There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Misy andinin-teny miisa ‘telo ambin’ny folo’ momba ny daty ao amin’ny bokin’i Ezekiela; enina no miresaka an’i Jerosalema, enina no miresaka an’i Egypta, ary iray an’i Tyro. Ireo andinin-teny rehetra ireo dia apetraka ao anatin’ny tontolon’ny fikomiana, izay asehon’ny isa ‘telo ambin’ny folo’ ho tandindona. Tamin’ny taona taorian’ny nahafatesan’ny vadin’i Ezekiela noho ny lalan-dra tapaka, izay nanamarika ny fiandohan’ny fahirano fahatelo, dia nandidiana an’i Ezekiela hiteny hanohitra an’i Egypta, ka nilaza fa ho lao mandritra ny efa-polo taona izany.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Ary hataoko lao ny tany Egypta eo afovoan’ny tany lao, ary ny tanànany eo amin’ny tanàna rava dia ho lao mandritra ny efa-polo taona; ary haeliko any amin’ny firenena ny Egyptiana, sady haparitako any amin’ny tany samy hafa izy. Kanefa izao no lazain’i Jehovah Tompo: Amin’ny faran’ny efa-polo taona dia hangoniko ny Egyptiana hiala amin’ny firenena izay nielezany; ary haveriko ny fahababoan’i Egypta ka hampodiko ho any amin’ny tany Patrosa, dia any amin’ny tanin’ny fonenany; ary ho fanjakana iva any izy. Ezekiela 29:12–14.
The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Nanomboka tamin’ny 588 tal. J.K. ny fahirano, ary herintaona tatỳ aoriana, tamin’ny 587 tal. J.K., dia nandidiana an’i Ezekiela hiteny. Ao amin’ny andininy faha-17, ny taona 571 tal. J.K. no manondro fa hatolotra an’i Babylona i Egypta ho valin’ny fanompoana natao. Milaza ireo mpandinika ny fotoana ara-Baiboly fa ny 567 tal. J.K. ka hatramin’ny 527 tal. J.K. no fe-potoana efapolo taona voalaza ao amin’ireo andininy, ary hatramin’ny hafatra voalohan’ny fitsarana nambara tamin’ny 587 tal. J.K. ka hatramin’ny fanambarana ao amin’ny andininy faha-17 tamin’ny 571 tal. J.K. fa nomen’ny Tompo teo an-tanan’i Nebokadnezara i Egypta, dia ahitana fe-potoana “fito ambin’ny folo taona” isika.
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Ny tafik’i Nebokadnezara dia niady tamin’i Tyro tamin’ny fampielezan-kevitra lava sy sarotra (naharitra teo amin’ny 13 taona teo ho eo ny fahirano, eo amin’ny 586–573 tal. J.K.). Niasa mafy indrindra ny miaramila (sola ny loha rehetra ary voakiky ka niboridana ny soroka rehetra noho ny fitondrana entana), nefa tsy nahazo karama na babo manan-danja avy tamin’i Tyro mihitsy izy ireo. Noho izany asa tsy nitondra tombombarotra izany, dia tapa-kevitra Andriamanitra hanome an’i Egypta ho an’i Nebokadnezara ho tambin-karama (“karama”) noho ny asa nataon’ny tafiny namely an’i Tyro.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Ary amin’izany trano izany ihany no mitoera, ka mihinàna sy misotroa izay omen’izy ireo; fa ny mpiasa dia mendrika ny karamany. Aza mifindrafindra trano. Lioka 10:7.
Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Koa i Nebokadnezara no naka an’i Tyro aloha, ary nony afaka ny fahirano naharitra telo ambin’ny folo taona dia nomena azy i Egypta. Talohan’ny nakany an’i Tyro, dia efa nalainy i Jerosalema tamin’ny 586 tal. J.K.; avy eo dia nahatanteraka fahirano naharitra telo ambin’ny folo taona tamin’i Tyro izy, ary taorian’izany dia i Egypta indray. Jerosalema dia nalaina tamin’ny 586 tal. J.K., ary ny fahirano an’i Tyro dia nanomboka tamin’ny 586 tal. J.K. ka naharitra hatramin’ny 573 tal. J.K. Ny isa telo ambin’ny folo dia mifandray amin’i Etazonia.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Mampahafantatra antsika i Rahavavy White fa i Jerosalema ao amin’ny bokin’i Ezekiela dia maneho ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia, ary Nebokadnezara, mpanjakan’ny avaratra, dia maneho ny fahefan’ny papa amin’ny andro farany. Ao amin’ilay fanoharana ara-tantara ao amin’ny toko fahasivy amby roapolo, ireo mpandroba ny firenenao amin’ny andro farany, izay maneho an’i Roma papaly, dia mandresy fahefana telo ao amin’ilay toko. Voalohany dia alainy i Jerosalema, avy eo i Tyro, ary farany i Egypta.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Ny fitsarana dia manomboka amin’ny tranon’Andriamanitra, ary ny tandroky ny Protestanta any Etazonia no resena aloha mialoha ny lalàn’ny Alahady. Ny tandroky ny Protestanta nihemotra tamin’ny finoana any Etazonia dia ahitana ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikia, izay misolo tena ny vahoakan’ny fanekena “taloha” izay nodiavina fotsiny, tahaka an’i Isiraely fahiny tamin’ny taona 34 sy ny Protestanta tamin’ny 1844. Ny fandalovana ireo vahoakan’Andriamanitra teo ambanin’ilay fanekena taloha ireo tamin’ny 34 sy 1844 dia samy aseho ao amin’ny tantara ara-paminaniana momba ilay faminaniana roa arivo sy telonjato taona ao amin’ny Daniela 8:14. Ny fitsarana dia manomboka amin’ny tranon’Andriamanitra, ary ny tandroky ny Protestanta dia tsaraina mialoha ny tandroky ny Repoblikanisma.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Fa tonga ny fotoana izay tsy maintsy hanombohan’ny fitsarana amin’ny tranon’Andriamanitra; ary raha amintsika no anombohany aloha, hanao ahoana re ny hiafaran’izay tsy manaiky ny filazantsaran’Andriamanitra? 1 Petera 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Ny firesahana voalohany momba ny fitsarana an’i Egypta dia hita ao amin’ny andininy voalohany amin’ny toko fahasivy amby roapolo, ary ny daty farany voalaza mifandray amin’i Egypta ao amin’i Ezekiela dia ao amin’ny andininy “fito ambin’ny folo” amin’io toko io ihany. Io toko io dia manondro fa i Roma maoderina dia mandresy voalohany ny tandroky ny Protestanta ary avy eo i Tyro, izay maneho ny tandroky ny Repoblikanisma, izay ho resena amin’ny lalàn’ny Alahady ho avy tsy ho ela. Rehefa resin’i Nebokadnezara amin’ny fotoanan’ny lalàn’ny Alahady i Tyro (Etazonia), dia atolotra eo an-tanany koa i Egypta. Amin’izay fotoana izay no sitrana ny ratra mahafatin’ny fahefam-papa. Tsy vitan’ny hoe sitrana amin’izany fotoana izany ny ratra mahafatin’ny fahefam-papa, fa ampahafantarin’i Ezekiela antsika koa fa izany dia mitranga mandritra ny vanim-potoanan’ny ranonorana farany.
