The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Ny hafatra fampitandremana ao amin’ny bokin’i Ezekiela dia ny “famantarana ny fahirano.” Rehefa nanomboka ny fahirano, dia maty ny vadin’i Ezekiela, ary nasaina tsy hitomany ny fahafatesany i Ezekiela. Ny fahafatesany, miaraka amin’ny tsy nitomanian’i Ezekiela azy, dia naneho an’ohatra ny fahirano sy ny fandringanana nanakaiky an’i Jerosalema. Ny nataony sy ny fahafatesan-dravehivavy dia maneho famantarana fampitandremana, mialoha lalana ny famantarana fampitandremana ho avy izay napetrak’i Jesosy, dia ilay “fahavetavetana mahatonga fandravana.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Koa rehefa hitanareo ny fahavetavetana mahadesola, izay nampilazain’i Daniela mpaminany, mitsangana eo amin’ny fitoerana masina, (izay mamaky, aoka izy hahafantatra). Matio 24:15
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Rehefa napetraka tao anatin’ny kianjan’ny tempoly ny fanevam-pirenena romanina, dia tsy maintsy nandositra ny tanàna ny Kristiana tany Jerosalema. Ireo vavolombelona roa momba ny famantaran’ny fandravana an’i Jerosalema dia manasongadina ny maha-zava-dehibe ny fahafantarana mialoha ilay ‘famantarana’ alohan’ny fahirano, ary ny tsindrimandry dia mbola manondro koa fa ireo vavolombelona roa ireo dia mahita ny “fampiharana mivantana kokoa” azy amin’ny andro farany. Raha niresaka ny amin’ny fampitandreman’i Kristy momba ny fandravana an’i Jerosalema mifandraika amin’i Ezekiela sy Jaona izay tao anatin’ny fahitana momba ny tempoly, dia nanoratra toy izao i Sister White:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Na dia nahazo fahatanterahana amin’ny ampahany aza ireo faminaniana ireo tamin’ny fandravana an’i Jerosalema, dia manana fampiharana mivantana kokoa amin’ny andro farany izy ireo.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Mijoro eo an-tokonan’ny zava-mitranga lehibe sy manetriketrika isika. Tanteraka haingana ny faminaniana. Eo am-baravarana ny Tompo. Tsy ho ela dia hisokatra eo anoloantsika ny vanim-potoana iray mahaliana indrindra sy mampangorintsina ny velona rehetra. Hovelomina indray ny fifanolanana tamin’ny lasa; hisy fifanolanana vaovao hipoitra. Ny toe-javatra hiseho eto amin’izao tontolontsika izao dia mbola tsy nofinofinina akory aza.” Testimonies, volume 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Ao amin’ny toko fahefatra, i Ezekiela dia nasaina nanao an-tsary fanoharana iray izay nanasongadina ny “famantarana ny fahirano.” Nanao an-tsary fanoharana in-dimy tao amin’ny bokiny i Ezekiela, nefa tsy nety nahita izany ireo rahalahiny. Niteny in-dimy tamin’ireo rahalahiny i Ezekiela, nefa tsy nety nihaino izy ireo. Ny fanoharana nataony an-tsary sy ny hafany dia maneho sokajy dimy sosona amin’ireo virijina adala izay mandà tsy handray ny fitomboan’ny “fahalalana” mifandray amin’ny fanoharany sy ny teniny. Ireo teny sy fanoharana ireo dia nifandray mivantana tamin’ny fandringanana an’i Jerosalema, izay manana “fampiharana mivantana kokoa amin’ny andro farany.”
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.
Ary ianao koa, ry zanak’olona, maka biriky iray ka apetraho eo anoloanao, ary soraty eo aminy ny tanàna, dia Jerosalema; ary fahano izany, ka manangàna manda manohitra azy, ary manangàna tovon-tany manohitra azy; atsangano koa ny toby manohitra azy, ary amboary manodidina azy ny milina fandravana manda. Ary maka lapoaly vy ho anao koa, ka ataovy ho manda vy eo anelanelanao sy ny tanàna izany; dia atodiho aminy ny tavanao, ka ho fahirano izy, ary ianao no hamahano azy. Izany no ho famantarana ho an’ny taranak’Isiraely.
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.
Mandria koa hianao 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 Izaho efa nametraka taminao 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 hianao; andro iray no notendreko ho taona iray ho anao. Koa atodiho mankany amin’ny fahirano an’i Jerosalema ny tavanao, ary aoka hiseho ny sandrinao, ka maminania hamelezana azy. Ary, indro, hasiako fehy hianao, ka tsy hifindra avy amin’ny ilany iray ho amin’ny ilany iray hafa mandra-pahavitanao ny andro fahirano nataonao. Ezekiela 4:1–8.
Sign
Famantarana
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Ny teny hoe “famantarana” dia hita in-sivy ao amin’ny bokin’i Ezekiela. Ao amin’ny toko fahaefatra, ny fahirano an’i Jerosalema no “famantarana” ho an’ny taranak’i Isiraely. Ao amin’ny toko faharoa ambin’ny folo, i Ezekiela indray no “famantarana” manondro ny fahirano sy ny fandravana an’i Jerosalema.
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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Ry zanak’olombelona, ianao mitoetra eo afovoan’ny taranaka mpiodina, izay manana maso hahita, nefa tsy mahita; manana sofina handre, nefa tsy mandre; fa taranaka mpiodina izy. Koa ianao, ry zanak’olombelona, manamboara entana hoenti-mifindra, ary mifindrà amin’ny andro eo imasony; ary mifindrà hiala amin’ny fonenanao ho any amin’ny fitoerana hafa eo imasony; angamba handinika izy, na dia taranaka mpiodina aza. Dia avoahy amin’ny andro eo imasony ny entanao, toy ny entana hoenti-mifindra; ary mivoaha amin’ny hariva eo imasony, tahaka izay mivoaka ho amin’ny fahababoana. Mihadia amin’ny manda eo imasony, ka avoahy eo ny entana. Eo imasony no hitondranao azy eo an-tsorokao ka havoakanao amin’ny takariva maizimaizina; sarony ny tavanao mba tsy hahitanao ny tany; fa efa nataoko famantarana ho an’ny taranak’Isiraely ianao. Ezekiela 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Rehefa hitan’ny taranaka mpiodina ilay fanoharana naseho tamin’ny asa izy, dia tsy fantany izay heviny, ka nangataka tamin’i Ezekiela izy mba hanazava izany.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Ry zanak’olona, moa tsy nanontanian’ny taranak’Isiraely, dia ilay trano mpiodina, va ianao hoe: Inona no ataonao? Lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Ity teny faminaniana ity dia mahakasika ny andriana ao Jerosalema sy ny taranak’Isiraely rehetra izay ao aminy. Lazao hoe: Izaho no famantarana ho anareo; tahaka izay nataoko no hatao aminy: hafindra izy, ary ho entina ho amin’ny fahababoana. Ezekiela 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Ny fahirano an’i Jerosalema dia famantarana ho an’ny olon’Andriamanitra amin’ny andro farany.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Ny mpaminany fahiny tsirairay dia tsy niresaka loatra ho an’ny androny manokana fa ho an’ny androntsika, ka noho izany dia manan-kery ho antsika ny faminaniany. ‘Ary izany rehetra izany dia nanjo azy ho fanoharana; ary voasoratra ho fananarana antsika izany, dia isika izay tratran’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika no nanompoany ireo zavatra ireo, izay efa nambara taminareo ankehitriny tamin’ny alalan’ireo izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina nirahina avy any an-danitra; zavatra izay irin’ny anjely hotsidihina.’ 1 Petera 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ny Baiboly dia nanangona sy namatotra niaraka ny harenany ho an’ity taranaka farany ity. Ny zava-nitranga lehibe rehetra sy ny raharaha manetriketrika tamin’ny tantaran’ny Testamenta Taloha dia efa naverina, ary mbola averina, ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky faha-3, 338, 339.
