There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Misy andalana sy fahamarinana ara-paminaniana maro mahatalanjona sy manan-danja ao amin’ny bokin’i Ezekiela. Amin’ireo sary ara-Baiboly momba ny mpaminany ao anatin’ny tempoly, Ezekiela no, ambonin’ny hafa rehetra, manondro ny kodia ao anatin’ny kodia. Ireo kodia ireo, araka an’i Rahavavy White, dia maneho ny fifamatorana sarotra misy eo amin’ny asan’olombelona, ka mampiseho ny filaharan’ny toe-javatra amin’ny andron’ny ranonorana fara. Ireo toe-javatra ireo dia asehon’ny mpaminany rehefa tonga ampahany amin’ny faminaniana izy ao anatin’ny fanoharana aseho amin’ny fihetsika, tahaka ny amin’ny nandriany tamin’ny ilany havia ary avy eo tamin’ny ilany havanana tao amin’ny sary asehon’ny toko fahefatra momba ny fahirano an’i Jerosalema. Misy ihany koa daty manokana telo ambin’ny folo izay mamolavola ny tantaran’i Ezekiela, ary amin’izany dia manome ireo mariky ny lalana amin’ny vanim-potoanan’ny ranonorana fara, rehefa voaisy tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Misy fahamarinana ampitaina tsy amin’ny alalan’ny daty ihany, fa amin’ny alalan’ny isa koa, toy ny fito ambin’ny folo, sivy ambin’ny folo, dimy amby roapolo, fito-polo, efapolo, telonjato sy sivifolo ary mazava ho azy, telopolo. Isa iray hafa izay angamba no isa manan-danja indrindra ao amin’ny bokin’i Ezekiela dia ny isa dimampolo amby zato. Kanefa ny isa dimampolo amby zato dia tsy hita ao amin’ny bokin’i Ezekiela. Na izany aza, andalana an-dalana—ao izy.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Ny isa dimampolo amby zato dia voarakitra ara-paminaniana ao anatin’ilay tsipiky ny fahirano, ary ilay fahirano dia tsipika ara-paminaniana miavaka; na raha sitrakao, ny fahirano dia kodia. Ny tsipika ara-paminaniana eo amin’ny tantara dia tsy maintsy manana alfa sy omega mandrakariva, ary amin’izany dia tsy maintsy aseho eo am-piandohana sy eo amin’ny faran’ilay tsipika ny toetran’ny alfa sy ny omega, raha tsy izany dia tsy tsipika izy. Ny zava-nitranga alfa tamin’ny fahirano dia ny fahafatesan’ny vadin’i Ezekiela, ary ny faran’ny fahirano dia ny fahafatesan’ny ampakarin’i Kristy, araka ny asehon’ny fandravana an’i Jerosalema.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Ary izaho Jaona nahita ny tanàna masina, dia Jerosalema vaovao, nidina avy tany an-danitra avy amin’Andriamanitra, voavoatra tahaka ny ampakarina mihaingo ho an’ny vadiny. Ary nahare feo mahery avy tany an-danitra aho nanao hoe: Indro, ny tabernakelin’Andriamanitra dia eo amin’ny olona, ary Izy hitoetra aminy, ary izy ireo ho olony, ary Andriamanitra mihitsy no hiaraka aminy sady ho Andriamaniny. Ary hofafan’Andriamanitra ny ranomaso rehetra amin’ny masony; ary tsy hisy fahafatesana intsony, na alahelo, na fitomaniana, na fanaintainana intsony; fa efa lasa ny zavatra taloha. Ary hoy Ilay mipetraka eo ambonin’ny seza fiandrianana: Indro, havaoziko ny zavatra rehetra. Ary hoy Izy tamiko: Soraty; fa marina sy mahatoky ireo teny ireo. Ary hoy koa Izy tamiko: Vita. Izaho no Alfa sy Omega, ny voalohany sy ny farany. Izay mangetaheta dia homeko maimaim-poana avy amin’ny loharanon’ny ranon’aina. Izay mandresy no handova ny zavatra rehetra; ary Izaho ho Andriamaniny, ary izy ho zanako. Fa ny matahotra, sy ny tsy mino, sy ny vetaveta, sy ny mpamono olona, sy ny mpijangajanga, sy ny mpanao ody ratsy, sy ny mpanompo sampy, ary ny mpandainga rehetra, dia hanana ny anjarany ao amin’ny farihy mirehitra afo sy solifara; izany no fahafatesana faharoa. Ary nankaty amiko ny anankiray tamin’ny anjely fito izay nanana ny lovia fito feno ny loza fito farany, dia niresaka tamiko ka nanao hoe: Avia atỳ, hasehoko anao ny ampakarina, vadin’ny Zanak’ondry. Apokalypsy 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
Maty teo am-piandohan’ny fahirano ny vadin’i Ezekiela, ary ao izy no amaritana azy ho “fanirian’ny” mason’i Ezekiela, ary amin’ny fandravana an’i Jerosalema aseho ao amin’io toko io ihany, i Jerosalema dia amaritana ho “fanirian’ny” mason’ny Isiraely.
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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Ary tamin’ny taona fahasivy, tamin’ny volana fahafolo, tamin’ny andro fahafolon’ny volana, dia tonga tamiko ny tenin’i Jehovah nanao hoe: … Ary tonga tamiko koa ny tenin’i Jehovah nanao hoe: Ry zanak’olona, indro, esoriko aminao tampoka izay irin’ny masonao; nefa aza misaona na mitomany ianao, ary aoka tsy hilatsaka ny ranomasonao. Misentoa mangina, aza manao fisaonana noho ny maty; fehezo eo an-dohanao ny fehin-dohanao, ary ataovy eo amin’ny tongotrao ny kapanao, ary aza manarona ny molotrao, ary aza mihinana ny mofon’ny olona. Dia niteny tamin’ny olona aho nony maraina; ary nony hariva dia maty ny vadiko; ary ny ampitso maraina dia nataoko araka izay nandidiana ahy. Ary hoy ny olona tamiko: Tsy holazainao aminay va izay hevitr’ireo zavatra ireo ho anay, satria manao izany ianao?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Dia novaliako hoe: Tonga tamiko ny tenin’i Jehovah nanao hoe: Mitenena amin’ny taranak’Isiraely hoe: Izao no lazain’i Jehovah Tompo: Indro, holevileviko ny fitoerako masina, dia ilay reharehan’ny herinareo sy irin’ny masonareo ary iantran’ny fanahinareo; ary ny zanakareo lahy sy ny zanakareo vavy, izay nafoinareo, dia ho lavon-tsabatra. Ary hataonareo tahaka izay nataoko: tsy hosaronanareo ny molotrareo, ary tsy hihinana ny mofon’ny olona ianareo. Ary ny fehin-dohanareo ho eo an-dohanareo, ary ny kapanareo ho eo amin’ny tongotrareo; tsy hitomany na hitaraina ianareo, fa hihamaina noho ny helokareo, ary hifampitomany ianareo.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Koa Ezekiela dia famantarana ho anareo; araka izay rehetra nataony no hataonareo; ary raha tonga izany, dia ho fantatrareo fa Izaho no Jehovah Tompo. Ary ianao kosa, ry zanak’olona, moa tsy amin’ny andro hanesorako aminy ny heriny, dia ny hafalian’ny voninahiny, ny fanirian’ny masony, ary izay ipetrahan’ny sainy, dia ny zanany lahy sy ny zanany vavy, no hahatongavan’izay afa-mandositra amin’izany andro izany any aminao mba hampandre anao izany ho ren’ny sofinao? Amin’izany andro izany dia hisokatra ny vavanao amin’izay afa-mandositra, ary hiteny ianao ka tsy ho moana intsony; ary ho famantarana ho azy ireo ianao; dia ho fantany fa Izaho no Jehovah. Ezekiela 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Ny alfa-n’ny fahirano dia ny fahafatesan’ilay irin’i Ezekiela, ary ny ômega dia ny fahafatesan’ilay irin’ny Isiraely.
