According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Araka ny tsindrimandry, raha ny amin’ny tsindrimandry no resahina, “ny zava-misy rehetra dia samy manana ny anjarany avy,” ary “ny foto-kevitra rehetra dia samy manana ny anjarany avy.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Ny Baiboly dia mirakitra ny foto-kevitra rehetra ilain’ny olona ho takarina mba hahatonga azy ho voaomana na ho amin’ity fiainana ity na ho amin’ny fiainana ho avy. Ary ireo foto-kevitra ireo dia azon’ny rehetra takarina. Tsy misy olona izay manana toe-panahy mankasitraka ny fampianarany ka mamaky andalan-teny iray monja ao amin’ny Baiboly, nefa tsy mahazo avy amin’izany hevitra mahasoa iray. Kanefa ny fampianarana sarobidy indrindra ao amin’ny Baiboly dia tsy azo amin’ny fianarana tsindraindray na mifampiato. Ny rafitra lehiben’ny fahamarinana ao aminy dia tsy aseho amin’ny fomba ahafahan’ny mpamaky maika na tsy mitandrina mamantatra azy. Maro amin’ireo harenany no lalina miafina lavitra ambanin’ny etỳ ivelany, ary tsy azo raha tsy amin’ny fikarohana mazoto sy ezaka tsy tapaka. Ireo fahamarinana izay mandrafitra izany fitambarana lehibe izany dia tsy maintsy karohina sy angonina, ‘eto kely, ary eroa kely.’ Isaia 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Rehefa dinihina toy izany sy angonina miaraka, dia ho hita fa mifanaraka tanteraka izy rehetra. Ny Filazantsara tsirairay dia famenon’ny hafa, ny faminaniana rehetra dia fanazavana ny hafa, ny fahamarinana rehetra dia fampivelarana ny fahamarinana hafa iray. Ny tandindona ao amin’ny rafitra jiosy dia hazavain’ny Filazantsara. Ny foto-kevitra rehetra ao amin’ny tenin’Andriamanitra dia samy manana ny toerany, ary ny zava-misy rehetra ny heviny sy ny anjara toerany. Ary ny rafitra feno manontolo, amin’ny famolavolana azy sy ny fanatanterahana azy, dia mitondra vavolombelona momba ny Mpamorona azy. Rafitra toy izany dia tsy misy saina afa-tsy ny an’ilay Tsy Manam-petra no afaka mamorona na mandrafitra azy.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Ny tena zava-misy dia izao: ny fomba fiteny hebreo hoe “ereb boqer” dia hita impito valo ao amin’ny Baiboly. Adika mandrakariva hoe “hariva sy maraina” izany, afa-tsy ao amin’ny Daniela 8:14 izay andikana azy hoe “andro.” Araka ny aingam-panahy, ny andininy faha-efatra ambin’ny folo no “fototra sy andry afovoan’ny finoana Advantista.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Ny Soratra Masina izay, mihoatra noho ny hafa rehetra, no sady fototra no andry afovoan’ny finoana Advantista dia izao fanambarana izao: ‘Mandritra ny roa arivo sy telonjato andro; dia hodiovina ny fitoerana masina.’ [Daniela 8:14.]” Ilay Ady Lehibe, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Koa ny zava-misy dia izao: ny hoe “andro” ao amin’ilay andininy no fanindroany fahavalo amin’ireo fampiasana fito an’io fomba fiteny hebreo io. Ary ny toe-javatra ara-Baiboly, dia ny fitarihana ara-paminaniana nataon’Andriamanitra ireo mpandika teny ny dikan-teny King James, no nampifandray tamin’ny fanahy iniana ilay zava-miafina ara-Baiboly momba ny fahavalo izay avy amin’ny fito, ao amin’ilay andininy izay misolo tena ny iray amin’ireo fahitana roa ao amin’ny toko fahavalo. Ny teny iray nadika hoe “fahitana” ao amin’ny toko fahavalo dia ny teny hebreo hoe “chazon,” ary ny iray kosa dia “mareh.” Ny hoe “mareh” dia midika hoe fisehoana, ary ny fahitana “mareh” dia ny fahitana ny fisehoan’i Kristy ao amin’ny Teny ara-paminanian’Andriamanitra. Ny fahitana “mareh” ao amin’ny Daniela 8:14 dia manondro fa Kristy dia hiseho ka ho tonga tampoka ao amin’ny tempoliny tamin’ny 22 Oktobra 1844. Ireo fahamarinana rehetra ireo dia zava-misy, ary misy ifandraisany amin’ilay andininy izay tsangambato afovoany; ary ny tsangambato afovoany dia tsy foto-pampianarana na faminaniana izay tanteraka tamin’ny 22 Oktobra 1844; ny zava-misy dia izao: Kristy no ilay andininy, dia ny tsangambato afovoany.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Fony mbola tao anatin’izao toetry ny fahakiviana lalina izao aho, dia nanana nofy iray izay nanao fahatsapana lalina teo amin’ny saiko. Nanonofy aho fa nahita tempoly iray, izay nitangoronan’olona maro ho any. Ireo ihany izay nitady fialofana tao amin’izany tempoly izany no hovonjena rehefa hifarana ny fotoana; ary izay rehetra nijanona tany ivelany dia ho very mandrakizay. Ny vahoaka maro tany ivelany, izay samy nandeha tamin’ny làlany avy, dia naneso sy nanaraby ireo izay niditra tao amin’ny tempoly, sady nilaza taminy fa fitaka fetsy izao drafi-pamonjena izao, ary raha ny marina dia tsy nisy loza akory tokony hialana. Nisy tamin’izy ireo aza nisambotra ny sasany mba hanakanana azy tsy hirohotra hiditra ao anatin’ny manda.