This Same Day
Io Andro Ihany ihany
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
I Ezekiela, ao amin’ilay fanoharana aseho amin’ny asa momba ny “fahirano sy fandravana an’i Jerosalema,” dia famantarana ho an’ny vahoakan’Andriamanitra amin’ny andro farany.
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.
Ary 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 nanombohan’ny mpanjakan’i Babylona nanao fahirano an’i Jerosalema.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Ary manaova fanoharana amin’ilay taranaka mpiodina ka lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Apetraho ny vilany, apetraho eo izy, ary asio rano ao anatiny koa; angony ao anatiny ny sombiny, dia ny sombiny tsara rehetra, ny feny sy ny soroka; fenoy taolana voafantina izy. Alao izay voafantin’ny andian’ondry, ary dorana koa ny taolana ao ambaniny, ka aoka hangotraka tsara izy, ary aoka hangotrahina ao anatiny ny taolany. Koa izao no lazain’i Jehovah Tompo: Lozan’ilay tanàna mpandatsa-drà, dia ny vilany izay mbola misy harafesina ao anatiny, ary tsy afaka ao aminy ny harafesiny! Esory tsikelikely ny ao anatiny; aoka tsy hisy filokana hatao aminy. Fa ny ràny dia eo afovoany; napetrany teo ambonin’ny tampon-bato izany; tsy naidiny tamin’ny tany mba hosaronan’ny vovoka; mba hampiakarana fahatezerana hanaovana famaliana dia napetrako teo ambonin’ny tampon-bato ny ràny, mba tsy hosaronana.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Koa izao no lazain’i Jehovah Tompo: Lozan’ny tanàna mpandatsa-dra! Ary Izaho kosa hampitombo ny antontam-kitay ho an’ny afo. Ataovy be ny kitay, areheto ny afo, andrahoina ny hena, asio zava-manitra tsara, ary aoka hodorana ny taolana. Dia apetraho foana eo ambonin’ny vainy izy, mba hafana ny varahiny ka hirehitra, ary mba hiempo ao anatiny ny fahalotoany, ka ho levona ny taim-pahadiosany. Nampahasasatra tena tamin’ny lainga izy, nefa tsy nivoaka taminy ny taim-pahadiosany be; ao amin’ny afo no hitoeran’ny taim-pahadiosany. Ao amin’ny fahalotoanao no misy fijangajangana; satria efa nodioviko ianao, nefa tsy nety nadio, dia tsy hodiovina amin’ny fahalotoanao intsony ianao mandra-pampitsahatro ny fahatezerako aminao. Izaho Jehovah no nilaza izany; ho tanteraka izany, ary Izaho no hanao azy; tsy hihemotra Aho, tsy hamindra fo, ary tsy hanenina; araka ny lalanao sy araka ny ataonao no hitsarany anao, hoy Jehovah Tompo.
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 tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, indro, esoriko aminao tampoka amin’ny loza mahafaty ny irin’ny masonao; nefa aza misaona na mitomany ianao, ary aoka tsy hilatsaka ny ranomasonao. Misentoa mangina, aza manao fisaonana ny amin’ny maty; fehezo eo aminao ny fehin-dohanao, ary ataovy eo amin’ny tongotrao ny kapanao; aza manarona ny molotrao, ary aza mihinana ny mofon’ny olona. Dia niteny tamin’ny vahoaka aho nony maraina; ary nony hariva dia maty ny vadiko; ary ny ampitso maraina dia nataoko araka izay nandidiana ahy. Ary hoy ny vahoaka tamiko: Moa tsy hambaranao aminay va izay hevitr’izao zavatra izao ho anay, satria manao toy 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. 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. Ezekiel 24:1–24.
Dia novaliako hoe: Tonga tamiko ny tenin’i Jehovah nanao hoe: Mitenena amin’ny taranak’Isiraely hoe: Izao no lazain’i Jehovah Tompo: Indro, holefoko ny fitoerako masina, dia ilay reharehan’ny herinareo, sy fanirian’ny masonareo, ary ilay antratrin’ny fanahinareo; ary ny zanakalahinareo sy ny zanakavavinareo, izay nafoinareo, dia ho lavon’ny sabatra. Ary hataonareo tahaka izay nataoko: tsy hosaronanareo ny molotrareo, ary tsy hihinana ny mofon’ny olona ianareo. Ary ny fehin-dohanareo dia ho eo an-dohanareo, ary ny kiraronareo ho eo amin’ny tongotrareo; tsy hitomany na hitaraina ianareo; fa ho reraka noho ny helokareo ianareo, ary hitaraina hifampijerijery. Koa Ezekiela dia ho famantarana ho anareo: araka izay rehetra nataony no hataonareo; ary rehefa tonga izany, dia ho fantatrareo fa Izaho no Jehovah Tompo. Ezekiela 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Ezekiela dia famantarana izay manondro ny fanombohan’ny fahirano sy ny famaranana amin’ny fandringanana an’i Jerosalema, ary aorian’izany, ny fahababoan’ireo mambran’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Rehefa i Kristy nijery nidina avy teo an-tampon’i Oliveta, dia hitany fa io toe-javatra io no nisy tao amin’ny fiangonana rehetra. Mihatra amin’izay rehetra manaraka ny dian’ny mponin’i Jerosalema, izay nanana fahazavana lehibe toy izany, ireo fampitandremana. Ity vahoaka ity dia aseho eo anoloantsika ho fampitandremana. Amin’ny fandavana ny fampitandreman’Andriamanitra amin’izao androntsika izao, dia averin’ny olona indray ny fahotan’i Jerosalema. Hitan’ny Tompo izay tsy hitan’ny olombelona sady tsy tiany ho hita—dia ny vokatr’izay rehetra kasain’ny olona atao any Battle Creek. Efa nataony avokoa izay rehetra azon’Andriamanitra atao. Nampamirapiratiny teo anoloan’ny mason’ny vahoaka ny fahazavana, mba tsy hahatratra ilay fetra izay tsy ahatsapana fibebahana intsony ny fahotany. Kanefa noho ny fizotry ny fialana ela tamin’ny fitsipika marina sy mahitsy, dia napetraky ny olona teo amin’ny tenany ny toerana izay tsy ahitana fahazavana sy fahamarinana, rariny sy famindrampo. Efa tonga anisan’ny toetrany indrindra izany làlana izany.” Testimonies, boky faha-8, 68.