Hearing, but Not Hearing
Mihaino, nefa tsy mandre
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Misy in-dimy no anehoana ireo loholona na ny vahoaka, amin’ny endriny iray, ho toy ny mihaino an’i Ezekiela. Ao amin’ny Ezekiela 8:1, ny loholon’i Joda dia mipetraka eo anatrehany. Ao amin’ny Ezekiela 14:1, ny loholona dia tonga ka mipetraka eo anatrehany. Ao amin’ny Ezekiela 20:1, ny loholon’ny Isiraely dia tonga hanontany amin’i Jehovah. Ao amin’ny Ezekiela 37:18, Andriamanitra dia milaza amin’i Ezekiela hoe: “Raha hiteny aminao ny zanaky ny firenenao ka hanao hoe: Tsy hambaranao aminay va izay hevitr’ireo zavatra ireo aminao?” Ao amin’ny toko fahefatra amby roapolo, ny vahoaka dia manontany mivantana hoe: “Tsy holazainao aminay va izay hevitr’izany zavatra izany ho anay, dia ny anaovanao izany?” Amin’ireo tranga dimy ireo, ny loholona na ny vahoaka dia ao anatin’ny toe-panahy laodikeana.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Dia hoy Izy hoe: Mandehana, ka lazao amin’ity firenena ity hoe: Mandrenesa tokoa, nefa aza mahafantatra; ary mijere tokoa, nefa aza mahatsinjo. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ary tampeno ny masony; fandrao mahita amin’ny masony izy, ka mandre amin’ny sofiny, ary mahafantatra amin’ny fony, ka miverina, dia ho sitrana. Isaia 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Ireo fanehoana dimy ny amin’ny olona izay mandre nefa tsy mihaino, ary ireo fanehoana dimy ny amin’ny olona izay mahita nefa tsy mahita dia mifanaraka amin’ireo dingana dimy ananan’izay mandà tsy hahita sy hihaino ao amin’ny fanambaran’i Isaia.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Fa ny tenin’i Jehovah taminy dia didy mifanindry didy, didy mifanindry didy; andalana mifanindry andalana, andalana mifanindry andalana; kely etỳ, kely erỳ; mba handehanany ka hihemorany, dia ho torotoro sy ho voafandrika ary ho azo. Isaia 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Ary maro amin’izy ireo no ho tafintohina sy ho lavo ary ho torotoro, ka ho voafandrika sy ho voasambotra. Isaia 8:15.
Signs
Famantarana
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
Ao amin’ny toko faha-efatra amby roapolon’i Ezekiela, ny vanim-potoana izay manomboka amin’ny fahirano sy ny fahafatesan’ny vadin’i Ezekiela—ilay fanirian’ny masony—dia mifarana amin’ny fahafatesan’i Jerosalema—ilay fanirian’ny mason’ny Isiraely. Ny fahirano naharitra herintaona sy tapany dia mitondra ny mariky ny Alfa sy Omega, ary manomboka sy mifarana amin’ny famantarana io vanim-potoana io. Tahaka ny ao amin’i Ezekiela faha-efatra amby roapolo, i Jesosy dia manondro ny famantaran’ny fahirano ao amin’i Matio faha-efatra amby roapolo.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
“Ny tenin’i Kristy dia efa nolazaina teo anatrehan’ny olona maro; fa rehefa nitokana Izy, dia nanatona Azy Petera sy Jaona sy Jakoba ary Andrea, raha nipetraka teo an-tendrombohitra Oliva Izy. ‘Lazao aminay,’ hoy izy ireo, ‘rahoviana no hiseho izany zavatra izany? ary inona no ho famantarana ny fihavianao sy ny faran’izao tontolo izao?’ Tsy namaly ny mpianany tamin’ny nandraisany misaraka ny amin’ny fandravana an’i Jerosalema sy ny andro lehibe amin’ny fihaviany Jesosy. Nampifangaroiny ny famaritana ireo toe-javatra roa ireo. Raha nasehony tamin’ny mpianany ny zava-mitranga ho avy araka ny nahitany azy, dia tsy ho zakany ny nijery izany. Noho ny famindram-pony taminy dia nampiray Azy ny famaritana ireo krizy lehibe roa ireo, ka navelany ny mpianatra handinika ny heviny ho an’ny tenany. Rehefa niresaka ny amin’ny fandravana an’i Jerosalema Izy, dia nihoatra lavitra noho izany toe-javatra izany ny teniny faminaniana ka tonga hatramin’ilay fandoroana lehibe amin’ny andro izay hitsanganan’i Jehovah hiala amin’ny fitoerany mba hamaly ny izao tontolo izao noho ny helony, amin’ny andro hampisehoan’ny tany ny rà nalatsany, ka tsy hanafina intsony izay novonoiny. Ity lahateny manontolo ity dia nomena, tsy ho an’ny mpianatra ihany, fa ho an’izay hiaina amin’ireo seho farany amin’ny tantaran’ity tany ity.”