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Noho ny tahotro sao ho esoina, dia nihevitra aho fa tsara kokoa ny miandry mandra-piparitaky ny vahoaka betsaka, na mandra-pahafahako miditra nefa tsy hitan’izy ireo. Kanjo nitombo ny isan’ny olona fa tsy nihena; ary satria natahotra aho sao tara loatra, dia niala haingana tao an-tranoko ka nizotra nandroso namaky ny vahoaka be. Noho ny tebitebiko hahatratra ny tempoly dia tsy tsikaritro na noraharahako akory ny valalabemandry nanodidina ahy.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Rehefa niditra tao amin’ilay trano aho, dia hitako fa ny tempoly midadasika dia notohanan’andry iray goavana dia goavana, ary nofatorana tamin’izany ny zanak’ondry iray, voatorotoro sy nandeha rà avokoa. Izahay izay teo dia toa nahalala fa io zanak’ondry io dia noviraviraina sy notorotoroina noho ny aminay. Izay rehetra niditra tao amin’ny tempoly dia tsy maintsy nankeo anatrehany ka niaiky ny fahotany. Teo anoloan’ilay zanak’ondry indrindra dia nisy seza avo, izay nipetrahan’ny antokon’olona iray, sady hita ho faly dia faly. Toa namirapiratra teo amin’ny tavany ny fahazavan’ny lanitra, ary nidera an’Andriamanitra izy ireo ka nihira hiran’ny fisaorana feno hafaliana, izay toa feon-kiran’ny anjely. Ireo no olona izay efa tonga teo anatrehan’ilay zanak’ondry, niaiky ny fahotany, nahazo famelan-keloka, ary ankehitriny dia niandry tamim-pifaliana fatratra ny fisehoan-javatra mahafaly iray.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Na dia efa tafiditra tao anatin’ilay trano aza aho, dia nisy tahotra namely ahy, ary fahatsapana henatra fa tsy maintsy hanetry tena eo anatrehan’ireo olona ireo aho; nefa toa voatery nandroso aho, ary moramora no nandehanako nanodidina ilay andry mba hiatrika ny zanak’ondry, raha vao naneno ny trompetra iray, dia nihorohoro ny tempoly, nisy hiakan’ny fandresena avy tamin’ireo olo-masina tafangona, famirapiratana mahatahotra no nanazava ilay trano, avy eo dia haizina lalina no nanarona ny zavatra rehetra. Nanjavona niaraka tamin’ilay famirapiratana avokoa ireo olona sambatra rehetra, ary izaho sisa no tavela irery tao anatin’ny horohoro mangina nentin’ny alina.
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Nifoha tamin’ny fahoriana lalina tao an-tsaiko aho, ka saiky tsy naharesy lahatra ny tenako akory fa nanonofy aho. Toa tamiko fa efa voafaritra ny anjarako; fa nandao ahy ny Fanahin’ny Tompo, ka tsy hiverina intsony mandrakizay.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Izahay ankehitriny dia sedraina raha hiditra ao amin’ny tempoly isika, ary aorian’izany hiaiky ny fahotantsika ka hahazo ny fitahian’ny fanamarinany. Ity antso farany hiditra ao amin’ny tempoly ity dia voahodidin’ny sakana mba hisakanana ny fidirantsika tsirairay avy; kanefa raha misalasala isika ankehitriny, dia “havela irery ao anatin’ny fanginana mampihoron-koditra amin’ny alina.” Nefa tsy izany irery no hevitra tiako hambara.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Nampitondraina fanamafisana niniana ity andininy manan-danja indrindra ity tamin’ny fampidirana ny fanavahana ny teny hoe “andro,” izay mitondra miaraka aminy ny zava-miafina ara-paminaniana fa ny valo dia avy amin’ny fito, izay iray amin’ireo kodia ao amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina. Ao anatin’ny vanim-potoanan’ny fanisiana tombo-kase, na ny tandroka Protestanta na ny tandroka Repoblikana amin’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly dia samy hanatanteraka ny zava-miafina fa ny fahavalo dia avy amin’ny fito. Amin’ireo filoha valo hatramin’ny fotoanan’ny farany tamin’ny 1989, dia tonga mpanjaka fahenina amin’ny fanjakana fahenina i Trump, ary rehefa nandresy tamin’ny fotoam-piasany faharoa izy, dia tonga ilay fahavalo izay avy amin’ny fito. Ao amin’ny fihetsiky ny Etazonia amin’ny famerenana ny Didin’i Milan tamin’ny 313, ny hetsika Laodiseana an’ny iray hetsy sy efatra amby efatra alina dia ho tonga hetsika Filadelfiana an’ny iray hetsy sy efatra amby efatra alina. Ny fotoanan’ny fanisiana tombo-kase dia mifarana amin’ny lalàn’ny Alahady, izay anasitranana ny fery nahafaty ny papa, ka amin’izany dia tanterahiny ny zava-miafin’ny Apokalypsy fahafito ambin’ny folo amin’ny maha-fahavalo izay avy amin’ny fito azy. Zava-misy iray, aseho amin’ny fehezanteny hebreo iray, toy ny teny anglisy iray, no mitondra ilay andininy izay manondro ny fanokafana ny fitsarana ho ao amin’ilay andininy izay manondro ny famaranana ny fitsarana ao amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Ny zava-misy rehetra dia samy manana ny toerany avy, ary iray monja no fanehoana ahitana fanamboarana ara-pitondrana isa izay «isa» iray ampitomboina amin’ny «isa» iray hafa ao amin’ny Testamenta Vaovao, ary roa monja ao amin’ny Testamenta Taloha. Ao amin’ny Genesisy no misy ny alfa-n’ilay «fanamboarana ara-pitondrana isa».