Two Witnesses of Alpha and Omega
Vavolombelona Roan’ny Alfa sy Omega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Natao ho moana tamin’ny fomba mihoatra ny ara-boajanahary i Ezekiela, ary nampahafantarina izy fa rehefa lavo i Jerosalema dia ho afaka hiteny indray, ary amin’izany dia ho “famantarana” izy. Ny tsy fisaonan’i Ezekiela ny fahafatesan’ny vadiny no nanamarika ny famantarana alfa teo am-piandohan’ny fahirano, ary ny fisokafan’ny vavan’i Ezekiela rehefa lavo i Jerosalema no famantarana omega. Ny fahirano hatramin’ny fandringanana dia voamariky ny famantarana eo am-piandohana sy eo amin’ny fiafarana. Ao anatin’io fanoharana io ihany, ny vavolombelona faharoa momba ny famantarana alfa sy omega dia aseho amin’ny fahafatesan’ny “fanirian’ny mason’i Ezekiela” ho alfa, ary ny fahafatesan’ny “fanirian’ny maso” an’ny vahoaka no famantarana omega amin’ilay fe-potoana. Ilay fe-potoana iray taona sy tapany dia mitondra vavolombelona roa momba ny alfa sy omega. Ny fahafatesan’ny vadin’i Ezekiela dia nisolo tena ny fahababoana sy ny fanitsakitsahana ny antokon’olona, ary ny fahafatesana omega an’i Jerosalema dia nisolo tena ny fanitsakitsahana ny fitoerana masina.
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 24:24–27.
Ary Ezekiela dia ho famantarana ho anareo; araka izay rehetra nataony no hataonareo; ary raha tonga izany, dia ho fantatrareo fa Izaho no Tompo Andriamanitra. Ary ianao koa, ry zanak’olona, moa tsy amin’ny andro hanalako aminy ny heriny, dia ny hafalian’ny voninahiny, ny irin’ny masony, ary izay ifikirany amin’ny fony, dia ny zanany lahy sy ny zanany vavy, no hahatongavan’izay afa-mandositra aminao amin’izany andro izany, hampandre anao izany mba hohenoin’ny sofinao? Amin’izany andro izany dia hisokatra amin’ilay afa-mandositra ny vavanao, ka hiteny ianao, ary tsy ho moana intsony; ary ho famantarana ho azy ireo ianao; ka dia ho fantany fa Izaho no Jehovah. Ezekiela 24:24–27.
Six Deaths
Fahafatesana Enina
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Ny fahafatesan’ny vadin’i Ezekiela no manamarika ny fiandohan’ny fahirano sy ny fahafatesan’i Jerosalema, izay, araka ny faminaniana, no ampakarin’i Kristy, ary mampiseho mialoha ny lalàna alahady ho avy tsy ho ela, izay ialohavan’ny vanim-potoana iray asehon’ny fahirano. Ny vanim-potoanan’ny fahirano sy ny fandravana dia mari-pamantaran-dalana roa miavaka, na dia mifandray mivantana aza. Ny fahirano dia vanim-potoana iray, ary ny fandravana dia teboka iray eo amin’ny fotoana. Ny fandravana no lalàna alahady izay ialohavan’ny vanim-potoanan’ny fananganana ny sarin’ny bibidia. Ny vanim-potoanan’ny sarin’ny bibidia dia mifarana amin’ny mariky ny bibidia. Rehefa nanondro ny famantarana ny fandravana an’i Jerosalema tao amin’ny Matio efatra amby roapolo Jesosy, dia niresaka koa ny andron’i Noa Izy.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Fa tahaka ny tamin’ny andron’i Noa, dia ho tahaka izany koa ny fihavian’ny Zanak’olona. Fa tahaka ny tamin’ny andro talohan’ny safodrano, izay nihinanany sy nisotroany, nampaka-bady sy nampanambady, mandra-pahatongan’ny andro izay nidiran’i Noa tao amin’ny sambo-fiara, ary tsy nahalala izy mandra-pahatongan’ny safodrano ka nifaoka azy rehetra; dia ho tahaka izany koa ny fihavian’ny Zanak’olona. Matio 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Tamin’ny andron’i Noa dia nakatona ny varavaran’ny fotoam-pahasoavana, ka izany no nanambara mialoha ny lalàna Alahady izay ho avy tsy ho ela, izay asehon’ny fanidiana ny varavarana tamin’ny 22 Oktobra 1844 koa. Ny fe-potoana nanomboka tamin’ny fivoriambe tao Exeter ny 12–17 Aogositra 1844 dia maneho vanim-potoana ara-paminaniana izay mitondra mankamin’ny varavarana mikatona.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Tamin’ny andron’i Noa, i Noa dia nisolo tena ny anjely fahatelo, ary ny anjely fahatelo dia tonga teo amin’ny varavarana mihidy tamin’ny 22 Oktobra 1844. Tamin’ny andron’i Noa, izay nolazain’i Jesosy fa ho tahaka ny “fihavian’ny Zanak’olona,” ireo anjely telo ao amin’ny Apokalypsy faha-efatra ambin’ny folo no nitarika ho amin’ny varavarana mihidy. I William Miller dia nisolo tena ny hafatry ny anjely voalohany, ary notondroin’i Enoka tandindona tamin’ny andron’i Noa izany. I Joda dia mampahafantatra ny hafatr’i Enoka ho mitovy tandrify amin’ny hafatr’i Miller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Ary Enoka koa, ilay fahafito hatramin’i Adama, dia naminany ny amin’ireo hoe: Indro, avy ny Tompo mbamin’ny olo-masiny alinalina, hanao fitsarana amin’ny olona rehetra sy hampiaiky ny ratsy fanahy rehetra eo aminy ny amin’ny asa ratsy fanahy rehetra izay nataony tamin’ny faharatsiam-panahy, sy ny amin’ny teny mafy rehetra izay nolazain’ny mpanota ratsy fanahy hanohitra Azy. Joda 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Ny hafatry ny anjely voalohany nataon’i Miller dia nanambara ny “fitsarana” araka izay nasehon’ny hafatr’i Enoka ho tandindona. Ny fiandohan’i Enoka dia voamarika ho ilay “fahafito hatramin’i Adama.” Ny hafatr’i Miller dia nanomboka sy nifarana tamin’ny fahatongavan’ny “impito” namely ny fanjakana avaratra, ary enina amby efapolo taona tatỳ aoriana dia tonga ny anjely fahatelo tamin’ny 22 Oktobra 1844, rehefa tanteraka ilay “impito” namely ny fanjakana atsimo. Samy nanomboka tamin’ny fanondroana ny isa fito na Enoka na i Miller, izay iraky ny ora fitsarana. Ny vanim-potoana izay nanomboka tamin’i Enoka, ilay fahafito, dia nifarana tamin’ny fito andro nidiran’ny biby tao amin’ny sambo-fiara mandra-pikatonan’ny varavarana tamin’ny fomba mihoatra ny voajanahary. Mandrakariva i Jesosy no mampiseho ny farany amin’ny alalan’ny fiandohana.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enoka niteraka an’i Metosela, izay kosa niteraka an’i Lameka. Lameka sy Metosela dia maneho ny hafatry ny anjely faharoa ary koa ny hafatry ny antso mamatonalina. Ny antso mamatonalina dia nandroso hatramin’ny varavarana mihidy, ka izany no anehoana azy amin’i Metosela izay maty tamin’ny taona nisian’ny safodrano. Lameka no naneho ny hafatry ny anjely faharoa, ary Lameka dia maty dimy taona talohan’ny safodrano. Ireo dimy taona hatramin’ny nahafatesan’i Lameka ka hatramin’ny nahafatesan’i Metosela tamin’ny fotoana nikatonan’ny varavarana dia tandindon’ny fahafatesan’ny ampakarin’i Ezekiela, izay nanamarika ny fiandohan’ny vanim-potoana izay nitarika ho amin’ny fahafatesan’ny ampakarin’i Kristy, izay asehon’i Metosela.