The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Ang aklat ni Joel ay humaharap sa pamunuan ng Laodiceang Iglesia ng mga Seventh-day Adventist sa pamamagitan ng patotoo ng lumalalang paghihimagsik nito sa loob ng apat na salinlahi. Ang apat na salinlahing iyon ay inilalarawan din sa Ezekiel kabanata walo, kung saan ang dalawampu’t limang lalaki ng ikaapat na salinlahing iyon ay yumuyukod sa araw. Noong 1901, labintatlong taon matapos ang paghihimagsik ng 1888, ang iglesiang Adventista ay nagtatag ng isang komite upang mamuno sa iglesia.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Niorina nandritra ilay fanavaozana lehibe tamin’ny Fivorian’ny Fihaonambe Jeneraly tamin’ny taona 1901 ny Komity Mpanatanteraky ny Fihaonambe Jeneraly voalohany, ary nisy mpikambana 25 izy. Izany dia fanitarana lehibe raha oharina amin’ilay komity talohan’ny 1901, izay nahitana mpikambana 13 monja. Nitombo nandritra ny taona maro ny isan’ny mpikambana, nefa i Jesosy dia mampifandray mandrakariva ny farany amin’ny fiandohana. Ny fiandohana dia mpikambana 25, ka iray no mpitarika, mifanandrify amin’ny filaharana iray tao amin’ny fitoerana masina, izay nahitana mpisorona 24 sy mpisoronabe iray.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Jodasy sy ny Synedriona dia tandindon’ny fikomiana roa tamin’ny andron’i Kristy. Ny Synedriona dia maneho ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana. Ny fandraisan’ny Synedriona anjara tamin’ny fanomboana an’i Kristy tamin’ny hazo fijaliana dia tandindon’ny anjara asan’ny Advantisma ao amin’ny fotoan-tsarotry ny lalàna alahady. Ny Synedriona—filankevitra jiosy ambony indrindra tany Jerosalema, izay nahitana lohan’ny mpisorona sy anti-panahy ary mpanora-dalàna, notarihin’i Kaiafa Mpisoronabe—dia nanana anjara toerana lehibe teo amin’ireo zava-nitranga nitarika ho amin’ny fahafatesan’i Jesosy.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Taorian’ny nisamborana an’i Jesosy tao Getsemane (noketrehina tamin’ny famadihan’i Jodasy), dia nentina teo anatrehan’ny Synedriona tamin’ny alina tao an-tranon’i Kaiafa Izy. Nitady porofo hiampangana Azy izy ireo ka namoaka vavolombelona izay niampanga Azy ho niteny ratsy an’Andriamanitra sy ho mpikomy.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Rehefa nanontany mivantana an’i Jesosy i Kaiafa raha Izy no Mesia (na Zanak’Andriamanitra), ny valiny nanaovany hoe: “Ianao no nilaza izany” dia nitarika ny mpisoronabe hanambara hoe: “Fitenenan-dratsy!” Notsarain’ny Synedriona ho mendrika ho faty Izy. Noho izy ireo tsy nanana fahefana, teo ambanin’ny fitondrana romana, hampihatra sazy fanamelohana ho faty, dia natolony tamin’i Pontio Pilato, governora romana, i Jesosy, sady niampanga Azy ho mpikomy mba hahazoana fanamelohana ho faty avy amin’ny Romanina. Ny fanomboana tamin’ny hazo fijaliana dia novanterahin’ny miaramila romana teo ambanin’ny didin’i Pilato, nefa taorian’ny nanaiky ny fanerena nataon’ny lohandohan’ny mpisorona sy ny vahoaka marobe ihany i Pilato (izay nitaky ny hahafatesan’i Jesosy sy ny hamotsorana an’i Barabasy).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
“Fony Kristy tetỳ ambonin’ity tany ity, dia Barabasy no nofidin’izao tontolo izao. Ary ankehitriny izao tontolo izao sy ny fiangonana dia manao io safidy io ihany. Ny fisehoan-javatra tamin’ny famadihana sy ny fandavana ary ny fanomboana an’i Kristy tamin’ny hazo fijaliana dia naverina naseho, ary mbola haverina hiseho indray amin’ny ambaratonga lehibe dia lehibe. Ho feno ny toetran’ilay fahavalo ny olona, ary miaraka amin’izany dia hanana hery lehibe ny fitaka ataony. Araka izay ambaratonga andavanana ny mazava no hisian’ny fiheveran-diso sy ny tsy fifankahazoana. Izay mandà an’i Kristy ka mifidy an’i Barabasy dia miasa eo ambanin’ny fitaka mahavery. Ny fanolokoloana diso sy ny fiampangana lainga dia hitombo ho fikomiana miharihary. Raha ratsy ny maso, dia ho feno haizina ny tena rehetra. Izay manolotra ny fitiavany amin’ny mpitarika hafa ankoatra an’i Kristy dia hahita ny tenany eo ambanin’ny fifehezan’ny fahadalana mandrendrarendra izay mahasarika fatratra, ka eo ambanin’ny heriny dia miala amin’ny fihainoana ny fahamarinana ny fanahy mba hino lainga. Voafandrika sy voasambotra izy, ary amin’ny asany rehetra dia miantso hoe: Alefaso ho anay Barabasy, fa homboina amin’ny hazo fijaliana Kristy.”