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Raha hovaliana impito avokoa Kaina, dia marina tokoa fa Lameka impito amby fitopolo heny. Genesisy 4:24.
The omega ‘numerical construction’ is in Matthew.
Ao amin’i Matio no misy ny “firafitra ara-isa” omega.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Dia nanatona Azy Petera ka nanao hoe: Tompoko, impiry moa no hanotan’ny rahalahiko amiko, ka havelako ny helony? Hatramin’ny impito va? Hoy Jesosy taminy: Tsy lazaiko aminao hoe, Hatramin’ny impito; fa, Hatramin’ny impitopolo fito heny. Matio 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Ireo andalan-teny ireo no maneho ny fotoana voalohany sy farany ao amin’ny Baiboly izay amantarana fa misy isa iray tokony hampitomboina amin’ny isa iray hafa. Maro ny isa, nefa ny alfa ao amin’ny Genesisy sy ny omega ao amin’ny Matio dia samy manana firafitra ara-pitoviana amin’ny isa, ary samy mampiasa ireo isa roa ireo ihany, dia ny “fito” sy ny “fitopolo.”
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Eo anelanelan’ny alfa sy omega; ny afovoany, ary ny hany toerana hafa isehoan’io firafitra ara-panjakana io dia ao amin’ny Levitikosy dimy amby roapolo. Any dia tsy “fito” sy “fitopolo” no isa roa, fa “fito heny fito taona.”
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Ary hanisa fito sabatan’ny taona ho anao ianao, dia impito fito taona; ary ny halavan’ny fito sabatan’ny taona dia ho amby efa-polo sy sivy taona ho anao. Levitikosy 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Ny rafitra ara-pitombenana eo afovoany indray dia mampiasa ny isa “fito”, fa tsy ny isa “fitopolo”. Ny andalan-teny izay ahitana azy dia mirakitra fitahiana ho an’ny fankatoavana, ary koa ozona ho an’ny tsy fankatoavana. Ny fitahiana amin’ny famotsorana ny andevo sy ny famerenana ny tany dia ampitahaina amin’ny ozon’ny impito, izay voatonona inefatra ao amin’ny toko faha-enina amby roapolon’ny Levitikosy. Ny fitahiana dia nahitana ny fameloman’ny Tompo nandritra ireo taona nitsaharan’ny tany, sy fitahiana indroa tamin’ny taonan’ny Jobily, ary ny fanamelohana ao amin’ny toko faha-enina amby roapolo no mifanandrify aminy ao amin’ny fampitandremana fanekena ao amin’ireo toko roa ireo.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Ny rafitra ara-nomerika eo afovoany dia miseho ao amin’ny Levitikosy 25:8 (“impito fito taona”). Ampiarahina avy hatrany amin’ilay fitsarana “impito” inefatra ao amin’ny Levitikosy 26 izany. Koa ny rafitra ara-nomerika eo afovoany dia maneho fitahiana sy ozona samy izy, ka mamorona fijoroana ho vavolombelona roa heny ao amin’ny bokin’ny Levitikosy. Ny rafitra ara-nomerikan’ny fitahiana na ny ozon’ny Jobily dia apetraka eo anelanelan’ny fitsaran’i Lameka sy ny fanondroan’i Jesosy ny fetran’ny androm-pitsapana. Ireo telo ireo miaraka dia samy manondro fetran’ny androm-pitsapana, izay rehefa tapitra dia haneho sokajy iray izay voatahy sy sokajy iray izay voaozona. Ny alfa sy omega, izay maneho ny hafatry ny anjely voalohany sy fahatelo, dia manondro ny efajato sy sivifolo ho mariky ny androm-pitsapana. Rehefa ampifandraisina amin’ny ozona na fitahian’ny Jobily izany, dia manjary manan-danja ireo zava-misy ireo eo am-panatonantsika ny fandalinana ny Ezekiela toko voalohany andininy voalohany, izay mametraka an’i Ezekiela ao amin’ny taona fahatelopolo amin’ny tsingerin’ny Jobily fahafito ambin’ny folo.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Nifarana tamin’ny 22 Oktobra 573 tal. J.K. izany tsingerin’ny Jobily izany, ary naneho mialoha tsy ny 22 Oktobra 1844 ihany, fa ny lalàn’ny Alahady ho avy tsy ho ela koa. Ankehitriny isika dia ao amin’ny taona 2026, izay taona faha-fito amby efapolo amin’ny tsingerin’ny Jobily faha-fitopolo. Ity tsingerin’ny Jobily ity dia efa voasolo tandindona tamin’ilay tsingerin’ny Jobily “faha-fito ambin’ny folo” izay nijoroan’i Ezekiela tamin’ny taona faha-telopolo. Nijoro tao amin’ny tempoly izy, ka nisolo tena ireo iray hetsy sy efatra arivo amby efatra alina izay niditra tamin’ny finoana tao amin’ny Efitra Masina Indrindra amin’ny faran’ny fitsarana, tahaka ny nataon’ireo mahatoky taorian’ny 22 Oktobra 1844. Ny tsy fahitana ny “zava-misy” momba ny toerana misy an’i Ezekiela eo amin’ny tantara ara-paminaniana ao amin’ny toko voalohany sy andininy voalohany, dia ny fahaverezan’ny “fahafahana mamantatra ny lalana.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Rehefa nahita ny voninahitr’i Jehovah nomena teo amoron’ny ony Kebara i Ezekiela, dia naetry ho amin’ny vovoka izy, tahaka an’i Daniela sy Isaia ary Jaona. Avy eo ireo ohatra efatra ireo dia samy manome singa momba ny fanosorana ireo izay tsy maintsy hitondra ny hafatra ho an’ny fiangonana izay tsy hahita na hihaino.