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enôka dia tandindon’ilay anjely voalohany izay tonga tamin’ny 1798, i Lameka kosa dia tandindon’ilay anjely faharoa izay tonga tamin’ny 19 Aprily 1844, ary i Metosela dia tandindon’ilay antso amin’ny misasakalina hatrany Exeter ka hatramin’ny varavarana mihidy tamin’ny 22 Oktobra 1844, izay notandindonin’i Noa. Ny dimy taona nanomboka tamin’ny fahafatesan’i Lameka ka hatramin’ny fahafatesan’i Metosela dia tandindon’ny herintaona sy tapany hatramin’ny 587 BC ka hatramin’ny 586 BC. Ireo dimy taona avy amin’i Lameka ka hatramin’i Metosela dia tandindon’ny dimy taona hatramin’ny 1448 ka hatramin’ny 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Tamin’ny 31 Oktobra 1448, dia maty i John Palaiologos, ary ny rahalahiny, i Constantine faha‑iraika ambin’ny folo, (ilay Constantine farany) dia nitady alalana tamin’ilay fahefana Tiorka silamo mba hiakatra eo amin’ny seza fiandrianan’i Roma atsinanana. Ny fanekena nataony tamin’ny 27 Jolay 1299 dia nahatanteraka ny vanim-potoana faharoa iray hetsy sy dimampolo taona ao amin’ny Apokalypsy toko fahasivy, izay aseho ao amin’ny andininy faha‑10. Dimy taona taorian’ny nahafatesan’i John Palaiologos, dia maty teo ambonin’ny mandan’i Constantinople ny rahalahiny, i Constantine faha‑iraika ambin’ny folo, raha nandresy ny empira Bizantina an’i Roma atsinanana i Mehmed II. Mehmed dia endrika Tiorka avy amin’ny anarana hoe Mohammed, koa ny fahafatesan’i Mohammed voalohany tamin’ny 632, izay nanomboka ny faminaniana voalohany iray hetsy sy dimampolo taona ao amin’ny Apokalypsy toko fahasivy, (hita ao amin’ny andininy faha‑5), ary nifarana tamin’ny fahafatesan’ilay Constantine farany teo an-tanan’i “Mohammed faharoa” enin-jato sy roapolo amby valopolo sy valonjato taona tatỳ aoriana. Dimy taona talohan’ny nahafatesany dia efa naminany ny faharavan’i Roma i Mohammed, ary tanterahin’ilay Tiorka nantsoina hoe Mohammed faharoa izany.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Konstantina farany, ilay fahiraika ambin’ny folo, dia maty tamin’ny adin’i Constantinople, ka izany no manondro ireo dimy taona hatramin’ny nahafatesan’i Jaona rahalahiny ka hatramin’ny nahafatesany. Ireo dimy taona ireo dia naseho mialoha tamin’ireo dimy taona hatramin’ny nahafatesan’i Lameka, ilay zanaka, ka hatramin’ny nahafatesan’i Metosela, ilay ray, dimy taona tatỳ aoriana, tamin’ny nikatonan’ny varavarana tamin’ny sambo-fiara. Koa ny fahafatesan’ny ampakarin’i Ezekiela dia naseho mialoha tamin’ny fahafatesan’i Lameka, ary miaraka izy ireo no manome vavolombelona ny amin’ny fahafatesan’i Jaona Palaiologos tamin’ny 1448. Ny fahafatesan’i Metosela izay nanaraka izany kosa dia mifandrindra amin’ny fahafatesan’ny ampakarin’i Kristy sy ny fandravana an’i Jerosalema tamin’ny 586 tal. J.K., ary miaraka izy ireo dia mifandrindra amin’ny fahafatesan’i Konstantina fahiraika ambin’ny folo.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Ny vavolombelona telo amin’ny vanim-potoana ara-paminaniana izay manomboka sy mifarana amin’ny fahafatesana iray, dia manazava ny vanim-potoanan’ny fananganana ny sarin’ilay bibidia izay mifarana amin’ny mariky ny bibidia, ary mifanaraka amin’ny fanambarana ny antso amin’ny misasakalina teo amin’ny tantaran’ny Millerita sy ny fananganana ny sarin’ilay bibidia izay mifarana amin’ny mariky ny bibidia ao amin’ny tantarantsika ankehitriny. Rehefa tanteraka ny mariky ny bibidia amin’ilay lalàna Alahady ho avy tsy ho ela, dia tonga ny “fitenenana” ara-paminaniana, mifanaraka amin’i Ezekiela izay afaka “niteny” araka ny sitrapony manokana rehefa rava i Jerosalema.
Speaking
Mitý
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Amin’ny lalànan’ny Alahady, izay tandindonin’ny fandravana an’i Jerosalema, ny fitenenana ara-paminanian’i Etazonia dia voamarika rehefa miteny toy ny dragona ilay mpaminany sandoka.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Ary nahita bibidia iray hafa niakatra avy tamin’ny tany aho; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Apokalypsy 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Amin’ny lalàn’ny Alahady, Balaama mikapoka ny ampondrany fanintelony, ary avy eo dia miteny ny ampondra.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Ary ny Tompo nampahalalaka ny vavan’ilay boriky, ka hoy izy tamin’i Balama: Inona no nataoko taminao no nikapohanao ahy intelo izao? Ary hoy Balama tamin’ilay boriky: Satria naneso ahy ianao; enga anie ka mba nisy sabatra teny an-tanako, fa hovonoiko ianao izao. Ary hoy ilay boriky tamin’i Balama: Tsy izaho va no borikinao, izay nitainginao hatrizay nahazoanao ahy mandraka androany? Efa fanaoko taminao va ny nanao toy izao? Dia hoy izy: Tsia. Nomery 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Ny mpaminany sandoka dia miteny amin’ny lalàn’ny Alahady, ary ny finoana silamo koa dia miteny amin’ny lalàn’ny Alahady. Samy mpaminany sandoka ara-paminaniana izy roa tonta. Amin’ny lalàn’ny Alahady no itenenan’ilay “fahitana” ao amin’i Habakoka izay niandry ela.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Fa ny fahitana dia mbola ho amin’ny fotoana voatendry; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izy, andraso ihany; fa tena ho avy tokoa izy, ka tsy hitaredretra. Habakoka 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakoka no tena mpaminany izay miteny mifanohitra amin’ireo mpaminany sandoka. Ny “fahitana” ao amin’i Habakoka dia miteny amin’ny alalan’ny vavan’i Ezekiela, izay moana fahiny, ary avy eo dia nosokafana ny vavany. Ny fampanantenana ny ho vavan’Andriamanitra dia nomena an’i Jeremia.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Nahoana no mandrakizay ny fahoriako, ary tsy azo sitranina ny feriko ka mandà tsy ho sitrana? Ho toy ny mpamitaka amiko tokoa va Hianao, sy ho toy ny rano izay tsy maharitra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha avoakanao ny sarobidy hiala amin’ny zava-poana, dia ho tahaka ny vavako ianao; aoka hiverina aminao izy, fa aza ianao no hiverina aminy. Jeremia 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Tamin’ny lalàn’ny Alahady, nifarana ny fahanginan’i Zakaria nandritra ny sivy volana, raha niteny izy ka nanamafy fa Joany no anaran’ny zanany. I Zakaria dia naneho ny fitarihana izay tsy mino ny tenin’ny anjely fahatelo, ary i Jaona kosa dia naneho ny hetsika Elia, dia ny fiangonana izay hampiditra ny Fiavian’i Kristy Fanindroany.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Ary hoy Zakaria tamin’ilay anjely hoe: Ahoana no hahafantarako izany? fa izaho dia efa antitra, ary ny vadiko efa mandroso fahanterana. Ary namaly ilay anjely ka nanao taminy hoe: Izaho no Gabriela, izay mitsangana eo anatrehan’Andriamanitra; ary nirahina hiteny aminao sy hitondra aminao izao teny soa mahafaly izao. Ary, indro, ho moana ianao ka tsy hahateny, mandra-pahatongan’ny andro hahatanterahan’izany zavatra izany, satria tsy nino ny teniko ianao, izay ho tanteraka amin’ny fotoany.