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 29:21.
Amin’izany andro izany no hampaniriko ny tandrokan’ny taranak’Isiraely, ary homeko anao ny fanokafana ny vava eo afovoan’izy ireo; dia ho fantany fa Izaho no Jehovah. Ezekiela 29:21.
Jacob and Israel
Jakoba sy Isiraely
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
I Isaia dia manambara fa i Israely dia mamony, mamelana, ary mameno ny tany rehetra amin’ny voa. Ny ranonorana no mitondra ny dingana telo, dia ny famony, ny famelana ary ny famoaham-boa; ary araka an’i Isaia, ny ranonorana farany dia tonga rehefa voasakana ny “rivotra mahery.” Manampy izany izy amin’ny filazana fa, mandritra ny vanim-potoanan’ny famony sy ny famelana ary ny famoaham-boa, dia hodiovina ny fahotan’i Jakoba; ary ny teny hebreo nadika hoe “hodiovina” dia midika hoe voavela heloka tamin’ny fanavotana.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Amin’ny fepetra no hitsaranao azy, raha maniry izy; ny rivotra masiaka avy aminy dia sakanany amin’ny andro isehoan’ny rivotra avy any atsinanana. Koa amin’izany no hanadiovana ny helok’i Jakoba; ary izao no vokatra rehetra amin’ny fanesorana ny fahotany: raha ataony ho tahaka ny vato tsaoka torotoro ny vato rehetra amin’ny alitara, dia tsy haharitra intsony ny ala masina sy ny sarin-javatra voasokitra. Isaia 27:8, 9
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.
Rehefa voafehy ireo rivotra efatra (ilay rivotrany masiaka) amin’ny ady sy fifandirana, dia manomboka ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efa-polo sy efatra, ary amin’ny farany dia sarahina ny hendry sy ny ratsy fanahy ao amin’ny Advantisma, ary izany rehetra izany dia tanterahina amin’ny “andron’ny rivotra avy any atsinanana.” Ny fotoan’ny fanisiana tombo-kase dia nanomboka tamin’ny famafazana tamin’ny 9/11 ary mifarana amin’ny firotsahana feno amin’ny lalàn’ny Alahady, rehefa feno voa aman-karena ny tany amin’izany. Ny fotoan’ny fanisiana tombo-kase dia fanadiovana sy fanesorana tsikelikely mifanaraka amin’ny Malakia toko fahatelo. Fa ao anatin’ilay fe-potoana fito ambin’ny folo taona asehon’ny daty fanombohana sy famaranana ao amin’ny Ezekiela toko fahasivy amby roapolo, no anatanterahana ny fandresena ny fanjakana fahenina amin’ny faminanian’ny Baiboly, izay asehon’i Jerosalema, tandindon’ny tandroka-n’ny Protestantisma—dia ny fiangonana, sy Tyro, tandindon’ny tandroka na ny Repoblikanisma—dia ny fanjakana. Fotoana fohy taorian’ny fiafaran’ilay fahirano naharitra telo ambin’ny folo taona an’i Tyro dia miseho ny fandresena ny fanjakana fahafito misy mpanjaka folo, izay asehon’i Egypta. Ireo fandresena telo an’i Jerosalema sy Tyro ary Egypta dia mitranga rehefa mitsimoka “ny tandroky ny taranak’Isiraely”, ary omena fisokafan’ny vava.
Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Samy mifarana amin’ny lalàn’ny Alahady ny fahanginan’ny mpisorona Ezekiela sy ny mpisorona Zakaria, rehefa samy miteny ny Etazonia sy ny borikin’i Balama. Omen’ny Tompo ny taranak’i Isiraely ny “fisokafan’ny vava” amin’ny lalàn’ny Alahady. Efa voadio tamin’izay ny fahotan’i Jakoba ary novàna ho taranak’i Isiraely ny anarany. Ny hafatra toriny dia asehon’ilay vavolombelona fahatelo amin’ny fahanginana ara-paminaniana izay soloin’i Daniela tena, izay omena ny hafatry ny Daniela toko faha-11 amin’izay, izay koa no fahitan’i Habakoka izay amin’izay “miteny ka tsy mandainga.” Ezekiela sy Zakaria ary Daniela dia mifanaraka amin’ny fanambaràna ny antso mafy ataon’ny anjely fahatelo, tahaka izany koa Jeremia ao amin’ny toko faha-15 izay ampanantenaina ho vavan’Andriamanitra raha miverina avy amin’ilay fahadisoam-panantenana voalohany izy.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Nahoana ny fanaintainako no maharitra mandrakariva, ary ny feriko no tsy azo sitranina, ka mandà tsy ho sitrana? Ho tahaka ny mpandainga amiko va Hianao, sy ho tahaka ny rano izay ritra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiako indray, ka hijoro eo anatrehako ianao; ary raha avahanao ny zava-tsarobidy amin’ny zava-poana, dia ho tahaka ny vavako ianao; aoka izy ireo no hiverina aminao, fa ianao kosa aza miverina aminy. Jeremia 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Jesosy dia maneho ny farany amin’ny alalan’ny fiandohana, ary tamin’ny 9/11 ny famafazana dia nampamokatra tsiry, ka nanomboka nitombo ny zavamanirin’i Jakoba; ary amin’ny farany, rehefa voadio ny helok’i Jakoba, dia hiteny ny tranon’ny Isiraely. Ny fitsiriana tamin’ny 9/11 izay notanterahin’ny orana dia manondro fitsiriana iray amin’ny faran’ny fotoan’ny fanombohana tombo-kase, rehefa mitsiry ny “tandroka” an’ny tranon’ny Isiraely, eo amin’ilay toerana indrindra izay andresen’i Nebokadnezara ny tandroky ny Protestantisma mpivadi-pinoana sy ny Repoblikanisma.