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Misy daty enina ao amin’ny bokin’i Ezekiela izay miresaka an’i Jerosalema. Efa nodinihintsika teo aloha ny daty voalohany sy farany hita ao amin’ny toko voalohany, andininy voalohany sy faharoa, ary avy eo ao amin’ny toko fahefapolo, andininy voalohany. Efa noresahiko ny daty faharoa hita ao amin’ny toko fahavalo sy andininy voalohany, saingy tamin’ny fanehoany ara-tandindona ihany, fa tsy nofaritana teo amin’ny toerany mifandray amin’ny fahirano sy fandravana an’i Jerosalema; ary eo amin’izany ivon-toerana izany no ihodinan’ny boky manontolo. Rava i Jerosalema tamin’ny faran’ny 586/585 tal. J.K. Ary ao amin’ny Ezekiela 33:21 dia tonga ny mpandositra iray mitondra ny vaovao momba ny fianjeran’i Jerosalema.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ary tamin’ny taona faharoa ambin’ny folo tamin’ny fahababoanay, tamin’ny volana fahafolo, tamin’ny andro fahadimin’ny volana, dia nisy iray izay afa-nandositra avy tany Jerosalema tonga tatỳ amiko ka nanao hoe: Voadaroka ny tanàna. Ary ny tanan’i Jehovah dia teo amboniko nony hariva, talohan’ny nahatongavan’ilay afa-nandositra; ary novohany ny vavako mandra-pahatongany tatỳ amiko nony maraina; dia nivoha ny vavako, ka tsy moana intsony aho. Ezekiela 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Tamin’ny taona faharoa ambin’ny folo no namely ny tanàna, ary tamin’izay i Ezekiela dia afaka niteny araka ny safidiny ihany. Ny fahitana ao amin’ny Ezekiela toko faha-valo dia tamin’ny taona fahenina, ka izany dia eo ho eo amin’ny enin-taona talohan’ny namelezana ny tanàna.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Ary izao no niseho: tamin’ny taona fahenina, tamin’ny volana fahenina, tamin’ny andro fahadimin’ny volana, raha nipetraka tao an-tranoko aho, ary ny loholon’ny Joda nipetraka teo anatrehako, dia nilatsaka teo amboniko teo ny tanan’i Jehovah Tompo. Ezekiela 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Ny taona manaraka, izay taona fahafito, dia nitady an’i Ezekiela ny Loholona mba hanontany ny Tompo.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Ary tamin’ny taona fahafito, tamin’ny volana fahadimy, tamin’ny andro fahafolon’ny volana, dia nisy loholon’ny Isiraely sasany tonga hanontany an’i Jehovah, ka nipetraka teo anatrehako. Ezekiela 20:1.
Then in the ninth year, the year and a half year siege began.
Ary tamin’ny taona fahasivy no nanombohan’ny fahirano naharitra herintaona sy tapany.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Ary indray, tamin’ny taona fahasivy, tamin’ny volana fahafolo, tamin’ny andro fahafolon’ny volana, dia tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, soraty ho anao ny anaran’ity andro ity, dia ity andro ity indrindra; tamin’ity andro ity indrindra no niantombenan’ny mpanjakan’i Babylona namely an’i Jerosalema. Ezekiela 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Ang bawat isa sa mga petsang ito ay kumakatawan sa tiyak na mga waymark ng mga huling araw, sapagkat sinasabi ni Pablo na ang sinaunang Israel ay isang halimbawa para sa mga nabubuhay sa katapusan ng sanlibutan.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Ary ireo zavatra rehetra ireo dia tonga taminy ho fanoharana; ary voasoratra ireo ho fampitandremana antsika, izay iharan’ny faran’izao tontolo izao. Koa izay manao azy ho efa mijoro, aoka izy hitandrina, fandrao ho lavo. 1 Korintiana 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Ny daty enina rehetra izay mikasika an’i Jerosalema dia miseho eo anelanelan’ny daty voalohany ao amin’ny toko voalohany andininy voalohany sy ny daty farany hita ao amin’ny toko faha-efapolo andininy voalohany. Ireo daty roa ireo dia manamarika ny taona fahadimy ao amin’ny toko voalohany, izay 592 BC, sy ny taona fahadimy amby roapolo ao amin’ny toko faha-efapolo, izay 573 BC. Eo amin’ny ambaratongan’ny andalana eo ambonin’ny andalana, Ezekiela dia manana andalana ho an’i Egypta, izay ahitana ny fanononana an’i Tyro, ary andalana ho an’i Jerosalema. Ny andalan’i Egypta dia manana mari-dalana mivantana fito, (rehefa ampidirina i Tyro) ary Jerosalema kosa manana enina. Miaraka amin’ireo andalana roa ireo dia ao koa ny andalan’i Josia sy ny tsingerin’ny Jobily fahafito ambin’ny folo. Kanefa ilay andalana aseho tsy misy daty mivantana dia hita ao amin’ny toko fahefatra, ary ny andalan’ny toko fahefatra dia manana maromaro amin’ireo kodia izay hitan’i Ezekiela rehefa nibanjina tao amin’ny Efitra Masina Indrindra izy. Ary izy koa dia feno fahamarinana ara-tandindona maro.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Ny isa efajato sy telopolo dia maneho ny fanekena mandrakizay, ary ao amin’ny toko fahefatra Ezekiela dia ampiasain’ny Tompo ho fanoharana velona, dia fanoharana izay ahitana ny isa efajato sy telopolo.