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Na dia ankehitriny aza dia eo am-panaovana io fanapahan-kevitra io. Ny zava-niseho natao teo amin’ny hazo fijaliana dia averina tanterahina indray. Ao amin’ireo fiangonana izay efa niala tamin’ny fahamarinana sy ny fahitsiana no anehoana izay azon’ny toetra maha-olombelona atao sy izay hataony rehefa tsy foto-kevitra mitoetra ao amin’ny fanahy ny fitiavan’Andriamanitra. Tsy tokony ho gaga isika na amin’inona na amin’inona mety hitranga ankehitriny. Tsy tokony ho talanjona isika na amin’ny fisehoan-javatra mampihorohoro toy inona aza. Ireo izay manitsakitsaka eo ambanin’ny tongony tsy masina ny lalàn’Andriamanitra dia manana ilay fanahy izay nananan’ireo lehilahy izay nanivaiva sy namadika an’i Jesosy. Tsy misy fanenenan’ny fieritreretana akory, fa hataony ny asan-drainy, dia ny devoly. Hanontany ilay fanontaniana izay nivoaka avy tamin’ny molotra mpamadika an’i Jodasy izy ireo hoe: Inona no homenareo ahy raha atolotro aminareo Jesosy Kristy? Na dia ankehitriny aza dia amidy i Kristy amin’ny alalan’ny tenan’ireo olony masina.” Review and Herald, 30 Janoary 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Raha tena midika marina izay lazainy io andalan-teny io, dia ireo izay asiana marika ho “mifidy an’i Barabasy” dia tsy ho afaka hahatakatra izay ampianarin’ilay andalan-teny. Ireo olona ireo no olona ao amin’ny 2 Tesaloniana izay mandray fahadisoam-pisainana mahery, satria tsy tia ny fahamarinana izy. Hoy izy momba ireo izay mifidy an’i Barabasy: “Izay manolotra ny fitiavany amin’izay mpitarika hafa ankoatra an’i Kristy dia hahita ny tenany eo ambany fifehezana, amin’ny tena sy fanahy ary saina, amin’ny firaiketana jamba iray izay mahasondriana fatratra ka eo ambanin’ny heriny ny fanahy dia miala amin’ny fihainoana ny fahamarinana mba hino lainga.” Ireo izay mifidy an’i Barabasy dia eo ambany fifehezan’i Satana alohan’ny famantarana ny hazo fijaliana sy ny lalàna Alahady. Ao anatin’izany toe-javatra izany dia tsy misy ahafahany mahatakatra izay ampianarin’ilay andalan-teny. Noho izany dia hilaza izy ireo fa “ireo toe-javatra tamin’ny fotoana nanoratan-dRahavavy White ireo teny ireo dia ho an’izany tantara manokana izany, fa tsy ankehitriny.” Angamba hiteny izy ireo hoe: “Miresaka ny amin’ny Kristianisma amin’ny heviny ankapobeny izy, ary tsy mihatra mivantana amin’ny Advantista Mitandrina ny Andro Fahafito izany.” Hadalana mitafotafo.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Mazava ho azy fa ny toe-javatra ara-tantara tamin’ny fotoana nanoratan’i Rahavavy White ireo teny ireo dia tena fanamarihana momba ny tantarany manokana; nefa tahaka an’i Jaona ao amin’ny Apokalypsy, rehefa asaina manoratra ny mpaminany, dia asaina manoratra “izay zavatra efa hitanao, sy izay zavatra ankehitriny, ary izay zavatra mbola ho avy rahatrizay.” Rehefa manoratra ny zavatra ankehitriny ny mpaminany, dia sady manoratra ny zavatra mbola ho avy koa izy.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Ny fitarihan’ny Advantisma dia asehon’ireo lehilahy 25 ao amin’i Ezekiela, izay mifanaraka ara-paminaniana koa amin’ireo lehilahy 250 izay niara-nitsangana tamin’i Kora, Datana ary Abirama. Toy izany koa, ary manan-danja tsy latsaka amin’izany, ireo mpikomy tamin’ny taona 1888 sy tamin’ny Fihaonambe Jeneraly tao Minneapolis dia nofaritan-dRahavavy White ho mamerina ny fikomian’i Kora, Datana ary Abirama. Mampianatra mivantana Rahavavy White fa rehefa midina ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo ka mampahazava ny tany amin’ny voninahiny, dia manomboka ny ranonorana farany.