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Nihodina tany amin’ny mpianatra i Kristy ka nanao hoe: “Mitandrema, fandrao hisy hamitaka anareo. Fa maro no ho avy amin’ny anarako ka hanao hoe: Izaho no Kristy; ary hamitaka ny maro izy.” Maro ireo mesia sandoka hiseho, hilaza fa manao fahagagana, ary hanambara fa efa tonga ny fotoana hamonjena ny firenena jiosy. Hitarika ny maro ho amin’ny fahadisoan-kevitra ireo. Tanteraka ny tenin’i Kristy. Teo anelanelan’ny nahafatesany sy ny fahirano an’i Jerosalema dia maro ireo mesia sandoka niseho. Nefa io fampitandremana io dia nomena koa ho an’izay miaina amin’izao andro iainan’izao tontolo izao izao. Ireo fitaka izay nampiasaina talohan’ny nandravana an’i Jerosalema dia nampiasaina nandritra ny taona maro nifandimby, ary mbola hampiasaina indray.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Ary handre anareo ny amin’ny ady sy ny siosion-dresaky ny ady; tandremo mba tsy ho taitra hianareo; fa tsy maintsy ho tonga izany rehetra izany, nefa tsy mbola tonga ny farany.’ Talohan’ny nandravana an’i Jerosalema dia nifandrombahana ny fahefana fara tampony ny olona. Nisy emperora novonoina. Ireo izay noheverina fa hijoro manakaiky indrindra ny seza fiandrianana dia novonoina. Nisy ady sy siosion-dresaky ny ady. ‘Tsy maintsy ho tonga izany rehetra izany,’ hoy Kristy, ‘nefa tsy mbola tonga ny farany [ny amin’ny firenena jiosy amin’ny maha-firenena azy]. Fa hisy firenena hitsangana hanohitra firenena, ary fanjakana hanohitra fanjakana; ary hisy mosary sy areti-mandringana ary horohoron-tany any amin’ny tany samy hafa. Izany rehetra izany no fiandohan’ny fahoriana.’ Hoy Kristy: Raha hitan’ny raby ireo famantarana ireo, dia hambarany ho fitsaran’Andriamanitra amin’ireo firenena izany noho izy ireo mitana ny olony voafidiny ho amin’ny fanandevozana. Hambarany fa ireo famantarana ireo no mariky ny fiavian’ny Mesia. Aza mety hofitahina; ireo no fiandohan’ny fitsarany. Ny vahoaka dia nibanjina ny tenany ihany. Tsy nibebaka izy ireo na niova fo mba hahasitranako azy. Ireo famantarana izay asehony ho mariky ny fanafahana azy avy amin’ny fanandevozana dia famantarana ny fandringanana azy.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Ny fahirano an’i Jerosalema tamin’ny taona 66 dia nahitana ny famantarana ny nametrahan’i Roma ny fanevany teo amin’ny tokotanin’ny fitoerana masina. Ny fanazavan’i Jesosy momba ny zava-nitranga tamin’ny vanim-potoana 66 ka hatramin’ny 70 dia nampifandray ny fandravana tamin’ny taona 70 amin’ny Fiaviany Fanindroany; ary misy famantarana mifandray amin’ny Fiaviany Fanindroany.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Tsy ela dia voasariky nankany Atsinanana ny masonay, fa nisy rahona mainty kely niseho, tokony ho antsasaky ny haben’ny tanan’olona, izay fantatray rehetra fa izany no Famantaran’ny Zanak’olona.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Ny fiandohana sy ny fiafaran’ny tantaran’ny taona 66 ka hatramin’ny 70 taor. J.K. dia mirakitra famantarana mifandray amin’ny fiandohan’ny fahirano sy ny fandravana ny tanàna, izay mifanaraka amin’ny famantarana alpha sy omega momba ny fahafatesan’ilay fanirian’ny maso tamin’ny 587 tal. J.K. sy 586 tal. J.K.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Ny tantaran’ny fahirano naharitra herintaona sy tapany dia “famantarana” ho an’ny andro farany. Ireo virijina adala aseho ao amin’ny tantaran’i Ezekiela dia mahita ny tandriny ao amin’ny tantaran’ireo virijina hendry izay nahita ny famantaran’ny fahirano tamin’ny taona 66 ka nandositra ho amin’ny fiarovana. Ny fahirano naharitra herintaona sy tapany no famantarana izay mampiseho sokajin’olona mpivavaka roa. Ny sokajy iray hahatakatra ny famantarana; ny sokajy iray kosa, izay asehon’i Isaia ho “maro”, dia tsy hahita na handre.
Many and Few
Maro sy Vitsy
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Dia hoy ny mpanjaka tamin’ny mpanompo: Fatoro ny tànany sy ny tongony, dia ento miala izy, ka atsipazo any amin’ny maizina ivelany; any no hisy fitomaniana sy fikitroha-nify. Fa maro no antsoina, nefa vitsy no voafidy. Matio 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Koa ny farany no ho voalohany, ary ny voalohany no ho farany; fa maro no antsoina, nefa vitsy no voafidy. Matio 20:16.
To See and Hear
Mahita sy Mandre
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Misy fanoharana dimy natao tamin’ny asa ao amin’ny bokin’i Ezekiela, ary koa in-dimy i Ezekiela no niteny tamin’ny mpitarika sy tamin’ny vahoaka. Ireo vavolombelona roa ireo no manondro ireo virijina dimy adala izay mandà tsy “hahita” ary mandà tsy “handre.” Mandà tsy hahita na handre ny fahalalana izay ampitomboina izy ireo, raha i Jesosy, Izay amin’ny maha-Lionan’ny firenen’i Joda Azy, no manokatra ny Tombokasen’ny Teniny ara-paminaniana.
The World will See and Hear
Hahita sy Hahare Izao Tontolo Izao
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Ianareo mponina rehetra amin’izao tontolo izao sy izay mitoetra ambonin’ny tany, dia jereo, raha manandratra faneva eny an-tendrombohitra Izy; ary raha mitsoka ny trompetra Izy, dia mihainoa. Isaia 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Ary amin’izany andro izany dia handre ny tenin’ny boky ny marenina, ary ny mason’ny jamba hahita avy ao amin’ny aizim-pito sy avy ao amin’ny haizina. Isaia 29:18.
My Foolish & Sottish People have no Knowledge
Ny Oloko Adala sy Dondrona dia Tsy Manam-pahalalana
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
Mandra-pahoviana no mbola hahitako ny faneva sy handrenesako ny feon’ny trompetra? Fa adala ny oloko, tsy mahalala Ahy izy; zanaka kentrina izy, ary tsy manan-tsaina; mahay manao ratsy izy, fa ny hanao tsara kosa dia tsy fantany. Jeremia 4:21, 22
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Ambarao ao amin’ny taranak’i Jakoba izao, ary torio any Joda hoe: Henoy ankehitriny izao, ry firenena adala sady tsy manam-pahalalana, izay manana maso nefa tsy mahita, izay manana sofina nefa tsy mandre. Jeremia 5:20, 21.
A Rebellious House
Trano mpiodina
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Ary tonga tamiko koa ny tenin’i Jehovah nanao hoe: Ry zanak’olona, mitoetra eo afovoan’ny taranaka mpiodina ianao, izay manan-maso hahita, nefa tsy mahita; manan-tsofina handre, nefa tsy mandre; fa taranaka mpiodina izy. Ezekiela 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Koa miteny amin’ireo amin’ny fanoharana Aho; satria raha mahita izy dia tsy mahita, ary raha mandre izy dia tsy mandre, sady tsy mahafantatra. Ary tanteraka aminy ny faminanian’Isaia izay manao hoe: Amin’ny fandrenesana no handrenesanareo, nefa tsy ho azonareo; ary amin’ny fahitana no hahitanareo, nefa tsy ho tsapanareo. Fa efa tonga donto ny fon’ity firenena ity, ary efa latsaka ny sofiny amin’ny fandrenesana, ary efa nakimpiny ny masony; fandrao mba hahita amin’ny masony izy, sy handre amin’ny sofiny, ary hahafantatra amin’ny fony, ka hibebaka, ary Izaho hahasitrana azy.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Fa sambatra ny masonareo, fa mahita izy; ary ny sofinareo, fa mandre izy. Fa lazaiko aminareo marina tokoa: maro ny mpaminany sy ny marina no naniry hahita izay zavatra hitanareo, nefa tsy nahita; ary handre izay zavatra renareo, nefa tsy nandre. Matio 13:13–17.