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Ary niandry an’i Zakaria ny olona ka gaga, satria naharitra ela tao amin’ny tempoly izy. Ary rehefa nivoaka izy, dia tsy nahateny taminy; ka fantatr’ireo fa nahita fahitana tao amin’ny tempoly izy; fa nanome famantarana tamin’izy ireo izy ka nitoetra ho moana. Lioka 1:18–22.
Zacharias was of the eighth course of priests.
Zakaria dia anisan’ny antokon’ny mpisorona fahavalo.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Tamin’ny andron’i Heroda, mpanjakan’i Jodia, dia nisy mpisorona anankiray atao hoe Zakaria, avy tamin’ny antokon’i Abia; ary ny vadiny dia isan’ny zanakavavin’i Arona, ary ny anarany dia Elizabeta. Ary samy marina teo anatrehan’Andriamanitra izy mivady, ka nandeha tsy nanan-tsiny tamin’ny didy sy ny fitsipika rehetra avy amin’ny Tompo. Ary tsy nanan-janaka izy ireo, satria momba Elizabeta; ary efa samy nandroso taona indrindra izy mivady. Ary nony nanao ny raharaham-pisoronany teo anatrehan’Andriamanitra izy, araka ny filaharan’ny antokony, dia araka ny fanao amin’ny raharaham-pisoronana no nahalatsahan’ny anjarany handoro ditin-kazo manitra raha niditra tao amin’ny tempolin’ny Tompo izy. Ary ny vahoaka betsaka rehetra dia nivavaka teo ivelany tamin’ny ora fandoroana ditin-kazo manitra. Lioka 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Ny mpaminany rehetra dia maneho ny andro farany, ary Zakaria dia niditra tao amin’ny tempoly, tahaka ny nataon’i Ezekiela. Izy dia tamin’ny antokon-draharaha fahavalo amin’ny mpisorona, izay manamarika tandindona ny amin’ireo fanahy valo tao amin’ny sambo fiaran’i Noa izay niala avy tamin’ny tontolo taloha ho amin’ny tontolo vaovao. Samy tsy nanan-tsiny izy sy ny vadiny, nefa i Zakaria dia hisalasala ny tenin’i Gabriela. Ny hetsika Millerita dia nanomboka ho Filadelfiana (tsy manan-tsiny) nefa nifindra ho Laodiseana tamin’ny 1856. Amin’ny andro farany, ny hafatry ny anjely dia ny hafatry ny anjely fahatelo, ary ny hafatr’i Gabriela tamin’i Zakaria dia maneho ny hafatry ny anjely fahatelo ary koa ny hafatr’i Elia, araka ny anehoan’i Jaona Mpanao-batisa azy.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Ary nisy anjelin’ny Tompo niseho taminy, nitsangana teo ankavanan’ny alitara fandoroana ditin-kazo manitra. Ary raha nahita azy Zakaria, dia raiki-tahotra izy, ka azon-tahotra indrindra. Fa hoy ilay anjely taminy: Aza matahotra, ry Zakaria; fa efa nohenoina ny fivavahanao; ary Elizabeta vadinao hiteraka zazalahy ho anao, ary hataonao hoe Jaona no anarany. Ary hanana fifaliana sy haravoana ianao; ary maro no hifaly noho ny nahaterahany. Fa ho lehibe eo imason’ny Tompo izy, ary tsy hisotro divay na zava-pisotro mahery; ary ho heniky ny Fanahy Masina izy hatrany an-kibon-dreniny. Ary maro amin’ny Zanak’Isiraely no hampodiny ho amin’ny Tompo Andriamaniny. Ary izy handeha eo alohany amin’ny fanahy sy ny herin’i Elia, hampodina ny fon’ny ray ho amin’ny zanaka, ary ny tsy mankatò ho amin’ny fahendren’ny marina; mba hanomana olona efa voavoatra ho an’ny Tompo. Ary hoy Zakaria tamin’ilay anjely: Ahoana no hahalalako izany? fa izaho efa antitra, ary ny vadiko efa mandroso andro. Ary ilay anjely namaly ka nanao taminy hoe: Izaho no Gabriela, izay mitsangana eo anatrehan’Andriamanitra; ary nirahina aho hiteny aminao sy hitory aminao izany teny soa mahafaly izany. Lioka 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Nisalasala i Zakaria fa ho tanteraka ny hafatry ny Elia izay ho avy.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Indro, Izaho haniraka an’i Elia mpaminany ho aminareo alohan’ny hahatongavan’ny andron’i Jehovah, ilay lehibe sy mahatahotra; ary izy hampody ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy, fandrao avy Aho ka hamely ny tany amin’ny ozona. Malakia 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Ao anatin’ny tontolon-kevitry ny fanisiana tombo-kase ao amin’ny Ezekiela toko fahasivy, Rahavavy White dia manondro ny antony nanoharana ny mpitarika ny fiangonana Advantista Mitandrina ny Andro Fahafito any Laodikia tamin’ny tsi-finoan’i Zakaria.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ny sokajin’olona izay tsy mahatsiaro alahelo noho ny fihenan’ny fiainam-panahiny, na tsy misaona noho ny fahotan’ny hafa, dia havela tsy hisy ny tombo-kasen’Andriamanitra aminy. Ny Tompo dia maniraka ny irany, dia ireo lehilahy mitondra fiadian’ny famonoana eny an-tanany hoe: ‘Manaraha azy hamaky ny tanàna, ka mamonoa; aza aoka ny masonareo hamindra fo, ary aza miantra; vonoy tanteraka na ny antitra na ny tanora, na ny zatovovavy, na ny ankizy madinika, na ny vehivavy; fa aza manakaiky izay olona rehetra misy famantarana; ary atombohy eo amin’ny fitoerako masina. Dia natombony teo amin’ny anti-panahy izay teo anoloan’ny trano izany.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Eto no ahitantsika fa ny fiangonana—izay fitoeran-masin’ny Tompo—no voalohany nahatsapa ny kapoky ny fahatezeran’Andriamanitra. Ireo loholona, dia ireo izay nomen’Andriamanitra fahazavana lehibe sady nijoro ho mpiambina ny tombontsoa ara-panahin’ny vahoaka, dia nivadika tamin’ny fitokisana napetraka taminy. Noraisin’izy ireo ny toerana hoe tsy ilaintsika ny miandry fahagagana sy ny fisehoana miharihary an’ny herin’Andriamanitra tahaka ny tamin’ny andro taloha. Niova ny fotoana. Ireo teny ireo no manamafy ny tsi-finoany, ka hoy izy: Tsy hanao soa ny Tompo, ary tsy hanao ratsy koa Izy. Be famindram-po loatra Izy ka tsy hamangy ny olony amin’ny fitsarana. Koa ‘Fiadanana sy filaminana’ no antson’ireo lehilahy izay tsy hanandratra ny feony intsony tahaka ny trompetra hampiseho amin’ny olon’Andriamanitra ny fandikan-dalàny sy amin’ny taranak’i Jakoba ny fahotany. Ireo alika moana izay tsy nety nivovo no ireo izay mahatsapa ny famalian-drariny avy amin’Andriamanitra tafintohina. Lehilahy, tovovavy, ary zaza madinika dia samy levona avokoa.” Testimonies, volume 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Nisalasala tamin’ny hafatry ny anjely fahatelo i Zakaria, izay hafatr’i Elia, ka mamerina ny tantaran’i Jaona Mpanao Batisa ary koa ny tantaran’i William Miller.