At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Amin’izany fotoana izany dia ampitahaina ny maha-samihafa ny tandroka sandokan’ny Fivavahana Protestanta sy ny tandroka marina amin’ny Fivavahana Protestanta, araka ny tandindon’ny tehin’i Arona izay namony, miavaka amin’ireo tehina hafa an’ireo firenen’Isiraely. Ireo daty roa ao amin’ny toko fahasivy amby roapolon’i Ezekiela dia manondro ny tantaran’ny fanandratana ny fanevan’ny iray hetsy sy efatra arivo amby efatra alina amin’ilay lalàna Alahady ho avy tsy ho ela.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Ny fizotry ny fipoirana tsimoka, ny famony ary ny famenoana ny tany amin’ny voa dia nanomboka tamin’ny famafazana ny ranonorana farany tamin’ny 9/11, tahaka ny nanombohan’ny vanim-potoanan’ny Pentekosta tamin’ny nitsokan’i Kristy rano mitete vitsivitsy tamin’ny mpianany, izay nitarika ho amin’ny Pentekosta tamin’ny fotoana nitrangan’ny fandatsahana feno. Ny fipoirana tsimoka tamin’ny 9/11, teo am-piandohan’ny fanadiovana an’i Jakoba (ilay mpisolo toerana), izay fotoan’ny fanisiana tombo-kase, dia naneho mialoha ny fipoirana tsimokan’ny taranak’Isiraely (ilay mpandresy) tamin’ny lalàn’ny Alahady. Ny fipoirana tsimoka amin’ny farany dia manamarika fanavahana eo amin’ny vahoakan’ny fanekena teo aloha sy ny iray hetsy sy efatra arivo sy efatra alina, tahaka ny nanaovan’ny fandatsahana afo teo an-Tendrombohitra Karmela fanavahana teo amin’i Elia mpaminany sy ireo mpaminanin’i Bala. Izany fanavahana izany dia asehon’ny antokon’olona iray izay, araka ny faminaniana, menatra noho ny hafatra sandoka momba ny fiadanana sy filaminana, ary ny antoko iray kosa dia, araka ny faminaniana, faly, ary tsy ho menatra mandrakizay izy ireo.
The Six Dates of Egypt
Ny Daty Enina an’i Egypta
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.
Ezekiela dia manondro daty efatra hafa mifandray amin’i Egypta, ary ny roa amin’ireo daty ireo dia manamarika ny taona fahiraika ambin’ny folo, ary ny roa hafa kosa dia manamarika ny taona faharoa ambin’ny folo tamin’ny fahababoana.
The Siege of the Eleventh Year
Ny Fahirano tamin’ny Taona Fahiraika ambin’ny Folo
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Ary tamin’ny taona fahiraika ambin’ny folo, tamin’ny volana voalohany, tamin’ny andro fahafito amin’ny volana, dia tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, efa notorotoroiko ny sandrin’i Farao, mpanjakan’i Egypta; ary, indro, tsy hofehezina mba ho sitrana izany, na hofonosina fehy mba hamehezana azy, mba hampahery azy hihazona ny sabatra. Ezekiela 30:20, 21
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Ary izao no niseho tamin’ny taona fahiraika ambin’ny folo, tamin’ny volana fahatelo, tamin’ny andro voalohany amin’ny volana, fa tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, mitenena amin’i Farao, mpanjakan’i Egypta, sy amin’ny vahoakany betsaka hoe: Iza no itovianao amin’ny fahalehibiazanao? Ezekiela 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.
Tamin’ny taona fahiraika ambin’ny folo tamin’ny fahababoana, ny sandrin’i Egypta sy i Farao dia torotoro ao amin’ny toko faha‑telopolo, ary ny sandrin’i Babylona kosa hamafisina. Tamin’ny taona fahiraika ambin’ny folo, ao amin’ny toko faha‑iraika amby telopolo, dia aseho ny fahalavoan’i Egypta sy ny fiantraikany eo amin’izao tontolo izao.
The Twelfth Year & Jerusalem’s Fall
Ny Taona Faharoa ambin’ny folo sy ny Fianjeran’i Jerosalema
The two dates in the twelfth year are located in Ezekiel thirty-two.
Anga dezy roa ao amin’ny taona faharoa ambin’ny folo dia hita ao amin’ny Ezekiela roa amby telopolo.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Ary tamin’ny taona faharoa ambin’ny folo, tamin’ny volana faharoa ambin’ny folo, tamin’ny andro voalohan’ny volana, dia tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, manaova hira fisaonana ny amin’i Farao, mpanjakan’i Egypta, ka lazao aminy hoe: Tahaka ny liona tanora eo amin’ny firenena ianao, nefa tahaka ny trozona any an-dranomasina kosa ianao; ary nivoaka tamin’ny reniranoo ianao ka nampisavorovoro ny rano tamin’ny tongotrao ary nandoto ny reniranony. Izao no lazain’i Jehovah Tompo: Koa hafahako eo amboninao ny haratoko miaraka amin’ny fiangonan’ny vahoaka maro; ary hampakarin’izy ireo ao amin’ny haratoko ianao. Ezekiela 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Ary tamin’ny taona faharoa ambin’ny folo, tamin’ny andro fahadimy ambin’ny folo amin’ny volana, dia tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, midradradradrà noho ny hamaroan’i Egypta, ka ario midina izy mbamin’ny zanakavavin’ny firenena malaza ho any amin’ny faran’ny tany ambany, miaraka amin’izay midina any an-davaka. Ezekiela 32:17, 18.