The Old Paths
Ny Lalana Taloha
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Izao no lazain’i Jehovah: Mijanòna eo amin’ny lalana ianareo, ka jereo, ary anontanio ny amin’ny làlana fahiny, izay làlana tsara; dia mandehana eo aminy, ary hahita fitsaharana ho an’ny fanahinareo ianareo. Nefa hoy izy ireo: Tsy handeha eo izahay. Ary nanendry mpiambina ho aminareo koa Aho ka nanao hoe: Mihainoa ny feon’ny trompetra. Nefa hoy izy ireo: Tsy hihaino izahay. Jeremia 6:16, 17.
The Message of 1840–1844
Ny Hafatry ny 1840–1844
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ny hafatra rehetra nomena nanomboka tamin’ny 1840–1844 dia tsy maintsy aseho amim-pahefana ankehitriny, satria maro ny olona no very lalana. Ny hafatra dia tsy maintsy ho tonga amin’ny fiangonana rehetra.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa: maro ny mpaminany sy ny olo-marina no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ireo zavatra izay hita tamin’ny taona 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Nomena ny hafatra. Ary tsy tokony hisy fahatarana amin’ny famerenana ny hafatra, satria tanteraka ny famantarana ny fotoana; tsy maintsy tanterahina ny asa famaranana. Hisy asa lehibe hotanterahina ao anatin’ny fotoana fohy. Tsy ho ela dia homena hafatra iray araka ny fanendren’Andriamanitra, izay hitombo ho antso mafy. Ary amin’izay dia hitsangana eo amin’ny anjarany Daniela, mba hanome ny fijoroany ho vavolombelona.” Manuscript Releases, boky 21, 437.
The Sign of the Siege
Ny Famantarana ny Fahirano
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Misy in-dimy ao amin’ny bokin’i Ezekiela no “nanehoany tamin’ny fihetsika” fanoharana izay nolavin’ny olona tsy hojerena, ary misy koa in-dimy izay “nitenenany” tamin’ireo olona ireo, izay nandà tsy hihaino. Ireo vavolombelona roa, dia ny fanoharana naseho tamin’ny fihetsika sy ny teny natao, dia natolotra tamin’ireo virijina adala dimy. Ny iray amin’ireo fanoharana naseho tamin’ny fihetsika, izay hita ao amin’ny toko fahefatra, dia maneho ny “famantarana” ny fahirano, izay mampitandrina ny amin’ny fandringanana ho avy. Ny hafatr’i Ezekiela dia ny hafatra ho an’i Laodikia.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
Ny “famantarana” nomena ho an’i Laodikia dia ny “famantaran’ny fahirano”, ary ny fahirano amin’ny andro farany dia asehon’ny vavolombelona maro. Ny hany famantarana nomena ny Jiosy tamin’ny andron’i Kristy dia ny famantaran’i Jona, izay maneho fanoharana natao tamin’ny asa, dia telo andro tao an-kibon’ny trozona.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Dia nisy mpanora-dalàna sy Fariseo sasany namaly ka nanao hoe: Mpampianatra ô, mba te hahita famantarana avy aminao izahay. Fa Izy namaly ka nanao taminy hoe: Ny taranaka ratsy fanahy sy mpijangajanga no mitady famantarana; nefa tsy hisy famantarana homena azy afa-tsy ny famantaran’i Jona mpaminany; fa tahaka ny nijanonan’i Jona hateloana sy hateloana alina tao an-kibon’ny trozona, dia tahaka izany koa no hitoeran’ny Zanak’olona hateloana sy hateloana alina ao anatin’ny tany. Matio 12:38–40.
The Sign of Jonah
Ny Famantaran’i Jona
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Ny famantarana an’i Jona dia fanoharana natao tamin’ny asa, maneho fitsanganana amin’ny maty. I Jaona kosa dia maneho izany fahamarinana izany ihany, fa natsipy tao anaty vilany menaka mangotraka izy, nefa nivoaka velona. Daniela tao an-davaky ny liona sy ireo lehilahy telo mendrika tao amin’ny lafaoron’i Nebokadnezara dia samy maneho fitsanganana amin’ny maty. Izy rehetra ireo dia maneho ny iray hetsy sy efatra alina sy efatra arivo izay hatsangana amin’ny maty ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Ny eritreritry ny Mpamonjy dia niverina indray tamin’ny fandinihana ny lasa sy ny ho avy. Raha ny vahoaka kosa niezaka nanazava izay zavatra hitany sy reny araka ny fiheverana nisy fiantraikany tamin’ny sainy, ary araka ny fahazavana nananany, dia ‘namaly Jesosy ka nanao hoe: Tsy noho ny amiko no nahatongavan’izao feo izao, fa noho ny aminareo.’ Izany no porofo faratampony nanamarina ny maha-Mesia Azy, famantarana avy amin’ny Ray fa nilaza ny marina Jesosy, ary Zanak’Andriamanitra Izy. Moa hiala amin’izao fanambarana avy any an-danitra avo izao va ny Jiosy? Efa nanontany ny Mpamonjy indray mandeha izy ireo hoe: Inona no famantarana asehonao, mba ho hitanay ka hinoanay? Tsy hita isa ny famantarana nomena nandritra ny asa fanompoan’i Kristy manontolo; nefa nanakimpy ny masony sy nanamafy ny fony izy, sao ho resy lahatra. Ny fahagagana lehibe indrindra, dia ny fitsanganan’i Lazarosy tamin’ny maty, tsy nahafaka ny tsi-finoany, fa vao mainka nameno azy tamin’ny lolompo mitombo; ary ankehitriny, nony efa niteny ny Ray ka tsy azony nangatahana famantarana hafa intsony, dia tsy nalefaka ny fony, ary mbola nandà tsy hino ihany izy.” Spirit of Prophecy, boky faha-3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Lazara no famantarana ny fitsanganana amin’ny maty araka izay nasehon’i Jona tamin’ny naha-teo an-kibon’ny trozona azy. Ny feon’ny Ray mifandray amin’i Lazara natsangana tamin’ny maty dia maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona, izay toetran’i Kristy tokoa, Izay naka nofo maha-olona ho Azy. Ny fitambaran’ny maha-Andriamanitra amin’ny maha-olombelona no faneva an’ireo efatra amby efatra alina amby iray hetsy, ary i Lazara no famantarana ny herin’ny fitsanganana amin’ny maty izay manatanteraka ny fampiraisana ny Mpamorona amin’ny voary.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Tamin’ny fananganana an’i Lazarosy, maro no voatarika hino an’i Jesosy. Drafitr’Andriamanitra ny hahafatesan’i Lazarosy sy hametrahana azy ao am-pasana alohan’ny hahatongavan’ny Mpamonjy. Ny fananganana an’i Lazarosy no fahagagana ambony indrindra nataon’i Kristy, ary noho izany dia maro no nankalaza an’Andriamanitra.” Manuscript Releases, volume 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