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Ary ianao koa, ry zanak’olona, makà biriky iray ho anao, ka apetraho eo anoloanao izany, ary soraty eo aminy ny tanàna, dia Jerosalema; ary manaova fahirano aminy, ka manorena manda fiarovana hamelezana azy, ary manaova tovon-tany hamelezana azy; manangana toby koa hiady aminy, ary amboary manodidina azy ny famaky-varavarana. Ary maka vilany vy ho anao koa, ka ataovy ho manda vy eo anelanelanao sy ny tanàna izany; ary atodiho aminy ny tavanao, ka ho fahirano izy, ary ianao no hanao fahirano azy. Izany no ho famantarana ho an’ny taranak’Isiraely. Mandria koa amin’ny ilanao havia, ka apetraho eo aminy ny heloky ny taranak’Isiraely; araka ny isan’ny andro handrianao eo aminy no hitondranao ny helony. Fa efa napetrako aminao ny taona nisian’ny helony, araka ny isan’ny andro, dia telon-jato sy sivifolo andro; dia toy izany no hitondranao ny heloky ny taranak’Isiraely. Ary rehefa vitanao ireo, dia mandria indray amin’ny ilanao havanana, ka hitondra ny heloky ny taranak’i Joda efapolo andro ianao; andro iray no nomeko ho solon’ny taona iray. Koa atodiho mankany amin’ny fahiranon’i Jerosalema ny tavanao, ary aoka hiseho ny sandrinao, ka maminania hamelezana azy. Ary, indro, hapetako fatorana ianao, ka tsy hifindra avy amin’ny ilany iray ho amin’ny ilany iray mandra-pahatapitry ny andro fahirano ataonao. Ezekiela 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Ny fahirano an’i Jerosalema, araka ny asehon’i Ezekiela, dia “famantarana”, tahaka ny fahirano namely an’i Jerosalema nentin’i Cestius tamin’ny taona 66. Raha naneho hevitra momba ny fanondroan’i Jesosy ny fandravana an’i Jerosalema i Sister White, dia mampahafantatra antsika fa ao amin’ny andro farany no misy ny fahatanterahana “mivantana” ny fandravana an’i Jerosalema. Ny famantarana ny fandravana eo amin’ireo vavolombelona roa asehon’i Nebokadnezara sy Cestius dia manondro fa ny famantarana ny fahirano no famantarana ny lalàna Alahady manakaiky.
A Day for a Year
Andro iray ho solon’ny taona iray
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Ao anatin’ilay andalan-teny dinihintsika dia hitantsika koa ny fanondroana ara-Baiboly omega momba ny fitsipika lehibe indrindra mifehy ny fandikana ara-paminaniana nataon’i William Miller tao amin’ilay hetsika fanorenana niorenan’ny hafatry ny anjely voalohany sy faharoa. Ny alfa amin’ilay foto-kevitry ny andro ho taona iray dia tandindona omega koa; satria ny alfa amin’ilay foto-kevitry ny andro ho taona iray dia naseho tao amin’ny bokin’ny Nomery ho toy ny fizahan-toetra fahafolo sady farany, izay tsy vitan’ny Isiraely, ka noho izany dia nitondra fahafatesana ho amin’ny tenany tany an-efitra nandritra ireo efa-polo taona nivezivezeny tany an-efitra.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Ary ny zanakareo hivezivezy any an-efitra efa-polo taona ka hitondra ny fijangajanganareo, mandra-pahalany ringana ny fatinareo any an-efitra. Araka ny isan’ny andro izay nizahanareo ny tany, dia efa-polo andro, ka isan’andro ho herintaona, no hitondranareo ny helokareo, dia efa-polo taona, ary ho fantatrareo ny fahatapahan’ny teniko aminareo. Izaho Jehovah no nilaza izany; hataoko tokoa amin’ity fiangonana ratsy rehetra ity, izay niangona hanohitra Ahy; any amin’ity efitra ity no hahalany ritra azy, ary any no hahafatesany. Nomery 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Ny hevitra ara-paminaniana milaza fa ny foto-kevitry ny andro iray ho taona iray dia asongadina ao amin’ilay fikomiana farany amin’ny fizotry ny fizahan-toetra folo dingana izay manomboka amin’ny fiampitana ny Ranomasina Mena, ary fa io foto-kevitra io ihany koa dia ambara indray rehefa hovàna fahirano sy horavana i Jerosalema, dia tsy maintsy takarina sy ampiharina ao anatin’ilay andalan-teny dinihintsika; ary toy izany koa ny lanjan’ny maha-ny “fahirano” ho “famantarana.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Ny tsipika ara-tantara izay atambatra rehefa ampiasaina ho famantarana ny “fahirano” an’i Jerosalema dia tsy maintsy ekena, fa tonga “vatan-kodiarana” izy izany, raha azo lazaina, ary ara-panoharana, ny famantaran’ny fahirano dia manana “rayons” maro miraikitra aminy. Ny famantaran’ny fahirano angamba no andalan-teny manan-danja indrindra ao amin’i Ezekiela, ary io famantarana io no mamela ny Liona avy amin’ny firenen’i Joda hamoaka fahatanterahana avy amin’izay niseho tamin’ny voalohany tamin’i Ezekiela ho fisafotofotoana. Ny “famantarana” ny fahirano, ny foto-kevitry ny taona ho andro iray, ary ireo tsipika ara-paminaniana atambatry ny fahirano, dia tsy maintsy dinihina ao anatin’ny tontolon-kevitra izay isehoan’ny efajato sy telopolo ho fanekena mandrakizay.
