ranonorana farany. Nanomboka tamin’ny 9/11 izany ranonorana izany tamin’ny endrika famafazana madinika, araka ny tandindon’ny nifohan’i Kristy tamin’ny mpianany rehefa nidina tetỳ an-tany Izy taorian’ny niakarany tany amin’ny Rainy, rehefa avy nitsangana tamin’ny maty.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Ny asan’i Kristy tamin’ny nitsokafany tamin’ny mpianany ny Fanahy Masina, sy tamin’ny nampitondrany ny fiadanany ho azy ireo, dia tahaka ny rano mitete vitsivitsy mialoha ny ranonorana be dia be izay homena amin’ny andro Pentekosta.” Spirit of Prophecy, volume 3, 243.

Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.

Ny faminanian’i Ezekiela momba ny fahalavoan’i Egypta dia nambara tamin’ny 587 tal. J.K., taona nisian’ny fahirano, ary fito ambin’ny folo taona tatỳ aoriana dia tanteraka izany faminaniana izany. Tanteraka izany ao anatin’ny fe-potoana asehon’ny isa “fito ambin’ny folo”, ka maneho araka izany ny tantara miafina ao amin’ny andininy faha-efapolo amin’ny Daniela iraika ambin’ny folo. Tokony ho tanteraka izany mandritra ny fotoan’ny fanombohana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, izay aseho ao amin’ny toko fahasivin’i Ezekiela. Amin’ny fotoan’ny fanombohana tombo-kase dia arotsaka ny ranonorana aoriana, voalohany amin’ny endriky ny famafazana amin’ny 9/11, ary avy eo amin’ny fandatsahana feno amin’ny lalàn’ny Alahady. Tanteraka izany araka an’i Isaia amin’ny “andron’ny rivotra avy any atsinanana,” ary ny Islamo no rivotra avy any atsinanana, ary ny Islamo no “loza” fahatelo. Ny hafatra izay nasaina nohanin’i Ezekiela dia hafatra avo telo heny, ka ny ampahany fahatelo amin’izany dia ny hafatry ny loza.

Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."

Ny hafatra telo ambin’ny folo nosoratan’i Ezekiela, izay voatondro daty, dia navoaka mifandray amin’i Jerosalema sy i Egypta ary i Tyro. Ireo rehetra ireo dia niresaka ny fikomiana araka izay asehon’ny isa “telo ambin’ny folo.”

We will continue to consider the dating of Ezekiel in the next article.

Hotohizintsika ao amin’ny lahatsoratra manaraka ny handinika hatrany ny fanisan-taona ao amin’i Ezekiela.