Pharaoh and His Multitude
Farao sy ny Vahoakany Marobe
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Ao amin’ny faminaniana momba an’i Egypta ao amin’ny toko fahatelopolo amby iray, dia milaza izao ireo andininy farany:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Nampihorohoro ny firenena Aho tamin’ny feon’ny fahalavoany, raha nampidiniko ho any amin’ny helo izy mbamin’izay midina any an-davaka; ary ny hazo rehetra tao Edena, ny voafidy sy tsara indrindra tao Libanona, dia izay rehetra misotro rano, no hampiononina any amin’ny faritra ambanin’ny tany. Izy koa niara-nidina taminy ho any amin’ny helo, ho any amin’ireo voavono tamin’ny sabatra; ary ireo izay sandriny, izay nonina teo ambanin’ny aloky ny tenany teo afovoan’ny jentilisa. Iza moa no tahaka anao amin’izany voninahitra sy fahalehibeazana izany eo amin’ny hazo tao Edena? Kanefa hampidinina miaraka amin’ny hazo tao Edena ho any amin’ny faritra ambanin’ny tany ianao; handry eo afovoan’ny tsy mifora miaraka amin’ireo voavono tamin’ny sabatra ianao. Ity no Farao sy ny hamaroany rehetra, hoy Jehovah Tompo. Ezekiela 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.
Ao amin’ny faminaniana momba an’i Egypta ao amin’ny toko faharoa amby telopolo, ireo andininy farany dia mamerina sy manitatra izay voalaza ao amin’ny toko fahatelo amby telopolo, ary ahitana fanambarana famaranana mitovy ihany koa.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Fa ny fampitahorako no napetrako teo amin’ny tanin’ny velona; ary izy dia hapetraka eo afovoan’ny tsy voafora miaraka amin’izay voavono tamin’ny sabatra, dia Farao mbamin’ny vahoakany rehetra, hoy Jehovah Tompo. Ezekiela 32:32.
The Seventeen years of Chapter Twenty-nine
Ny Fito Ambin’ny Folo Taona ao amin’ny Toko Fahasivy amby Roapolo
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Ny daty hita ao anatin’ilay fe-potoana fito ambin’ny folo taona aseho ao amin’ny toko fahasivy amby roapolo dia manondro an’i Nebokadnezara handresy an’i Egypta sy fe-potoana efapolo taona haharavan’i Egypta. Ny isa efapolo dia maneho ny efitra, tandindon’ireo arivo taona izay haharavan’ny tany.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Ary nijery ny tany aho, ka, indro, dia foana sy lao izy; ary ny lanitra, ka tsy nanana mazava. Nijery ny tendrombohitra aho, ka, indro, nihorohoro izy, ary ny havoana rehetra nihetsiketsika. Nijery aho, ka, indro, tsy nisy olona, ary ny voro-manidina rehetra teny amin’ny lanitra dia efa nandositra. Nijery aho, ka, indro, ny tany lonaka dia efitra, ary ny tanàna rehetra tao aminy dia rava teo anatrehan’i Jehovah sy noho ny firehetan’ny fahatezerany. Fa izao no nolazain’i Jehovah: Ho lao ny tany rehetra; kanefa tsy hanao fandringanana tanteraka Aho. Jeremia 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.
Amin’ny faran’ireo efapolo taona amin’ny fandravana an’i Ejipta ao amin’ny Ezekiela toko faha‑sivy amby roapolo, dia aseho ny fitsanganan’ny ratsy fanahy amin’ny maty farany sy ny fandringanana azy ireo tanteraka.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Tahotra sy ny lavaka ary ny fandrika no mihatra aminao, ry mponina etỳ an-tany. Ary izao no hiseho: izay mandositra ny feon’ny tahotra dia ho latsaka ao an-davaka; ary izay miakatra avy ao afovoan’ny lavaka dia ho tratran’ny fandrika; fa misokatra ny varavarankely any amin’ny avo, ary mihorohoro ny fanorenan’ny tany. Torotoro tanteraka ny tany, rava tanteraka ny tany, mihozongozona indrindra ny tany. Hivembena ivỳ sy erỳ tahaka ny mamo ny tany, ary hafindra tahaka ny trano bongo; ary ny fahadisoany dia ho mavesatra eo aminy; ka ho lavo izy, ary tsy hitsangana intsony. Ary amin’izany andro izany dia hovalin’ny Tompo ny antokon’ireo any amin’ny avo izay any amin’ny avo, sy ny mpanjakan’ny tany etỳ ambonin’ny tany. Ary hangonina izy ireo, tahaka ny famoriana ny mpifatotra ao an-davaka, ary hihibohana ao an-tranomaizina izy, ary rehefa afaka andro maro dia hotsidihina izy. Isaia 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Ny hafatr’i Ezekiela, izay atambatry ny daty enina mifandray amin’i Egypta, dia mamantatra ny fandringanana faratampony an’ilay herin’ny dragona etỳ an-tany, izay manomboka amin’ilay lalàn’ny Alahady ho avy tsy ho ela ka mitohy hatramin’ny fandringanana farany ireo Egyptiana ratsy fanahy amin’ny faran’ny arivo taona.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Ao amin’ny fijoroana ho vavolombelon’ny faminaniana, ny bibidia sy ny mpaminany sandoka dia tonga amin’ny farany ao amin’ny farihy afo, izay maneho ny Fiavian’i Kristy fanindroany; fa ny fandringanana amin’ny farihy afo mahazo ny herin’ilay dragona kosa dia amin’ny faran’ny arivo taona.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
Ary nalaina ilay bibidia, ary niaraka taminy ilay mpaminany sandoka izay nanao fahagagana teo anatrehany, ka tamin’izany no namitahany izay efa nandray ny mariky ny bibidia sy izay niankohoka teo anoloan’ny sariny. Ireo roa ireo dia natsipy velona tao amin’ny farihy afo mirehitra amin’ny solifara. Ary ny sisa dia novonoina tamin’ny sabatr’Ilay nitaingina ny soavaly, dia ilay sabatra izay nivoaka avy tamin’ny vavany; ary ny vorona rehetra dia voky tamin’ny nofony. Apokalypsy 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Ny bibidia sy ny mpaminany sandoka dia miafara ara-paminaniana amin’ny fiverenan’i Kristy fanindroany, fa ny dragona kosa miatrika ny anjarany arivo taona aty aoriana amin’ny fiverenan’i Kristy fanintelony.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Ary nahita anjely nidina avy tany an-danitra aho, nitana ny fanalahidin’ny lavaka tsy hita noanoa sy rojo lehibe teny an-tànany. Dia nosamboriny ilay dragona, dia ilay menarana ela, izay devoly sy Satana, ka nofatorany arivo taona; ary natsipiny tao amin’ny lavaka tsy hita noanoa izy, dia nohidiany tao sy nasiany tombo-kase, mba tsy hamitahany ny firenena intsony mandra-pahatapitry ny arivo taona; ary rehefa afaka izany, dia tsy maintsy hovahana vetivety izy. Apokalypsy 20:1–3.