I Lazarosy no nitarika ny fidirana amim-boninahitra tao Jerosalema, ary izy no “famantarana” velona ny amin’ny fitsanganana amin’ny maty izay asehon’i Jona.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
«Lazara, izay efa nahita fahalòvana tao am-pasana ny tenany, nefa ankehitriny nifaly tamin’ny herin’ny fahatanjaham-batan-dehilahy feno voninahitra, no nitondra ny biby izay nitaingenan’ny Mpamonjy.» Ilay Fitiavan’ny Vanim-potoana Rehetra, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Ny fidirana amim-boninahitra dia mifanaraka amin’ny fivorian’ny toby tao Exeter, izay no fahatanterahan’ny fanoharana ny amin’ny virijina folo amin’ny ambaratonga alfa, ary noho izany dia mampifanaraka ny “famantarana” an’i Jona sy i Lazarosy amin’ny omega sy ny fahatanterahana lavorary amin’ny fanambarana ny hafatra hoe: “Indro, avy ny Mpampakatra!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no itarihana ho amin’ilay fanoharana ny amin’ny virijina folo, ka ny dimy tamin’ireo dia hendry, ary ny dimy adala. Io fanoharana io dia efa tanteraka ary mbola ho tanteraka hatramin’ny tsipiriany indrindra, satria manana fampiharana manokana ho an’izao andro izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka ary mbola hitohy ho fahamarinana ankehitriny mandra-pahatapitry ny fotoana.” Review and Herald, 19 Aogositra 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
I Jôna, i Lazarosy ary i Samuel Snow izay tonga tara tao amin’ny fivorian’ny toby tao Exeter dia mifanaraka amin’ny “famantaran’ny fahirano” ao amin’i Ezekiela. I Lazarosy no nitarika an’i Kristy hiditra tao Jerosalema teo ambonin’ny boriky.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“Iray tamin’ireo mpitarika manan-danja tamin’ny fivoriana an-toby tao Exeter (New Hampshire) tamin’ny Aogositra 1844 i Bates, tamin’ny fotoana nanolorana voalohany ny ‘antso marina tamin’ny misasakalina.’ Ary i Bates no voafidy hitory tamin’ny fotoam-pivavahana marainan’io andro io tao amin’ny toby. Nampirisika ny mpihaino azy izy mba ho mahatoky ary nanome toky azy tamim-pitoniana fa Andriamanitra dia mizaha toetra azy fotsiny, fa izy ireo dia ao amin’ny fotoana fiandrasana, sy fihetseham-po mitovitovy amin’izany, raha tonga nitaingin-tsoavaly niditra tao amin’ny toby kosa i Samuel S. Snow. Rehefa nipetraka teo anilan’ny rahavaviny, Ramatoa John Couch, i Snow dia nanamafy indray ny fahareseny lahatra fa hiseho amin’ny fotoana voatendry i Kristy. Nampihetsi-po lalina, Ramatoa Couch dia nampitolagaga ny mpanatrika tamin’ny nitsanganany ka nilazany hoe: ‘Indro misy lehilahy iray mitondra hafatra avy amin’Andriamanitra!’” Leroy Froom, The Prophetic Faith of our Fathers, boky faha-4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
Tamin’ny volana Aprily 1521, i Martin Luther dia nandeha tamin’ny kalesy tarihin-tsoavaly ho any amin’ny Diet of Worms, izay nandavany ny lovantsofina sy ny fomba amam-panaon’ny papa, ary nilazany hoe: “Raha tsy resy lahatra amin’ny alalan’ny fijoroan’ny Soratra Masina na amin’ny alalan’ny saina mazava aho… dia tsy mahazo ary tsy hanafoana na inona na inona aho, satria tsy azo antoka sady tsy marina ny manao zavatra manohitra ny feon’ny fieritreretana. Eto no ijoroako. Tsy mahavita zavatra hafa aho. Andriamanitra anie hanampy ahy. Amena.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Tahaka ny nanohitran’ny Fariseo ny fidiran’i Kristy tamim-pandresena, no nanohitran’ny manam-pahefan’ny papa ny fidiran’i Luther. Avy eo dia nanova ny anarany i Luther (famantarana ny fanisiana tombo-kase) ary nafenina nandritra ny nandikany ny Testamenta Vaovao ho amin’ny teny alemà. Ny fisehoany teo anatrehan’ny Diet of Worms dia tandindon’ny Antso Misasakalina, izay nitarika ho amin’ny didy famonoana avy amin’ny manam-pahefan’ny fiangonana sy fanjakana tamin’izany andro izany, ka noho izany dia tandindon’ny lalàn’ny Alahady. Rehefa afaka folo volana niafenana tamin’ny anarana hoe ‘Junker Jörg’ dia niova ny fandrahonana avy amin’ny manam-pahefana, indrindra ho amin’ny olana ara-tafika roa natrehan’i Charles V mpanao kolikoly. Ireo fandrahonana ara-tafika roa ireo dia Frantsa sy ny Silamo, izay misolo tena ilay firaisana tsy masina eo amin’ny sosialisma sy ny Silamo izay ankehitriny no manatrika ny olombelona.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Ny asan’Andriamanitra eto an-tany dia mampiseho, hatramin’ny taona mifandimby, fitoviana manaitra ao amin’ny fanavaozana lehibe rehetra na hetsika ara-pivavahana rehetra. Ny foto-kevitra iasan’Andriamanitra amin’ny olona dia mitoetra ho iray mandrakariva. Ny hetsika lehibe amin’izao fotoana izao dia manana tandrify amin’ireo tamin’ny lasa, ary ny fanandraman’ny fiangonana tamin’ny andro fahiny dia manana lesona sarobidy indrindra ho an’ny androntsika ankehitriny.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Ny boriky notarihin’i Lazarosy no nitondra an’i Kristy ho any Jerosalema, ny kalesy notarihin-tsoavaly no nitondra an’i Lotera ho any amin’ny Diet of Worms, ary ny soavaly no nitondra an’i Snow ho any amin’ny fivorian’ny toby tao Exeter; ka izany no manondro ny boriky sy ny soavaly, samy mpikambana ao amin’ny fianakaviana “Equidae” ao amin’ny razambe “Equus”, ho famantarana ny hafatry ny Antso Amin’ny Misasakalina.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Mifalia indrindra, ry zanakavavin’i Ziona; mihobia, ry zanakavavin’i Jerosalema: indro, ny Mpanjakanao avy manatona anao; marina Izy sady mitondra famonjena; manetry tena sady mitaingina boriky, dia zanak’ampondra mbola tanora, zanaky ny boriky. Zakaria 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Ny famantarana ny hafatry ny Antso amin’ny Misasakalina dia ny fahatongavan’ny ampondra na ny soavaly, izay samy tandindon’ny Silamo. Ilay iraka voafidy hitondra ny hafatra marina momba ny antso amin’ny misasakalina dia tonga nitaingina soavaly, mifanaraka amin’i Kristy izay tonga nitaingina ampondra. Ny “fahirano” amin’ny andro farany dia voamariky ny fahatanterahan’ny fanondroan’i Ellen White fa ny tanànan’i Nashville dia hosazina amin’ny “baolina afo.”