The Covenant
Ny Fanekena
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Dia hoy Izy tamin’i Abrama hoe: Fantaro marina tokoa fa ho vahiny any amin’ny tany izay tsy azy ny taranakao, ary hanompo azy ireo; ary hampahory azy efajato taona izy ireo. Genesisy 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Niditra tamin’i Abrahama tamin’ny alalan’ny dingana telo ny Tompo, ary ny voalohany tamin’ireo dingana telo ireo dia nahitana ny faminaniana fa ho babo tany Egypta nandritra ny efa-jato taona ny taranak’i Abrahama. Tamin’ny dingana faharoa dia nomena an’i Abrahama ny fombafomba famorana, ary ny dingana fahatelo dia ny fanatitra an’i Isaka teo an-tendrombohitra Moria. Ny efa-jato taona dia voatondro tao amin’ny alfa amin’ireo dingana telo noraisin’ny Tompo tamin’ny fananganana sy ny fidirany amin’ny fanekena tamin’ny vahoaka voafidy. Izany vahoakan’ny fanekena voafidy izany dia nisara-panambadiana tamin’Andriamanitra tamin’ny fitoraham-bato an’i Stefana tamin’ny taona 34, ary taorian’izany Paoly, ilay apostoly voafidy ho an’ny Jentilisa, dia nanondro izany efa-jato taona izany ho—efa-jato sy telopolo taona.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Ary izao no lazaiko: fa ilay fanekena, izay nohamafisin’Andriamanitra rahateo tao amin’i Kristy, dia tsy azon’ny lalàna, izay tonga efa-polo amby telon-jato taona tatỳ aoriana, foanana, mba hahatonga ny teny fikasana ho tsy manan-kery. Genesisy 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Ny isa izay maneho ny fanekena dia efajato sy telopolo; nefa ireo vavolombelona roa dia i Abrama sy Saoly, izay samy novana anarana ho Abrahama sy Paoly avy, ka manondro vanim-potoana roa miavaka izay mandrafitra ny isa manontolo efajato sy telopolo. Rehefa ovain’Andriamanitra ny anaran’ny fanahy iray, dia famantarana izany fa misy fifandraisana amin’ny fanekena eo amin’izany fanahy izany sy Andriamanitra. Koa ny efajato sy telopolo taona dia fitambarana ateraky ny fampitambarana isa roa miavaka, tahaka ny efajaton’i Abrahama sy ny fanampin’i Paoly telopolo. Ezekiela nandry tamin’ny ilany havia nandritra ny telonjato sy sivifolo andro, ary avy eo tamin’ny ilany havanana nandritra ny efapolo andro; ka manondro isa roa izay ny fitambarany dia efajato sy telopolo.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Genesisy, ilay faneken’ny fahafatesana izay natsangana avy hatrany taorian’ny safodrano tamin’ny alalan’ny fikomian’i Nimroda dia mampiharihary ny fanavahana misy eo amin’ny fanekena roa. Ireo singa mandrafitra ny tilikambon’i Babela dia manambara vahoakan’ny fanekena satanika hoe: vonjeo ny tenanao, izay tokony hotsaraina sy haely patrana. Ao amin’io toko io ihany, ny tetiaran’ny Hebreo dia ampidirina amin’ny fahaterahan’i Ebera, ka manamarika ny fiandohan’ny vahoaka voafidy hisolo tena ny faneken’ny fiainana, mifanohitra amin’ny faneken’ny fahafatesan’i Nimroda.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Ary Ebera dia niaina efatra amby telopolo taona ka niteraka an’i Pelega; ary Ebera, rehefa niteraka an’i Pelega, dia mbola niaina efa-jato sy telopolo taona ka niteraka zazalahy sy zazavavy. Ary Pelega dia niaina telopolo taona ka niteraka an’i Reo. Genesisy 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Ao amin’ny toko fahafolon’ny Genesisy no voaresaka voalohany i Ebera sy Pelega.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Ary tamin’i Ebera dia nisy zanaka lahy roa teraka; ny anaran’ny iray dia Pelega; fa tamin’ny androny no nizarana ny tany; ary ny anaran’ny rahalahiny dia Joktana. Genesisy 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Pelega dia midika fisarahana na fivakisana, ary tamin’ny andron’i Pelega ny fisarahan’ny saranga roa amin’ny vahoakan’ny fanekena dia marihin’ny tantaran’ny tilikambon’i Babela sy ny fikomian’i Nimroda. Ebera dia niaina efatra amby enimpolo sy efa-jato taona, nefa rehefa teraka i Pelega (fisarahana) dia mbola niaina telopolo sy efa-jato taona izy. Ny zava-misy rehetra dia samy manana ny lanjany, ary efatra amby telopolo sy efa-jato no isa atolotr’i Paoly ho an’ny faminanian’ny fanekena tamin’i Abrahama. Na dia ampifandraisina amin’ny fiainan’i Ebera taorian’ny nahaterahan’i Pelega aza ny isa efatra amby telopolo sy efa-jato, ny efatra amby telopolo taona voalohany amin’ny fiainany dia aseho hoe “efatra amby telopolo taona,” izay mazava ho azy fa efatra amby telopolo taona, kanefa amin’ny filazana tsotra ireo efatra amby telopolo taona ireo dia vakina hoe “efatra” sy “telopolo” (430). Avy eo dia tonga ny efatra amby telopolo sy efa-jato, ary avy eo ny filazana voalohany ny amin’ny fiainan’i Pelega dia hoe “telopolo.