The Eleventh and Twelfth Years
Ny Taona Fahiraika Ambin’ny Folo sy Faharoa Ambin’ny Folo
The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.
Ny vanim-potoana “fito ambin’ny folo” taona asehon’ireo daty roa ao amin’ny Ezekiela toko faha-roa-polo amby sivy dia nanomboka tamin’ny taona fahafolon’ny fahababoana ary nifarana tamin’ny taona fahafito amby roapolo. Ny hafatra ao amin’ny toko faha-telopolo sy faha-telo-polo amby iray dia nambara tamin’ny taona fahiraika ambin’ny folo, ary ireo daty roa aseho ao amin’ny toko faha-telo-polo amby roa dia nomena tamin’ny taona faharoa ambin’ny folo tamin’ny fahababoana. Ilay vanim-potoana fito ambin’ny folo taona izay nanomboka tamin’ny taona fahafolo, eo ho eo amin’ny fiandohan’ny fahirano an’i Jerosalema, dia narahin’ireo hafatra roa momba an’i Egypta tamin’ny taona fahiraika ambin’ny folo, araka ny aseho ao amin’ny toko faha-telopolo sy faha-telo-polo amby iray. Raha atambatra, ireo hafatra roa tamin’ny taona fahiraika ambin’ny folo dia maneho hafatra iray izay mialoha indrindra ny lalàn’ny Alahady. Ireo hafatra roa hafa momba an’i Egypta tamin’ny taona faharoa ambin’ny folo dia nitranga tamin’ny fotoana na fotoana fohy taorian’ny fandravana an’i Jerosalema tamin’ny 586/585 tal. J.K.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.
Ny hafatry ny fihavian’i Kristy dia torina ho ampahany amin’ny hafatry ny Antso amin’ny Mamatonalina, izay miova ho hafatry ny antso mafy amin’ny fotoanan’ny lalàn’ny Alahady. Hafatra roa momba an’i Egypta no torina alohan’ny lalàn’ny Alahady, ary hafatra roa momba an’i Egypta no torina amin’ny fotoana iorenan’ny lalàn’ny Alahady na vetivety aorian’izany. Ny fampitomboana indroa ireo hafatra omena ao anatin’io taona iray io, mandritra ny fahirano izay mifarana amin’ny fandravana an’i Jerosalema, sy ireo hafatra roa hafa amin’ny lalàn’ny Alahady, dia maneho mialoha ny hafatry ny anjely faharoa, izay ahitana fampitomboana indroa mandrakariva.
A second message is always followed by the third message.
Ny hafatra faharoa dia arahina mandrakariva amin’ny hafatra fahatelo.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Amin’ny penina sy ny feo no tokony hanambarantsika mafy ny filazana, amin’ny fanehoana ny filaharany sy ny fampiharana ireo faminaniana izay mitondra antsika ho amin’ny hafatry ny anjely fahatelo. Tsy hisy ny fahatelo raha tsy eo ny voalohany sy ny faharoa. Ireo hafatra ireo no tokony homena antsika ho an’izao tontolo izao amin’ny alalan’ny boky sy soratra avoaka, ary amin’ny lahateny, ka aseho eo amin’ny tsipiky ny tantara ara-paminaniana ireo zavatra efa nisy sy ireo zavatra mbola ho avy.” Selected Messages, boky 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.
Amin’ny hafatra fahatelo no mikatona ny varavaran’ny fahasoavana. Mikatona ho an’i Etazonia ny fotoam-pahasoavana amin’ny lalàn’ny Alahady, ary mikatona ho an’izao tontolo izao ny fotoam-pahasoavana rehefa mitsangana Mikaela. Ireo varavarana mikatona roa ireo dia samy maneho hafatra fahatelo, izay hatrany no ialohavan’ny hafatra faharoa, ary io hafatra faharoa io dia hafatra manana lafiny roa mandrakariva.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Ny fanomezam-pahefana ny anjely faharoa dia tanteraka rehefa ampiarahina aminy ny hafatry ny Antso Amin’ny Misasakalina. Ireo hafatra roa nambara tamin’ny taranak’olombelona, araka ny asehon’ny fanambaran’i Ezekiela momba an’i Egypta ao amin’ny toko faha-telopolo sy faha-iraika amby telopolo, dia manondro ny fotoana ihaonan’ny hafatry ny Antso Amin’ny Misasakalina amin’ny anjely faharoa; ary ireo hafatra roa ao amin’ny toko faha-roa amby telopolo kosa no manondro ny fanomezam-pahefana ny anjely fahatelo ao amin’ny antso mafy.
Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Ny kodiaran’i Ezekiela momba ny fifaneraseran-javatra sarotra eo amin’ny zava-mitranga maha-olona dia manondro ny fampitandremana farany ho an’ny olombelona, izay fampitandreman’ny anjely fahatelo, ary ny anjely fahatelo dia voaforon’ny fampitandreman’ny anjely voalohany sy faharoa. Ny Antso amin’ny Misasakalina alohan’ny lalàna alahady sy ny antso mafy aorian’ny lalàna alahady dia asehon’ireo daty efatra ao amin’i Ezekiela, izay latsaka ao anatin’ireo taona “fito ambin’ny folo” an’ireo daty alpha sy omega ao amin’ny toko faha-roa-polo sy sivy, izay mifandrindra amin’ny tantara miafina ao amin’ny Daniela iraika ambin’ny folo andininy faha-efapolo, araka ny aseho ao amin’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-enina ambin’ny folo ao amin’io toko io ihany.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Ao amin’ny toko fahafolon’i Daniela, dia natao moana i Daniela, tahaka an’i Ezekiela. Ny fahamoanan’i Daniela dia nentina teo afovoan’ny fikasihana telo; ny fikasihana voalohany sy fahatelo dia avy tamin’ilay anjely Gabriela, ary ny fikasihana teo afovoany dia ny fikasihan’i Kristy. I Daniela, tahaka an’i Petera teo anelanelan’i Kaisaria-Filipo sy ny hazo fijaliana, dia eo afovoany. Teo afovoany i Petera dia nahita an’i Kristy nomem-boninahitra, tahaka izay nataon’i Daniela tao amin’ny toko fahafolo. Ny afovoan’ireo anjely telo dia ny hafatra faharoa, izay fitambaran’ny hafatra roa.
5th Day of the 4th Month & 1844
Andro faha-5 amin’ny Volana faha-4 & 1844
In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.
Ao amin’ny Ezekiela toko voalohany, andininy voalohany sy faharoa, i Ezekiela dia eo amin’ny andro fahadimin’ny volana fahefatra, izay mifanaraka amin’ny afovoan’ny fihetsiketsehan’ny volana fahafito tamin’ny 1844. Ezekiela dia eo afovoan’ny 19 Aprily sy 22 Oktobra 1844, tahaka an’i Samuel Snow, ilay iraky ny Antso Amin’ny Mamatonalina tamin’ny 1844, raha nanolotra ny fijeriny mazava voalohany momba ny hafatra tao Boston izy, 93 andro taorian’ny 19 Aprily ary 93 andro talohan’ny nikatonan’ny varavarana tamin’ny 22 Oktobra 1844. Samuel Snow dia tao Boston tamin’ny 21 Jolay 1844, teo afovoan’ny fihetsiketsehan’ny volana fahafito, nefa tsy nahalala fa ara-paminaniana izy dia nijoro niaraka tamin’i Petera teo amin’ny Tendrombohitry ny Fiovan-tarehy, niaraka tamin’i Ezekiela tamin’ny taona fahatelopolo amin’ny tsingerin’ny Jobily fahafito ambin’ny folo, ary tamin’ny fikasihan-tanana faharoa an’i Daniela nandritra ny fahitan’ny fitaratra ao amin’ny toko fahafolo. Ny 2026 dia maneho ny taona fahafito amby efapolo amin’ny tsingerin’ny Jobily fahafito amby fitopolo izay mifarana amin’ny 2028.
Tyre
Tiro
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Alohan’ny hiverenantsika amin’ny fanamarihana ny daty momba ireo firesahana enina nataon’i Ezekiela momba an’i Jerosalema, dia tokony ho fantatsika aloha ilay daty iray izay nambara hamelezana an’i Tyro.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Ary tamin’ny taona fahiraika ambin’ny folo, tamin’ny andro voalohan’ny volana, dia tonga tamiko ny tenin’i Jehovah hoe: Ry zanak’olona, satria Tyro efa nanao tamin’i Jerosalema hoe: Endrey! Rava izy, dia ilay vavahadin’ny firenena; nitodika tatỳ amiko izy; ho feno aho, satria efa lao izy; koa izao no lazain’i Jehovah Tompo: Indro, Izaho manohitra anao, ry Tyro, ary hampiakatra firenena maro hamely anao Aho, tahaka ny fampisandratry ny ranomasina ny onjany. Ary horavany ny mandan’i Tyro ka haongany ny tilikambony; hofaohako tsy ho eo aminy koa ny vovony, ka hataoko tahaka ny tampon’ny vatolampy izy. Ho fitoerana fanamainana harato eo afovoan’ny ranomasina izy; fa Izaho no nilaza izany, hoy Jehovah Tompo; ary ho babo ho an’ny firenena izy. Ary hovonoina amin’ny sabatra ny zanany-vavy any an-tsaha; dia ho fantany fa Izaho no Jehovah. Fa izao no lazain’i Jehovah Tompo: Indro, hoentiko hamely an’i Tyro Nebokadrezara, mpanjakan’i Babylona, mpanjakan’ny mpanjaka, avy any avaratra, mbamin’ny soavaly sy ny kalesy ary ny mpitaingin-tsoavaly sy ny antokon-tafika ary ny vahoaka betsaka.