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Nahoana no manomboka eo amin’ireo baolin’afo ao Nashville ny fahirano? Moa ve izany satria ny finoana silamo dia asehon’ny ampondra sy ny soavaly ao amin’ny Tenin’Andriamanitra ara-paminaniana?
Smyrna
Smyrna
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Ny Emperora Néron no manamarika ny fiandohan’ny fiangonan’i Smyrna tamin’ny nandoroana ny tanànan’i Roma tamin’ny taona 64. Io daty io no manamarika ny fiandohan’ny fanenjehana ny fiangonana kristiana, izay tanterahina mandritra ny vanim-potoana roanjato sy dimampolo taona ka mifarana amin’ny Didin’i Milan tamin’ny taona 313. Ny fananganana ny sarin’ilay bibidia dia maneho ilay mari-pamantarana alfa izay mampiditra vanim-potoana iray mifarana amin’ny mari-pamantarana omega, izay asehon’ny mariky ny bibidia amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Io vanim-potoana io dia faritana ho manomboka amin’ny “didy”.
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Raha te hahatakatra ny hery ampiasaina amin’ilay ady ho avy tsy ho ela ny mpamaky, dia tsy maintsy manaraka fotsiny ny tantaran’ireo fomba nampiasain’i Roma ho amin’io tanjona io ihany tamin’ny andro lasa izy. Raha te hahafantatra izy ny fomba hitondran’ny Katolika sy ny Protestanta, rehefa miray, amin’ireo izay mandà ny foto-pampianarany, dia aoka izy hijery ny toe-panahy nasehon’i Roma tamin’ny Sabata sy tamin’ireo niaro azy.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Ny didim-panjakana navoakan’ny mpanjaka, ny konsily jeneralin’ny fiangonana, ary ny fitsipika ara-piangonana notohanan’ny fahefana ara-nofo no dingana nahatongavan’ilay fety jentilisa teo amin’ny toerana mendrika tao amin’ny tontolo kristiana. Ny fepetra ampahibemaso voalohany nampiharana ny fitandremana ny Alahady dia ny lalàna navoakan’i Constantin. (A.D. 321; jereo ny fanamarihana ao amin’ny Fanazavana Fanampiny ho an’ny pejy 53.) Io didy io dia nitaky ny mponina an-tanàn-dehibe hiala sasatra amin’ny ‘andro hajain’ny masoandro,’ nefa namela ny mponina ambanivohitra hanohy ny asa famboleny. Na dia lalàna jentilisa aza izany raha ny tena izy, dia nampiharin’ny amperora izany rehefa avy naneho fandraisana anarana fotsiny ny Kristianisma izy.” Ny Hery Ifanandrinana, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Ny didim-panjakana voalohany nentin’ny mpanjaka izay nanamarika ny fifindrana avy amin’ny fiangonan’i Smyrna ho amin’ny fiangonan’i Pergamos dia ny Didin’i Milan tamin’ny taona 313. Izany no nisolo tena ny dingana voalohany izay nitarika ho amin’ny lalàna alahady voalohany tamin’ny taona 321. Ny fandravana an’i Jerosalema dia tandindon’ny lalàna alahady, ary vavolombelona ara-paminaniana roa no manondro fahirano iray izay nialoha io fandravana io. Ireo fahirano roa ireo, izay asehon’ny fahirano fahatelo nataon’i Babylona tamin’ny 587 tal. JK sy ny fahirano faharoa nataon’i Roma tamin’ny taona 70, dia manondro fa ny marika an-dalana izay mialoha ny marika an-dalan’ny lalàna alahady dia fahirano ara-paminaniana.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Nanao fahirano an’i Joiakima Nebokadnezara, avy eo an’i Joiakina, ary farany an’i Zedekia. Nanao fahirano tamin’ny taona 66 i Cestius, ka nahatanteraka ny famantarana izay nomen’i Jesosy ny fiangonana, tahaka ny fananan’ny fahirano fahatelo tamin’ny 587 tal. J.K. ny famantarana ny nahafatesan’ny vadin’i Ezekiela. Ny mari-dalana mialoha ny fandravana an’i Jerosalema dia fahirano, ary “famantarana” koa izany. Ny mari-dalana izay nialoha ny lalàn’ny Alahady tamin’ny 321 dia ny Didin’i Milan, izay nisy ny fifindrana avy amin’ny fiangonana (Smyrna) izay tsy manana fanamelohana ho amin’i Pergamosy, tandindon’ny fiangonana iray efa nifanaraka tamin’ny marimaritra iraisana.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Ny Didy tao Milan dia noho izany no fiandohan’ny fahirano ara-paminaniana, ary famantarana koa izany. Izy koa no manamarika ny toerana iovan’ny hetsika laodikiana an’ireo efatra arivo amby efatra alina sy iray hetsy ho amin’ny hetsika filadelfiana an’ireo efatra arivo amby efatra alina sy iray hetsy.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
Philadelphia sy Smyrna no misolo tena ireo fiangonana roa monja amin’ireo fiangonana fito ao amin’ny Apokalypsy izay tsy misy fanamelohana. Ity zava-misy ity kosa dia mampahafantatra fa izany fiovàna izany no fiovàna avy amin’ny fiangonana miady ho amin’ny fiangonana mandresy. Izany fiovàna izany dia mifanaraka amin’ny Didin’i Milan, izay ahatongavan’ny hetsika amin’ny andro farany an’ireo iray hetsy sy efatra alina sy efa-polo arivo ho ilay fiangonana fahavalo, dia ilay avy amin’ny fito. Philadelphia sy Smyrna koa no hany fiangonana roa miady amin’ireo izay milaza ny tenany ho Jiosy, nefa raha ny marina dia avy amin’ny synagogan’i Satana.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Io mari-pamantarana tamin’ny 313 io dia mifanaraka koa amin’ny fivorian’ny toby tao Exeter, ny 12 ka hatramin’ny 17 Aogositra 1844. Rehefa nifarana ny fivorian’ny toby, dia niely nanerana ny morontsiraka atsinanan’i Etazonia tahaka ny onjan-dranomasina misandratra ilay hafatra mandra-pikatonan’ny varavarana tamin’ny 22 Oktobra 1844.