Five Months
Dimy Volana
Elisabeth hid her pregnancy for five months.
Nafenin’i Elisabeth nandritra ny dimy volana ny fitondrana vohoka nananany.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Ary rehefa afaka izany andro izany, dia nanan’anaka i Elisabeta vadiny, ka niery dimy volana nanao hoe: Izao no nataon’ny Tompo tamiko tamin’ny andro nijereny ahy hanala ny fahafaham-baraka tamiko teo anivon’ny olona. Ary tamin’ny volana fahenina dia nirahin’Andriamanitra Gabriela anjely ho any amin’ny tanàna iray any Galilia, atao hoe Nazareta. Lioka 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zakaria dia isan’ny antokon’ny mpisorona fahavalo, mifanaraka amin’ny famorana an’i Jaona zanany tamin’ny andro fahavalo, izay andro hitenenan’i Zakaria indray. Izy sy Jaona zanany dia maneho ireo fanahy valo izay tao anatin’ny sambofiaran’i Noa, izay nafenina tsy ho azon’ny fahafatesana nentin’ny ranon’ny safo-drano nandritra ny dimy volana, na dimampolo amby zato andro. Ny dimampolo amby zato andro amin’ny fitondrana vohoka sy amin’ny ranon’ny safo-drano dia mifanaraka amin’ireo fe-potoana roa misy dimy volana ao amin’ny Apokalypsy toko faha-sivy.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zakaria sy Jao zanany koa dia maneho ny fotoana iovan’ny fiangonana fahafito, Laodikia, ho amin’ny fiangonana fahavalo, Filadelfia. Hatramin’ny fanompoan’i Zakaria tamin’ny anjara fanompoana fahavalo ka hatramin’ny famoràna an’i Jao zanany tamin’ny andro fahavalo dia maneho vanim-potoana ara-paminaniana izay amaritan’ny isa fahavalo ny fiandohana sy ny fiafarana. Ao anatin’izany vanim-potoana ara-paminaniana izany dia misy fe-potoana dimy volana izay maneho fotoana fiafenana.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
Ny “fitenenan” ny faminaniana no manondro ny lalàn’ny Alahady izay ho avy tsy ho ela; koa Zakaria dia miteny eo amin’ny lalàn’ny Alahady, amin’ny fotoana anombohana tombo-kase ny zanany, araka ny asehon’ny asa famorana. Ao amin’izany tantara izany, talohan’ny lalàn’ny Alahady, rehefa miteny Zakaria, amin’ny faran’ny dimy volana, amin’ny volana fahenina dia mamangy an’i Elizabeta i Maria, ary ny Fanahy Masina manosotra an’i Elizabeta, izay, amin’ny maha-vehivavy azy, dia maneho ny fanosoran’Andriamanitra ny fiangonany efa-bolana mialoha ny lalàn’ny Alahady izay ho avy tsy ho ela.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Ary Maria niainga tamin’izany andro izany ka nandeha faingana ho any amin’ny tany havoana, ho any amin’ny tanàna anankiray any Joda; ary niditra tao an-tranon’i Zakaria, ka niarahaba an’i Elizabeta. Ary izao no niseho, raha vao ren’i Elizabeta ny fiarahaban’i Maria, dia nibitaka ny zaza tao an-kibony; ary Elizabeta dia nohenoin’ny Fanahy Masina; ary niantso tamin’ny feo mafy izy ka nanao hoe: Isaorana hianao eo amin’ny vehivavy, ary isaorana ny vokatry ny kibonao. Ary avy aiza no ahazoako izany, dia ny hahatongavan’ny renin’ny Tompoko atỳ amiko? Fa, indro, raha vao tonga tamin’ny sofiko ny feon’ny fiarahabanao, dia nibitaka noho ny hafaliana ny zaza tao an-kiboko. Ary sambatra izay nino; fa hisy fahatanterahan’izay zavatra nolazaina taminy avy tamin’ny Tompo. Lioka 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Tamin’ny faran’ny dimy volana, i Elizabeta dia niteny tamin’i Maria “tamin’ny feo mahery”, nidera ny finoan’i Maria ny hafatr’i Gabriela, izay amin’ny andro farany no hafatry ny anjely fahatelo. Ny vadin’i Elizabeta, dia Zakaria, no tsy nino, fa tsy i Maria. Ren’i Maria ny hafatr’i Gabriela dimy volana taorian’i Zakaria, koa ny finoany ny amin’ny anjely fahatelo dia voamarika ho tonga taorian’ny nampahafantarana ny hafatra miafin’ny dimy volana. Ny hafatra miafin’ny dimy volana amin’ny andro farany dia ireo dimy volana voalohany ao amin’ny Apokalypsy toko faha-9 andininy faha-5. I Maria dia maneho ny fiangonana amin’ny andro farany izay manaiky ny hafatry ny anjely fahatelo, izay ahitana fanokafana manokana ny amin’ny dimy volana, mialoha indrindra ny hihavian’ny fanambaràna ny lalàn’ny Alahady izay efa antomotra, eo ho eo amin’ny efa-bolana aty aoriana.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Tamin’ireo mariky ny lalana tamin’ny fitsidihan’i Maria no ifamatoran’ny fihetsik’ireo anjely voalohany sy faharoa, izay asehon’i Zakaria sy Elizabeta, amin’ny fihetsiky ny anjely fahatelo izay asehon’i Maria sy Josefa. Zakaria dia maneho manampahefana iray avy amin’ny fiangonana izay tsy nino ny hafatry ny anjely fahatelo; ary Josefa, ilay mpandrafitra, dia maneho fihetsiketsehana iray asehon’ny asa iantohan-tena. Mifarana tahaka ny niandohany ny Advantisma, ary fihetsiketsehana no niandohany, fa tsy rafitra ara-piangonana voalamina. Ny fihetsiky ny iray hetsy sy efatra arivo amby efatra alina, izay asehon’i Josefa sy Maria ary Kristy, dia havana akaiky mivantana amin’ny fihetsiketsehana Millerita izay asehon’i Zakaria sy Elizabeta ary Jaona; ary ny tsy finoana tamin’ny 1863 dia asehon’i Zakaria. Ny 1863 dia maneho ny tsy finoana ny hafatry ny anjely voalohany sy faharoa, ary ny fihetsiky ny anjely fahatelo kosa dia maneho ny finoan’i Maria.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Ny anjely dia nirahina hanampy ilay anjely mahery avy any an-danitra, ary reko ny feo izay toa nanakoako hatraiza hatraiza hoe: ‘Mivoaha avy ao aminy, ry oloko, mba tsy ho mpiombona amin’ny fahotany ianareo, ary mba tsy handraisanareo anjara amin’ny lozany. Fa ny fahotany dia tafakatra hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony.’ Io hafatra io dia toa fanampin’ny hafatra fahatelo, niombona taminy tahaka ny niombonan’ilay antso tamin’ny misasakalina tamin’ny hafatry ny anjely faharoa tamin’ny taona 1844. Ny voninahitr’Andriamanitra dia nitoetra teo amin’ireo olo-masina maharitra sy miandry, ary tamin-kahasahiana no nanomezany ilay fampitandremana farany manetriketrika, nitory ny fahalavoan’i Babylona sy niantso ny olon’Andriamanitra hivoaka avy ao aminy mba hahafahany mandositra ny fitsarana mahatahotra miandry azy.