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Hovonoiny amin’ny sabatra any an-tsaha ny zanakao-vavy; ary hanao manda fiarovana hanohitra anao izy, sady hanangona tovon-tany hanohitra anao, ary hampiakatra ny ampinga hiady aminao. Ary hampiorina milina fiadiana hanohitra ny mandanao izy, ary amin’ny famaky no handravany ny tilikambonao. Noho ny hamaroan’ny soavaliny dia hosaronan’ny vovony ianao; hihorohoro ny mandanao noho ny fikotrokotroky ny mpitaingin-tsoavaly sy ny kodia ary ny kalesy, raha miditra amin’ny vavahadinao izy, tahaka ny idiran’ny olona ao an-tanàna efa misy banga voarodana. Amin’ny kitron-tsoavaliny no hanitsakitsahany ny lalanao rehetra; hovonoiny amin’ny sabatra ny olonao, ary hidina hatramin’ny tany ireo toby fiarovanao mafy. Ary horobainy ny harenanao, ary ho azony ho babo ny varotrao; ary horavany ny mandanao, sady horingany ny tranonao mahafinaritra; ary ny vatonao sy ny hazonao ary ny vovokao dia hataony ao afovoan’ny rano. Ary hatsahatro ny fikotrokotroky ny hiranao; ary tsy ho re intsony ny feon’ny harfanao. Ary hataoko tahaka ny tampon’ny vatolampy ianao; ho toerana fampielezana harato ianao; tsy haorina intsony ianao; fa Izaho Jehovah no nilaza izany, hoy Jehovah Tompo.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Izao no lazain’ny Tompo Andriamanitra amin’i Tyro: Tsy hangovitra va ny nosy amin’ny feon’ny fahalavoanao, raha mitaraina ny voaratra, raha misy famonoana eo afovoanao? Ary amin’izany dia hidina avy amin’ny seza fiandrianany ny andrianan’ny ranomasina rehetra, ka hanala ny akanjony lava sy hanesorany ny fitafiany voaravaka amboradara; hitafy horohoro izy, hipetraka amin’ny tany, hangovitra mandrakariva, ary ho talanjona noho ny aminao. Ary hanao hira fisaonana ny aminao izy ka hanao aminao hoe: Endrey, rava ianao, ilay nonenan’ny mpandeha an-dranomasina, ilay tanàna malaza, izay nahery teo amin’ny ranomasina, dia izy sy ny mponiny, izay nampihorohoro izay rehetra monina ao aminy! Ankehitriny dia hangovitra amin’ny andro hahalavoanao ny nosy; eny, ny nosy izay any amin’ny ranomasina dia ho very hevitra noho ny fialanao. Fa izao no lazain’ny Tompo Andriamanitra: Raha hataoko tanàna lao ianao, tahaka ireo tanàna tsy misy mponina; raha hampiakatra ny lalina hanarona anao Aho, ka hosaronan’ny rano be ianao; raha hampidiniko miaraka amin’izay midina any an-davaka ianao, miaraka amin’ny vahoaka fahiny, ka hapetrako any amin’ny faritra ambany amin’ny tany, any amin’ireo tany efa lao hatramin’ny taloha, miaraka amin’izay midina any an-davaka, mba tsy honenana intsony ianao; ary hapetrako eo amin’ny tanin’ny velona ny voninahitra; hataoko zava-mahatahotra ianao, ka tsy ho intsony; na dia hotadiavina aza ianao, dia tsy ho hita mandrakizay intsony, hoy ny Tompo Andriamanitra. Ezekiela 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Ny hafatry Tyro dia nambara tamin’ny taona nandravana an’i Jerosalema, ary maneho ny fianjeran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly izany amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Amin’ny lalàn’ny Alahady, i Etazonia (Tyro) dia mifaly ara-paminaniana satria efa naharesy an’i Jerosalema izy, izay ambaran’i Rahavavy White fa ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana, izay antsoin’i Ezekiela hoe “vavahadin’ny firenena.” Tyro dia manambara fa i Jerosalema “dia” vavahadin’ny firenena, amin’ny filaza manondro ny lasa. Ny “vavahady” dia fiangonana ara-paminaniana.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Ary raiki-tahotra izy ka nanao hoe: Endrey, mahatahotra ity fitoerana ity! Tsy hafa akory izao fa tranon’Andriamanitra, ary izao no vavahadin’ny lanitra. Dia nifoha maraina koa Jakoba, ka nalainy ilay vato izay nataony ondana, dia naoriny ho tsangam-bato, ary nasiany menaka ny tampony. Ary ny anaran’izany fitoerana izany dia nataony hoe Betela; kanefa Lozy no anaran’izany tanàna izany tany aloha. Genesisy 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Ny teny hoe “Betela” dia midika hoe tranon’Andriamanitra, ary i Tyro dia mifaly fa nahatery ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana hanaiky ny fampiharana an-terisetra ny fanompoam-pivavahana amin’ny masoandro. Kanefa, na dia eo aza ny fankalazana diso ataon’ireo mampihatra an-terisetra ny fanompoam-pivavahana amin’ny masoandro, dia ambaran’Andriamanitra amin’ny alalan’i Ezekiela fa: “Indro, manohitra anao Aho, ry Tyro, ary hampakatra firenena maro hiady aminao, tahaka ny fampiakaran’ny ranomasina ny onjany. Ary horavany ny mandan’i Tyro, ary hongotany ny tilikambony.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
Ny “mandan’i Tyrus” dia maneho ny fiarovan’i Tyrus. Ny “manda” dia tandindon’ny Didy Folo.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Eto dia ilazan’ny mpaminany eto ny vahoaka iray izay, amin’ny andro ahitana fialana amin’ny fahamarinana sy ny hitsiny amin’ny ankapobeny, no mitady hamerina amin’ny laoniny ireo foto-kevitra izay fototry ny fanjakan’Andriamanitra. Izy ireo no mpanamboatra ny banga izay natao tamin’ny lalàn’Andriamanitra—dia ilay manda napetrany manodidina ireo voafidiny ho fiarovana azy, ary ny fankatoavana ny didiny momba ny rariny sy ny fahamarinana ary ny fahadiovana no tokony ho fiarovana maharitra ho azy ireo.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Ny lalàn’Andriamanitra dia manda fiarovana; fa ny “manda” amin’ny endrika milaza maro kosa dia maneho ireo foto-kevitra roa izay “niaro” sy namokatra ny fanambinana ary ny fahombiazan’i Tyro, tandindon’ny tandroka repoblikanina an’i Etazonia.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Ary nanana tandroka roa tahaka ny zanak’ondry izy.’ Ny tandroka tahaka ny an’ny zanak’ondry dia manambara fahatanorana, tsy fanan-tsiny, ary fahalemem-panahy, ka maneho amin’ny fomba mety tsara ny toetran’i Etazonia, raha naseho tamin’ny mpaminany ho ‘miakatra’ tamin’ny taona 1798. Anisan’ireo mpitsoa-ponenana kristiana izay nandositra voalohany nankany Amerika ka nitady fialofana tamin’ny fampahoriana nataon’ny mpanjaka sy ny tsy fandeferan’ny mpisorona, dia maro no tapa-kevitra hanorina fitondram-panjakana eo ambonin’ny fototra malalaky ny fahafahana ara-panjakana sy ara-pivavahana. Ny heviny dia nahita toerana tao amin’ny Fanambarana ny Fahaleovantena, izay manambara ilay fahamarinana lehibe fa ‘ny olona rehetra dia noforonina mitovy’ ary nomena ny zo tsy azo alaina aminy ho amin’ny ‘fiainana, fahafahana, ary fikatsahana ny fahasambarana.’ Ary ny Lalàm-panorenana dia miantoka ho an’ny vahoaka ny zon’ny fitondran-tena ny tenany, amin’ny fametrahana fa ireo solontena voafidin’ny safidim-bahoaka no hamolavola sy hampihatra ny lalàna. Nomena koa ny fahafahan’ny finoana ara-pivavahana, ka navela ny olona rehetra hivavaka amin’Andriamanitra araka ny baikon’ny fieritreretany. Ny repoblikanisma sy ny protestantisma no tonga foto-kevitra iorenan’ny firenena. Ireo foto-kevitra ireo no tsiambaratelon’ny heriny sy ny fandrosoany. Ireo ampahorina sy voahitsakitsaka manerana ny tany kristiana dia nitodika tamin’ity tany ity tamim-pahalianana sy fanantenana. An-tapitrisany no nitady ny morontsirany, ary Etazonia dia nisandratra ho amin’ny toerana iray eo amin’ireo firenena mahery indrindra ambonin’ny tany. …
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
Ny tandroka tahaka ny an’ny zanak’ondry sy ny feon’ny dragona ao amin’ilay tandindona dia manondro fifanoherana mahery vaika eo amin’ny fanambarana am-bava sy ny fampiharana ataon’ilay firenena aseho amin’izany. Ny “fitenenan” ilay firenena dia ny asan’ny manampahefana mpanao lalàna sy mpitsara ao aminy. Amin’ny alalan’izany asa izany no handavany amin’ny zava-misy ireo foto-kevitra malalaka sy milamina izay nambarany ho fototry ny politikany. Ny faminaniana milaza fa hiteny “tahaka ny dragona” izy ary hampihatra “ny fahefana rehetra an’ilay bibidia voalohany” dia manambara mazava mialoha ny fivoaran’ny toe-panahin’ny tsy fandeferana sy ny fanenjehana izay nasehon’ireo firenena asehon’ny dragona sy ilay bibidia tahaka ny leoparda. Ary ny fanambarana fa ilay bibidia manana tandroka roa dia “mahatonga ny tany sy izay monina eo aminy hiankohoka amin’ny bibidia voalohany” dia maneho fa ny fahefan’ity firenena ity dia hampiharina amin’ny fanerena fitandremana sasantsasany izay ho asa fanomezam-boninahitra ny fahefana papaly.
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Ang ganoong pagkilos ay tuwirang salungat sa mga simulain ng pamahalaang ito, sa diwa ng malalayang institusyon nito, sa tuwiran at taimtim na pagpapahayag ng Declaration of Independence, at sa Konstitusyon. May karunungang hinangad ng mga nagtatag ng bansa na maglagay ng pananggalang laban sa paggamit ng sekular na kapangyarihan ng iglesya, kalakip ang di-maiiwasang bunga nito—ang di-pagpaparaya at pag-uusig. Itinatadhana ng Konstitusyon na ‘ang Kongreso ay hindi gagawa ng anumang batas hinggil sa pagtatatag ng relihiyon, o nagbabawal sa malayang pagsasagawa nito,’ at na ‘walang pagsusulit na panrelihiyon kailanman ang hihingin bilang kuwalipikasyon sa anumang katungkulan o pampublikong pagtitiwala sa ilalim ng Estados Unidos.’ Sa hayagang paglabag lamang sa mga pananggalang na ito sa kalayaan ng bansa maaaring ipatupad ng kapangyarihang sibil ang anumang pangingilin na panrelihiyon. Ngunit ang di-pagkakatugma ng gayong pagkilos ay hindi hihigit kaysa sa inilalarawan sa simbolo. Ito ang halimaw na may mga sungay na gaya ng sa kordero—sa pagpapanggap ay dalisay, maamo, at hindi nakapipinsala—ngunit nagsasalita na gaya ng dragon.” The Great Controversy, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Ang pundasyon ng Estados Unidos ay kinakatawan ng Deklarasyon ng Kalayaan at ng Saligang-Batas, na kumakatawan ayon sa pagkakasunod sa Protestantismo at Republikanismo. Ang “mga pader” ng pagtatanggol at kasaganaan ay ang Republikanismo at Protestantismo, at sa batas ng Linggo ay ibinabagsak ang mga simulain ng kapuwa ng Deklarasyon ng Kalayaan at ng Saligang-Batas, sapagkat si Nabucodonosor ay “magtatayo ng mga makinang pandigma laban sa iyong mga pader, at sa pamamagitan ng kaniyang mga palakol ay ibabagsak niya ang iyong mga tore.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Amin’ny lalàn’ny Alahady dia rava avokoa ny “tilikambo” rehetra, ary ny tilikambo dia tandindon’ny fiangonana iray izay ny filozofia fototra iorenany dia asehon’ny ezaky ny olombelona hamonjy ny tenany. Raha miresaka an’i Nimroda, ilay mpikomy lehibe, sy ny tilikambony, dia ampahafantarina antsika ao amin’ny Prophets and Kings hoe: “Rehefa vita ampahany ny tilikambo, dia nisy ampahany tamin’izany nampiasaina ho fonenan’ireo mpanao azy; ary efitra hafa, izay voaravaka sy voalamina tamin’ny hakanto lehibe, no natokana ho an’ny sampiny. Nifaly ny olona noho ny fahombiazan’izy ireo, ka nidera ireo andriamanitry ny volafotsy sy ny volamena, ary nijoro nanohitra ny Mpanjakan’ny lanitra sy ny tany izy.” Amin’ny lalàn’ny Alahady dia mifaly i Tyro satria rava i Jerosalema, kanefa ny fivadiham-pirenena amin’Andriamanitra dia arahin’ny fandringanana ny firenena, ary amin’izany ny mpanjakan’ny avaratra dia handrava ny manda sy ny tilikambon’i Etazonia.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Ao amin’ny lahatsoratra manaraka no hanombohantsika handinika ireo daty enina momba an’i Jerosalema ao amin’i Ezekiela.