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Toy ny onjan-dranomasina mahery no nandrakotra ny tany ilay hetsika. Niala avy tao an-tanàna nankany an-tanàna, avy tao an-tanànakely nankany an-tanànakely, ary tonga hatrany amin’ireo faritra ambanivohitra lavitra aza izy, mandra-pahatongan’ny vahoakan’Andriamanitra izay niandry ho voahetsika tanteraka. Nanjavona teo anoloan’izao fanambaràna izao ny firehana tafahoatra, tahaka ny fanala maraina levona eo anatrehan’ny masoandro miposaka. Hitan’ny mpino fa nesorina ny fisalasalany sy ny fisafotofotoany, ary ny fanantenana sy ny fahasahiana no namelombelona ny fony. Afaka tamin’ireny fihoaram-pefy ireny ny asa, dia ireo izay miseho mandrakariva rehefa misy fientanentanan’olombelona tsy voafehin’ny herin’ny Tenin’Andriamanitra sy ny Fanahiny. Nitovy toetra tamin’ireny fotoana fanetren-tena sy fiverenana amin’i Jehovah ireny izy, izay tao amin’ny Isiraely fahiny no nanaraka ireo hafatra fananarana nataon’ny mpanompony. Naneho ireo toetra mampiavaka ny asan’Andriamanitra amin’ny vanim-potoana rehetra izy. Tsy fifaliana mihoa-pampana no betsaka tao, fa kosa fandinihana lalina ny fo, fiaiken-keloka, ary fahafoizana izao tontolo izao. Ny fiomanana hihaona amin’ny Tompo no vesatry ny fanahy nijaly mafy. Nisy vavaka maharitra sy fanoloran-tena tsy misy fepetra ho an’Andriamanitra.” The Great Controversy, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
Ny fanidiana ny varavarana tamin’ny 22 Oktobra 1844 dia tandindon’ny lalàn’ny Alahady izay ho avy tsy ho ela, ary ny famantarana teny an-dalana izay nialoha ny varavarana nikatona tamin’ny 22 Oktobra dia ny fivoriana an-toby tao Exeter. Noho izany, ny fivoriana an-toby tao Exeter dia mifanaraka amin’ny Didy navoakan’i Milan. Mifanaraka amin’ny fidiran’i Kristy tamim-boninahitra koa izany.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Tsy dia tamin’ny alalan’ny fandresen-dahatra loatra no nitondrana ny antso amin’ny mamatonalina, na dia mazava sy tsy azo lavina aza ny porofon’ny Soratra Masina. Nisy hery manosika niaraka taminy izay nampihetsi-po ny fanahy. Tsy nisy fisalasalana, tsy nisy fanontaniana. Tamin’ny fotoana nidiran’i Kristy tamim-boninahitra tao Jerosalema, ny vahoaka izay nivory avy tamin’ny faritra rehetra amin’ny tany mba hankalaza ny fety dia nirohotra ho any an-tendrombohitr’i Oliva, ary raha nanatevin-daharana ny vahoaka maro izay nanaraka an’i Jesosy izy ireo, dia voasambotry ny aingam-panahin’izany ora izany ka nanampy tamin’ny fampitomboana ilay antso hoe: ‘Isaorana anie Izay avy amin’ny anaran’ny Tompo!’ [Matio 21:9.] Toy izany koa no nahatonga ireo tsy mpino izay nirohotra ho amin’ny fivorian’ny Advantista—ny sasany noho ny te hahafanta-javatra, ny sasany kosa mba haneso fotsiny—hahatsapa ny hery mandresy lahatra izay niaraka tamin’ilay hafatra hoe: ‘Indro, avy ny Mpampakatra!’” Spirit of Prophecy, volume 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Ny Didin’i Milan dia manamarika ilay fahirano ara-paminaniana izay nasehon’i Nebokadnezara ho tandindona tamin’ny 587 tal. JK sy i Cestius tamin’ny taona 66. Ireo fahirano roa ireo dia nitarika ho amin’ny fandravana an’i Jerosalema tamin’ny 586 tal. JK sy 70, araka ny filaharany avy. Nifarana ny fahiranon’i Cestius, ary telo taona sy tapany tatỳ aoriana dia niverina teo ambanin’i Titosy ilay fahirano, ka izany no nanome fe-potoana ara-paminaniana iray izay manomboka amin’ny mpanapaka romana alfa ary mifarana amin’ny mpanapaka omega. Ireo telo taona sy tapany ireo dia maneho ny fanitsakitsahana an’i Jerosalema nataon’ny papazia, sy ny lalàna Alahady izay ho avy tsy ho ela rehefa sitrana ny ratra mahafaty nahazo ny papazia ka manjaka indray izy mandritra ny telo taona sy tapany ara-tandindona.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ka aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsahiny mandritra ny roa amby efapolo volana. Apokalypsy 11:2
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
Tamin’ny taona 538, ary avy eo indray amin’ny fahatongavan’ny lalàna alahady, dia manomboka ny fanitsakitsahana an’i Jerosalema. Ireo lalàna alahady roa ireo dia nasehon’ny taona 321, fony Konstantino Lehibe namoaka ny lalàna alahady voalohany. Tamin’ny 538, ny fahefana papaly dia nomen-kery hanenjika (hanitsakitsaka) ny fiangonan’Andriamanitra nandritra ny telo taona sy tapany, araka ny asehon’ny tantara nanomboka tamin’i Cestius ka hatramin’i Titus. Tamin’ny 538, ny fahefana papaly dia namoaka lalàna alahady tao amin’ny Konsily fahatelo tany Orléans. Ny lalàna alahady ho avy tsy ho ela dia manondro ny fotoana hanomezana hery indray ny fahefana papaly hanitsakitsaka ny tempoly (hanenjika).
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 dia manondro ilay didy voalohany izay nitarika ho amin’ilay lalàna Alahady voalohany tamin’ny 321. Avy eo, tamin’ny 330, dia nozaraina ara-paminaniana ho atsinanana sy andrefana ny fanjakana, ka izany no nanamarika ny famaranana omega an’ilay vanim-potoana faharoa amin’ny fanenjehana papaly maharitra “roa amby efapolo” volana ara-panoharana—vanim-potoanan’ny fanenjehana sy fanitsakitsahana izay nanomboka tamin’ilay lalàna Alahady alpha tany Etazonia.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Ary ny anjely fahatelo nanaraka azy roa lahy ka niteny tamin’ny feo mahery hoe: Raha misy olona miankohoka amin’ilay bibidia sy ny sariny ka mandray ny mariny eo amin’ny handriny, na eo amin’ny tanany, dia izy kosa hisotro ny divain’ny fahatezeran’Andriamanitra, izay narotsaka tsy misy fangarony ao amin’ny kapoakan’ny fahavinirany; ary hampijalina amin’ny afo sy solifara izy eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry; ary ny setroky ny fampijaliana azy dia miakatra mandrakizay doria; ary tsy manam-pitsaharana andro aman’alina izay miankohoka amin’ilay bibidia sy ny sariny, ary izay rehetra mandray ny mariky ny anarany. Eto ny faharetan’ny olona masina: eto izay mitandrina ny didin’Andriamanitra sy ny finoana an’i Jesosy. Apokalypsy 14:9–12.