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Ebera no fototry ny anarana hoe Hebreo, ary io no filazana voalohany ny amin’ny Hebreo, izay ho tonga vahoaka voafidin’ny fanekena. Ny hoe Ebera dia midika hoe miampita, ka izany no mampaneho mialoha ny vahoakan’ny fanekena izay miampita avy amin’ny tany ho any amin’ny tany vaovao, tahaka ny nataon’ny zanak’i Abrahama rehefa niampita ny Ranomasina Mena ho any amin’ny Tany Nampanantenaina. Ny fivahinianana efapolo taona tany an-efitra dia nanemotra izany fiampitana izany, nefa tamin’ny faran’ireo efapolo taona dia niampita an’i Jordana ho any amin’ny Tany Nampanantenaina izy ireo, ka izany no maneho mialoha ny fiampitana farany ataon’ny olon’Andriamanitra. Pelega dia maneho ny tantara tamin’ny fotoana izay niseho voalohany ny fizarazarana ny olombelona ho vahoakan’ny fanekena roa teo amin’ny tilikambon’i Nimroda. Ny tandindon’ny faneken’i Nimroda momba ny fahafatesana dia fisafotofotoana, ary ny tandindon’ny fanekena hebreo momba ny fiainana dia ny efajato sy telopolo taona niainan’i Ebera talohan’ny fisarahana izay asehon’i Pelega. Ny anarana hoe Pelega koa dia manamarika fahamarinana ara-panoharana momba ny isa, satria ny efajato sy telopolo taonan’i Ebera dia mizara ho isa roa, ary Pelega dia maneho fanavahana ny efajato amin’ny isa telopolo.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Ny efajato sy telopolo dia misy ampahany roa. Ny efajato taona amin’ny faneken’i Abrahama miaraka amin’ireo telopolo taona fanampiny izay nasongadin’i Paoly. Ny fitomboan’ny fahalalana izay miteraka ny fifohazana farany ho an’ny olon’Andriamanitra dia aseho ao amin’ny Daniela toko faha-roambinifolo, izay amaritana mazava tsara ilay tandindona misy ampahany roa momba ny fanekena mandrakizay, ary aseho izany ao amin’ny andininy 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Dia nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny fotoan’ny farany. Maro no hodiovina sy hofotsiana ary hosedraina; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy hahatakatra amin’ny ratsy fanahy; fa ny hendry no hahatakatra. Ary hatramin’ny fotoana hanesorana ny fanatitra isan’andro sy hananganana ny fahavetavetana mahatonga fandravana dia hisy arivo amby roan-jato sy sivifolo andro. Daniela 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Ny fanokafana farany ny tombo-kase, izay miteraka fizotry ny fitsapana misy dingana telo araka ny aseho ao amin’ny andininy faha‑folo hoe “nodiovina sy nofotsiana ary nozahana toetra,” dia mifandray amin’ny roa arivo amby roanjato sy sivifolo taona. Ny fahatakaran’ny pionie momba io andininy io dia ny hoe ny fanesorana ny fanoheran’ny fanompoan-tsampy tamin’ny taona 508 no nanomboka fizotra naharitra telopolo taona, izay nitarika ho amin’ny fananganana ny fahefan’ny papa ho fanjakana fahadimy ao amin’ny faminanian’ny Baiboly tamin’ny taona 538; ary avy eo dia nanjaka izy io ho fanjakana fahadimy ao amin’ny faminanian’ny Baiboly mandra-pifaranan’ny arivo amby eninjato sy roapolo taona tamin’ny 1798. Ny telopolo taona nanomboka tamin’ny 508 ka hatramin’ny 538 dia asehon’i Paoly koa ho “fihemorana aloha” ao amin’ny 2 Thessalonians.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Ao amin’ny 2 Tesaloniana, ny lohahevitra dia ny fifandraisana misy eo amin’i Roma jentilisa sy i Roma papaly, dia ny fanjakana fahefatra sy fahadimy ao amin’ny faminaniana avy. Ao amin’ity toko ao amin’ny Tesaloniana ity no nahitan’i William Miller fa ny “isan’andro” ao amin’ny bokin’i Daniela dia maneho an’i Roma jentilisa, ary mbola hitany koa fa ny “isan’andro” ao amin’i Daniela dia aseho mandrakariva miaraka amin’ny fahavetavetana na ny fahadisoana mitondra fandravana. Ny fahavetavetana sy ny fahadisoana mitondra fandravana ao amin’ny bokin’i Daniela dia maneho izay ambaran’i Jaona ao amin’ny bokin’ny Apokalypsy ho sarin’ny bibidia sy mariky ny bibidia avy.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
Nanoren’i William Miller tamin’ny ankamaroan’ny fampiharana ara-paminaniany, raha tsy ny rehetra mihitsy aza, ny famantarany hery roa mpandrava, izay aseho ho ny “isan’andro” (Roma mpanompo sampy), sy ilay hery faharoa mpandravarava, izay ambara amin’ny fomba roa, dia ny fandikan-dalàna mampaharingana (ny fampiraisana ny fiangonana sy ny fanjakana), ao amin’ny Apokalypsy—ho toy ny sarin’ny bibidia (ny rafitra ara-paminaniana papaly), ary ny fahavetavetana mampaharingana (ny fanompoam-pivavahana amin’ny masoandro), ao amin’ny Apokalypsy—ho toy ny mariky ny bibidia. Ny fahatakarana noraisin’i Miller avy amin’ny fanazavan’i Paoly ao amin’ny 2 Tesaloniana no fahatakarana fototra lehibe indrindra ho an’i Miller, izay tandindon’ny fanorenan’ny Advantisma. Ambara amin’i Paoly fa izay tsy tia ny fahamarinana aseho ao amin’ny toko faharoa amin’ny 2 Tesaloniana no ireo izay mandray fahadisoan-kevitra mahery.