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Ny fitambaran’ny hafatra roa dia asehon’ny famangian’i Maria an’i Elizabeta, ary tonga izany teboka izany rehefa ambara izay nafenina nandritra ny dimy volana. Izany teboka izany no ihaonan’ny faminaniana roa ka anambarana azy miaraka. Ny iray dia nambaran’i Elizabeta ary ny iray kosa nambaran’i Maria. Ny fitambaran’ny hafatra roa dia manondro ny fotoana ihaonan’ny antso amin’ny misasakalina amin’ny hafatry ny anjely faharoa, ary izany no nitranga teo amin’ny tantaran’ny Millerita tao amin’ny fivoriana an-toby tao Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Taorian’i Elisabeth ary avy eo i Maria nanonona ny fanambaràny, dia “nitoetra teo aminy tokony ho telo volana Maria, ary niverina tany an-tranony.” Lioka 1:56. Ilay fe-potoana enina amby enimpolo andro hatrany Exeter ka hatramin’ny 22 Oktobra 1844 dia asehon’ireo efa-bolana ireo, izay nifarana tamin’ilay lalàn’ny Alahady ho avy tsy ho ela, tamin’ny fotoana nitenenan’i Zakaria. Ireo efa-bolana ireo dia maneho ny vanim-potoanan’ny fanambaràna ny hafatry ny antso amin’ny misasakalina, izay tonga aorian’ny hafatry ny dimy volana miafina.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Ny hafatra roa teo amin’ny tantaran’ny Millerita dia ny an’ny anjely voalohany sy faharoa, ary ny hafatry ny anjely voalohany dia nohamafisin’ny fahatanterahan’ny faminaniana ara-potoana izay nanomboka tamin’ny fe-potoana dimy volana, izay voasarona ampahany mandra-pahatongan’ny folo andro talohan’ny fahatanterahany tamin’ny 11 Aogositra 1840, araka ny nambaran’i Josiah Litch. Ny fanamafisana ny hafatry ny anjely faharoa dia ny fanitsiana ny faminaniana diso momba ny taona 1843, izay nitranga tao amin’ny fivoriambe an-toby tao Exeter, araka ny nambaran’i Samuel Snow.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Ny fanambarana ny hafatra roa sosona amin’ny antso amin’ny misasakalina dia aseho ho fotoana fohy mialoha ny nihidianan’ny varavarana, izay, ao amin’ny tantaran’i Noa, dia nanokatra fe-potoana dimy volana izay nifarana tamin’ny nipetrahan’ny sambofiara teo an-tampon’ny tendrombohitra Ararata. Ny fe-potoan’ny fanambarana ny antso amin’ny misasakalina dia tonga aorian’ny namahana ny tombo-kasen’ireo dimy volana miafina, izay tonga folo andro talohan’ny 11 Aogositra 1840, ary tonga koa izany taorian’ny nanesoran’ny Tompo ny tànany tamin’ireo tandindona izay nosaronany teo amin’ny tabilao 1843. Ny folo andro nanomboka ny 1 ka hatramin’ny 11 Aogositra dia mifanaraka amin’ny enina amby enimpolo andro hatrany Exeter ka hatramin’ny 22 Oktobra 1844, ary ny vavolombelona roa sosona dia manondro fa ny famahana ny tombo-kasen’ireo dimy volana miafina, miaraka amin’ny fanitsiana ilay fanambarana tsy marina izay niteraka ny fahadisoam-panantenana voalohany, dia miseho rehefa mifanena sy miarahaba an’i Elisabeth i Maria tamin’ny volana fahenina.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Amin’ny lalàn’ny Alahady, i Etazonia dia miteny tahaka ny dragona, ny borikin’ny finoana silamo dia miteny, ary ny fahitan’i Habakoka dia miteny amin’ny alalan’ny vavan’i Jeremia, Zakaria ary Ezekiela. Amin’ny lalàn’ny Alahady dia famantarana i Ezekiela, ka izany no anehoany ny saina atsangana amin’ny lalàn’ny Alahady. Roa amin’ireo filazana sivy ny teny hoe “famantarana” ao amin’ny bokin’i Ezekiela no manondro ny “Sabata” ho famantarana ny fanamasinana, izay maneho ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Kanefa niasa noho ny amin’ny Anarako Aho, mba tsy ho voaloto teo anatrehan’ny jentilisa, izay nonenan’izy ireo, teo imason’izy ireo no nampahafantarako ny tenako taminy, tamin’ny namoahako azy hiala avy tany amin’ny tany Egypta. Koa dia nampivoahiko hiala avy tany amin’ny tany Egypta izy ka nentiko ho any an-efitra. Ary nomeko azy ny didiko, sady nasehoko azy ny fitsipiko, izay raha ataon’ny olona dia ho velona amin’izany izy.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Ary izaho kosa nanome azy ny Sabatako ho famantarana eo amiko sy eo aminy, mba hahafantarany fa Izaho no Jehovah izay manamasina azy. Fa ny taranak’Isiraely dia nikomy tamiko tany an-efitra; tsy nandeha araka ny didiko izy, ary nanamavo ny fitsipiko, izay raha ataon’ny olona dia ho velona amin’izany izy; ary nandoto fatratra ny Sabatako izy; ka hoy Aho: Haidiko aminy any an-efitra ny fahatezerako handringanana azy. Nefa niasa noho ny anarako Aho, mba tsy ho voaloto eo imason’ny jentilisa izay nahitan’izy ireo ny namoahako azy. Ary koa nanangan-tanana tamin’izy ireo tany an-efitra Aho fa tsy hampiditra azy ho any amin’ny tany izay nomeko azy, tondra-dronono sy tantely, izay voninahitry ny tany rehetra; satria nanamavo ny fitsipiko izy, ary tsy nandeha araka ny didiko, fa nandoto ny Sabatako; fa ny fony dia nanaraka ny sampiny. Kanefa ny masoko dia niantra azy ka tsy nandringana azy, ary tsy naringako tanteraka tany an-efitra izy. Fa hoy Aho tamin’ny zanany tany an-efitra: Aza mandeha araka ny didin’ny razanareo, ary aza mitandrina ny fitsipiny, na mandoto tena amin’ny sampiny; Izaho no Jehovah Andriamanitrareo; mandehana araka ny didiko, ka tandremo ny fitsipiko, ary araho izany; Ary manamasìna ny Sabatako; dia ho famantarana eo amiko sy eo aminareo izany, mba hahafantaranareo fa Izaho no Jehovah Andriamanitrareo. Ezekiela 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Ezekiela dia maneho ny fanevan’ny iray hetsy sy efatra arivo amby efatra alina, ary ny famantarana ny maha-Andriamanitra tafaray amin’ny maha-olombelona dia ny “sabata”-n’ny Tompo. Ezekiela no famantarana eo am-piandohan’ny fahirano, ary izy no famantarana amin’ny fandravana an’i Jerosalema, rehefa atsangana ho faneva izy. Eo am-piandohan’ny fahirano, ireo izay mandà tsy hahita sy tsy hihaino, izay manamasi-dratsy ny “sabata”-ny, dia famantarana koa.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Dia tonga tatỳ amiko ny sasany tamin’ny loholon’ny Isiraely ka nipetraka teo anatrehako. Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, ireo lehilahy ireo dia nanangana ny sampiny tao am-pony, ary nametraka teo anoloan’ny tavany ny vato mahatafintohina amin’ny helony; moa va Aho mba hotadiaviny akory? Koa mitenena aminy, ka lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Ny lehilahy rehetra amin’ny taranak’Isiraely izay manangana ny sampiny ao am-pony, ary mametraka eo anoloan’ny tavany ny vato mahatafintohina amin’ny helony, dia manatona ny mpaminany; Izaho Jehovah hamaly azy izay manatona araka ny haben’ny sampiny maro; mba hahazoako ny taranak’Isiraely amin’ny fony ihany, satria tafasaraka amiko izy rehetra noho ny sampiny.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Koa lazao amin’ny taranak’i Isiraely hoe: Izao no lazain’i Jehovah Tompo: Mibebaha ianareo, ka mivilia hiala amin’ny sampinareo; ary avilio hiala amin’ny fahavetavetanareo rehetra ny tavanareo. Fa samy izay rehetra amin’ny taranak’i Isiraely, na amin’ny vahiny monina ao amin’ny Isiraely, izay misaraka amiko ka mampiorina ny sampiny ao am-pony, ary mametraka eo anoloan’ny tavany ny vato mahatafintohina amin’ny helony, dia manatona mpaminany mba hanontany aminy ny amiko,—Izaho Jehovah no hamaly azy amin’ny tenako; ary hatrehiko amin’ny tavako izany olona izany, ka hataoko famantarana sy ohabolana izy, ary hofongorako tsy ho eo afovoan’ny oloko izy; dia ho fantatrareo fa Izaho no Jehovah. Ary raha voafitaka ny mpaminany ka miteny teny izy, Izaho Jehovah no namitaka izany mpaminany izany; ary hahinjitro aminy ny tanako, ka horavako tsy ho eo afovoan’ny oloko Isiraely izy. Dia hitondra ny sazin’ny helony ireo: ny sazin’ny mpaminany dia ho tahaka ny sazin’izay manatona azy, mba tsy hivaona hiala amiko intsony ny taranak’i Isiraely, ary tsy haloto amin’ny fahadisoany rehetra intsony; fa mba ho oloko izy, ary Izaho ho Andriamaniny, hoy Jehovah Tompo. Ezekiela 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Tao Nashville, ireo ao anatin’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana izay tsy nino tahaka an’i Zakaria, izay “nandray ny toerana fa tsy ilaintsika ny miandry fahagagana sy ny fanehoana miharihary ny herin’Andriamanitra tahaka ny tamin’ny andro taloha,” araka izay asehon’ny taona 1840 ka hatramin’ny 1844, dia hifanehatra amin’ireo any ivelan’ny Advantisma momba ny antony tsy nanomezany fampitandremana. Izy ireo no tonga ilay “famantarana” ny hafatry ny filazana fiadanana sy filaminana sandoka, izay manamarika ny fisarahan’ny hendry sy ny adala araka izay asehon’ireo lay roa mifanohitra tamin’ny fivoriana an-toby tao Exeter. Mitondra “famantarana” ny fanompoan-tsampy sy ny fikomiana izy ireo, raha i Ezekiela kosa mitondra ny tena hafatra fampitandremana ara-paminaniana. Amin’ny faran’ny fahirano, rehefa rava i Jerosalema, izay maneho ny lalàna alahady, ny famantarana ny fikomiana dia ny mariky ny bibidia ary ny famantarana ny fankatoavana dia ny tombo-kasen’Andriamanitra.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Ny fotoam-pahasoavana ho an’ny Advantisma dia hifarana tanteraka amin’ny lalàna momba ny Alahady, ary eo no misy famantarana ny marina sy ny ratsy fanahy izay voamarika ao. Ny fifaranan’ny fotoam-pahasoavana amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela dia tandindon’ny fifaranan’ny fotoam-pahasoavana rehefa hitsangana Mikaela, ary eo ny famantarana ny fahafatesan’ny vahoaka maro dia asehon’i Goga sy Magoga.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Ary izay mandalo mamakivaky ny tany, raha misy mahita taolan’olona, dia hanangana famantarana eo anilany izy mandra-pandevin’ny mpandevina azy ao amin’ny lohasahan’i Hamongoga. Ary ny anaran’ny tanàna koa dia hatao hoe Hamona. Toy izany no hanadiovany ny tany. Ezekiela 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Ny famantarana ny fanekena dia asongadina ao amin’ny toko fahafito amby telopolo ao amin’i Ezekiela, izay anomezan’aina ny lohasahan’ny taolana maty ary ampiraisina ireo hazo roa. Omena aina ireo taolana amin’ny alalan’ny hafatry ny finoana silamo, izay asehon’ny rivotra efatra, ka izany no tandindon’ny 11 Aogositra 1840. Ampiraisina ho iray ireo hazo roa, ka izany no maneho ny fampiraisana ny hafatry ny anjely faharoa amin’ny hafatry ny antso amin’ny sasakalina. Ny taolana dia fanehoana ny fanomezana hery ny anjely voalohany ary ny hazo roa dia fanehoana ny fanomezana hery ny anjely faharoa. Aorian’izany, ny olon’Andriamanitra dia tonga vahoaka voafidiny amin’ny andro farany sady vahoakan’ny fanekeny, asehon’i Jaona ho iray hetsy sy efatra amby efatra alina.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Ary koa, hanao faneken’ny fiadanana amin’izy ireo Aho; fanekena mandrakizay no ho aminy izany; ary hampiorina azy Aho, sy hampitombo azy, ary hametraka ny fitoerako masina eo afovoany mandrakizay. Ny tabernakeliko koa ho eo aminy; eny, Izaho ho Andriamaniny, ary izy ho oloko. Ary ho fantatry ny jentilisa fa Izaho Jehovah no manamasina ny Isiraely, raha eo afovoany mandrakizay ny fitoerako masina. Ezekiela 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Ny fampiraisana ny Maha-Andriamanitra sy ny maha-olombelona dia aseho amin’ny fomba isan-karazany ao amin’ny Tenin’Andriamanitra, ary ohatra iray amin’izany ny rehefa ny “fiarovan’ny fanahy” izay miorina ao anatin’ny toetra ambony ananan’ny olombelona dia ampiraisina amin’ny fiarovana ao amin’ny fitoeran-masin’Andriamanitra. Rehefa ny efitranon’ny seza fiandrianana any an-danitra, izay maneho ny fiarovan’Andriamanitra, dia ampiraisina amin’ny fiarovan’ny toetra ambony ananan’ny olombelona, dia “hamasinina” ny vahoakan’Andriamanitra ary Izy no hitoetra “eo afovoany mandrakizay doria.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Aorian’ny toko fahafito amby telopolo, Ezekiela dia manolotra ny toko fahavalo amby telopolo sy fahasivy amby telopolo, izay iresahany an’i Goga sy Magoga ho tandindon’ny firaisan’ireo olombelona izay ivelan’ny vahoaka voafidin’Andriamanitra amin’ny fanekena. Ao amin’ny toko fahaefapolo, ny vahoakan’ny fanekena ao amin’ny toko fahafito amby telopolo dia aseho ho tempoly mameno ny tany manontolo. Ny toko fahavalo amby telopolo ka hatramin’ny fahaefapolo dia maneho ny fitsanganan’ny vahoakan’ny faneken’Andriamanitra amin’ny andro farany, araka ny asehon’ny isa 38 sy 40.
We will continue these things in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.