The Plain
Ny Lemaka
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
Ny hevitra latinina an’ilay hoe “Milan” dia midika hoe afovoan’ny lemaka. Teo afovoan’ny atsinanana sy andrefana, tamin’ny taona 313, i Constantin avy any andrefana dia nitady fiombonam-pihavanana tamin’i Licinius avy any atsinanana. Io didy io dia naneho ny fikasana hampivondrona ny atsinanana sy andrefana, ary nohamafisina tamin’ny fanambadiana fifanekena ilay didy, raha nanambady an’i Licinius i Constantia, anabavin-dray iray tamin’i Constantin. Kanefa tahaka ilay fanambadiana fifanekena voalohany ao amin’ny Daniela toko faha-iraika ambin’ny folo teo amin’ny Seleokida avy any avaratra sy i Ptolemaiosy avy any atsimo, dia voatendry tsy hahomby ilay fanambadiana, araka ny fanatanterahana ilay ohabolana taloha manao hoe: “atsinanana dia atsinanana, ary andrefana dia andrefana, ary tsy hihaona mandrakizay izy roa tonta.”
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
Ny taona “330” dia aseho mivantana ao amin’i Daniela toko fahiraika ambin’ny folo andininy faha-24, faha-27 ary faha-29. Izany dia mampiditra ireo fito ambin’ny folo taona manomboka amin’ny 313 ka hatramin’ny 330 ao anatin’ny tsipika ara-paminaniana ao amin’i Daniela toko fahiraika ambin’ny folo, ary araka ny filàna ara-paminaniana dia manondro fa io fanambadiana noho ny fifanekena teo amin’ny atsinanana sy ny andrefana tamin’ny 313 io dia mifanandrify amin’ilay fanambadiana noho ny fifanekena voalohany ao amin’io toko io ihany.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Ny faminaniana ao amin’ny Daniela toko faha iraika ambin’ny folo dia saiky tonga amin’ny fahatanterahany tanteraka. Maro amin’ny tantara izay efa niseho ho fanatanterahana io faminaniana io no mbola haverina indray.” Manuscript Releases, laharana faha-13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Antiokosy II Theos, izay nanjaka tamin’ny 261–246 tal. J.K., dia nanaisotra an’i Laodike I, vadiny voalohany, mba hanambady an’i Berenike, zanakavavin’i Ptolemaiosy II Philadelphos avy any Egypta. Anisan’ny fifanarahana fandriampahalemana namarana ny Ady Syriana Faharoa tamin’ny 252 tal. J.K. izany fanambadiana izany. Rehefa resin’i Constantin avy eo i Licinius tamin’ny 324 dia nifarana izany fanambadiana izany, tahaka ny nifaranan’ny fanambadian’i Antiokosy sy Berenike, rehefa nohamoizin’i Laodike, ilay vady voalohany, i Antiokosy tamin’ny 246 tal. J.K. Ny fanambadiana izay nanamarika ny fiafaran’ny ady Syriana faharoa, ary ny famonoana an’i Antiokosy, ary taorian’izany i Berenike sy ny zanany ary ny mpanara-dia egyptiana niaraka taminy, no nanamarika ny fiandohan’ny ady Syriana fahatelo. Ny fanambadiana araka ny fifanarahana tamin’ny 313 dia namarana ny vanim-potoanan’ny fanenjehana asehon’ny fiangonan’i Smyrna ary nanomboka ny vanim-potoanan’ny marimaritra iraisana asehon’ny fiangonan’i Pergamosy.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Ny fanambadiana tany am-piandohan’ny tantaran’ny Seleokida dia naneho mialoha ilay fanambadiana fifanarahana tany amin’ny fiafaran’ny fanjakan’ny Seleokida, rehefa nomen’i Antiochos Lehibe an’i Cleopatra I, zanany vavy, ho vadin’i Ptolemaios V Epiphanes. Tany Raphia tamin’ny 193 tal. J.K. no nanaovana izany fanambadiana izany, nefa vetivety dia nifarana ilay firaisana, tahaka ny nifaranan’ilay fanambadiana fifanarahana voalohany teo amin’ny mpanjakan’ny avaratra sy ny mpanjakan’ny atsimo. Ireo fanambadiana fifanarahana alfa sy ômega tao amin’ny fanjakan’ny Seleokida dia maneho mialoha ilay fanambadiana fifanarahana voamarika tatỳ aoriana ao amin’ny tantara ara-paminaniana ao amin’ny Daniela iraika ambin’ny folo, rehefa nomen’i Octavian an’i Octavia Minor, anabaviny, ho vadin’i Mark Antony tamin’ny 40 tal. J.K. I Mark Antony sy i Octavian dia tao anatin’ny ady fitadiavam-pahefana momba ny faritra atsinanana sy andrefan’i Roma, izay nipoaka tamin’ny 44 tal. J.K. noho ny famonoana an’i Julius Caesar. Ny fifanarahan’i Brundisium dia napetraka tamin’izany fanambadiana izany tamin’ny 40 tal. J.K., ary valo taona tatỳ aoriana, tamin’ny 32 tal. J.K., dia nisaraka ara-pomba ofisialy tamin’i Octavia i Mark Antony ka niteraka ny ady tao Actium tamin’ny 31 tal. J.K., izay niafaran’i Mark Antony sy Cleopatra, (ilay Cleopatra farany indrindra), tamin’izany.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Ny fifanarahana ara-panambadian’ny omega an’ny fanjakana Seleokida dia nampiditra an’i Kleopatra voalohany, izay naneho ara-tandindona an’i Kleopatra farany, ka ny tsipika fiaviany no namorona ny rohy mankany amin’ilay fifanarahana ara-panambadian’ny alfa ara-paminaniana an’ny fanjakana romana tamin’ny 40 tal. J.K. Ireo fanambadiana telo vokatry ny fifanarahana ireo dia maneho ara-tandindona ilay fanambadiana amin’ny fifanarahana ao amin’ny Didim-panjakan’i Milan. Ny Didim-panjakan’i Milan dia manamarika ny fiandohan’ny fahirano ara-paminaniana iray; maneho famantarana ara-paminaniana izy; manamarika fifindrana avy amin’ny fiangonana marina ho amin’ny fiangonana tsy marina, ka noho izany dia mifanaraka amin’ny zava-miafin’ny fahavalo, izay avy amin’ny fito. Izy dia manamarika fanambadiana amin’ny fifanarahana izay mamarana ady iray, mandra-pahatongan’ny fisaraham-panambadian’ilay fanambadiana amin’ny fifanarahana, ka amin’izany dia manamarika ny fiandohan’ny ady iray. Ao amin’ireo fanambadiana romana roa, ny fisaraham-panambadiana no mahatonga mivantana ny fampiraisana ny fanjakana. Ny taona 313 koa dia manamarika ny fivorian’ny toby tany Exeter, izay anombohan’ny fanambarana ny hafatry ny Antso Misasakalina ka mitarika ho amin’ny varavarana mihidy tamin’ny 22 Oktobra.
We will continue to consider these truths in the next article.
Hodinihintsika hatrany ao amin’ny lahatsoratra manaraka ireo fahamarinana ireo.