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Ao amin’ny andininy telo ao amin’i Daniela (Daniela 12:9–11), ny fahatakarana ara-tandindona amin’ny andro farany dia tsy mahazo ahitana ny fampiharana ny fotoana, satria hatramin’ny 22 Oktobra 1844 dia tsy manan-kery intsony ny fampiharana ny fotoana ara-paminaniana. Ireo andininy 9/11 dia maneho fe-potoana roa miavaka, dia telo-polo taona sy arivo amby enin-jato sy enim-polo taona. Ny isa efapolo sy ny isa arivo amby enin-jato sy enim-polo dia samy tandindon’ny efitra ara-paminaniana, ary azo ifanakalozana ara-paminaniana. Noho izany, ny arivo amby enin-jato sy enim-polo dia azo raisina ho efapolo, ary ny efapolo dia fahafolon’ny efajato. Ireo andininy 9/11 dia manondro ny isan’ny fanekena mandrakizay, araka ny anehoana azy amin’ny efajato (Abrahama) mifandray amin’ny telo-polo (Paoly). Ny “efitra” asehon’ny “arivo amby enin-jato sy enim-polo” dia mifanaraka amin’ny “efitra” “efapolo”, ary ny efatra dia fahafolon’ny efajato. Ny telo-polo dia telo-polo. Ny efajato sy telo-polo dia vokarin’ny fanampiana ny isa efajato amin’ny isa telo-polo, izay ao amin’ny toko fahefatra amin’i Ezekiela dia aseho ho telon-jato sy sivifolo ampiana ny isa efapolo.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Ny andininy 9/11 ao amin’ny toko faharoa ambin’ny folo dia maneho ny afovoan’ireo vanim-potoana ara-paminaniana telo ao amin’ilay toko, ary tandindon’ny fanekena mandrakizay izay voavaha ny tombo-kaseny amin’ny andro farany izy ireo. Ny fanesorana ny tombo-kasen’ny hevitry ny efajato sy telopolo amin’ny andro farany dia tanterahina ao amin’ny toko fahefatra ao amin’i Ezekiela.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Ny Liona avy amin’ny firenen’i Joda dia manokatra izao ny hafatra fampitandremana farany ho an’ireo izay efa niditra tamin’ny finoana tao amin’ny Toerana Masina Indrindra miaraka amin’i Ezekiela, Jaona, Daniela ary Isaia. Izany fahamarinana izany dia aseho misokatra miaraka amin’ny fanandratana ireo izay tsy aseho fotsiny ho toy ny voaroaka amin’ny Isiraely, fa koa ho toy ny faneva an’ny iray hetsy sy efatra arivo amby efatra alina. Izany fahamarinana izany dia apetraka ao anatin’ny tontolon’ny fanekena izay asehon’ny efajato taona an’i Abrahama miaraka amin’ny fanekena izay asehon’ny telopolo taona an’i Paoly. Izany fahamarinana izany dia aseho ao amin’ny andininy 9/11 ao amin’ny Daniela 12, izay maneho ny afovoan’ny vanim-potoana an’ohatra telo, izay nohazavain’ny Millerita araka ny tokony ho izy. Ilay fahamarinana afovoany 9/11 izay voahosotra ao amin’ny Daniela 12 dia aseho amin’ny alalan’ny telonjato sy sivifolo andro ary efapolo andro an’i Ezekiela. Ireo andro ireo dia sokafana amin’i Ezekiela tamin’ny taona faha-telopolo amin’ny tsingerin’ny Jobily fahafito ambin’ny folo, ary i Ezekiela, amin’ny maha-mpisorona azy, dia maneho ny fisoronana an’ilay iray hetsy sy efatra arivo amby efatra alina izay eo amin’ny fitsapana afovoany, amin’ireo fitsapana telo.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
I Ezekiela dia voamarika ao anatin’ny fitsapana momba ny tempoly tamin’ny “andro fahadimy” amin’ny “volana fahefatra”, izay tao amin’ny tantara Millerita no nanamarika indrindra ny afovoany indrindra (“teo anelanelany”) amin’ireo volana fahafito izay nanomboka tamin’ilay fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844, ary nifarana tamin’ny 22 Oktobra tamin’io taona io ihany.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Tamin’ny fahavaratry ny taona 1844, teo anelanelan’ny fotoana izay niheverana voalohany fa hifarana ny 2300 andro sy ny fararano tamin’io taona io ihany, izay nahitana tatỳ aoriana fa naharitra hatreo izy ireo, dia nambara tamin’ny teny mihitsy ao amin’ny Soratra Masina ny hafatra hoe: ‘Indro, avy ny Mpampakatra!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Ny 21 Jolay 1844 dia teo afovoan’ireo fito volana masina, ary tamin’izany daty izany i Samuel Snow dia tao amin’ny Boston Tabernacle nanolotra ny hafany momba ny Antso amin’ny Mamatonalina. Tao, sambany tamin’ny famelabelarana ampahibemaso no “nanambarany tamin’ireo teny tena ao amin’ny Soratra Masina hoe: ‘Indro, avy ny Mpampakatra!’” Ankehitriny isika dia mitsangana ara-panoharana miaraka amin’i Ezekiela ao amin’ny Boston Tabernacle, fotoana fohy alohan’ny hanandratana ireo iraky ny antso amin’ny mamatonalina ka handeha tahaka ny onjan-dranomasina misondrotra. Ny fizotry ny faminaniana momba ny fanandratana ny faneva dia aseho ao amin’ny tsipika ara-paminaniana momba ny Silamo ao amin’ny Apokalypsy toko fahasivy. Ezekiela toko fahefatra no manome ny vavolombelona faharoa sy ny famaranana an’ilay faminaniana momba ny telo-jato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro, ary izany no ataony ao amin’ny toko fahefatra.
We will continue these things in the next article.
Hanohy ireo zavatra ireo isika ao amin’ny lahatsoratra manaraka.