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ny orana farany dia hirotsaka amin’ny vahoakan’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany manontolo dia hazavain’ny voninahiny.” Review and Herald, 21 Aprily 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Nampianatra mivantana i Sister White fa nidina tamin’ny Fivoriambe Foibe tamin’ny taona 1888 ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo, niaraka tamin’ireo hafatr’i A. T. Jones sy E. J. Waggoner. Raha tany amin’ilay Fivoriambe izy, dia tena resin’ny alahelo noho ny fikomiana ka nanapa-kevitra ny hanangona ny entany sy hiala; nefa nisy anjely nilaza taminy fa tsy maintsy mijanona izy ka handrakitra ny tantara, satria famerenana ny fikomian’i Kora izany. Nahoana no tian’ilay anjely ho voarakitra izany, raha tsy ho fijoroana ho vavolombelona amin’ny andro farany? Raha fijoroana ho vavolombelona ho an’ny andro farany izany, inona koa no mety ho heviny, afa-tsy hoe ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikeana dia handeha amin’ny dian-tongotry ny Synedriona mandritra ny krizin’ny lalàna alahady, ary indrindra fa ny tantara mitondra mankany amin’izany.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Ny hafatr’i Jones sy Waggoner dia naseho ho ny “hafatry ny fanamarinana amin’ny finoana, marina tokoa,” ny “hafatry ny Laodikia,” ny “hafatry ny fahamarinan’i Kristy” ary ny “hafatry ny anjely fahatelo.” Ny mpikomy dia nanohitra io hafatra io, ary nandà koa ny fitarihan’ny Fanahin’ny Faminaniana sy ireo iraka voafidy tamin’ilay fivoriana. Mampianatra koa Rahavavy White fa rehefa harodana ireo trano lehibe ao New York City, amin’ny fikasihan’ny herin’Andriamanitra, dia ho tanteraka ny Apokalypsy 18:1–3. Hatramin’ny 9/11 dia naverin’ny fitarihan’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikia ny fikomian’i Kora, ny fikomian’ireo lehilahy fahiny 25, ny fikomian’ny fitarihana tamin’ny 1888 ary ny fikomian’ny Synedriona tamin’ny fotoana nitarika ho amin’ny hazo fijaliana. Ireo lehilahy 25 ireo dia tandindona maneho fisoronana Levita sandoka.
A Levite was to 25 years old when he began to serve.
Ny Levita iray dia tokony ho dimy amby roapolo taona rehefa manomboka manompo.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Ary hoy Jehovah niteny tamin’i Mosesy ka nanao hoe: Izao no anjaran’ny Levita: hatramin’ny dimy amby roapolo taona no ho miakatra dia hiditra hanao ny fanompoana amin’ny asan’ny tabernakelin’ny fiangonana izy; ary raha mahatratra dimampolo taona kosa dia hitsahatra tsy hanao izany fanompoana izany intsony, ka tsy hanompo intsony; nefa hiara-manompo amin’ny rahalahiny ao amin’ny tabernakelin’ny fiangonana izy, mba hitandrina ny andraikitra, fa tsy hanao asa intsony. Dia toy izany no hataonao amin’ny Levita ny amin’ny andraikiny. Nomery 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Un Lévite commence son service à l’âge de vingt-cinq ans et sert pendant vingt-cinq ans, jusqu’à ce qu’il ait cinquante ans. Le Messager de l’Alliance, dans Malachie trois, est en train de purifier et aussi de nettoyer les Lévites au moment de la loi du dimanche, comme Il l’a fait le 22 octobre 1844.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Indro, Izaho haniraka ny irako, ary izy hanamboatra ny lalana eo alohako; ary ny Tompo, izay tadiavinareo, dia ho avy tampoka ho ao amin’ny tempoliny, dia Ilay iraky ny fanekena, izay ankasitrahanareo; indro, ho avy Izy, hoy Jehovah, Tompon’ny maro.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Fa iza no mahazaka ny andron’ny fihaviany? ary iza no hahajoro raha miseho Izy? fa tahaka ny afon’ny mpandrendrika Izy, ary tahaka ny savonin’ny mpanasa lamba; Ary hipetraka Izy tahaka ny mpandrendrika sy mpanadio volafotsy; ary hodioviny ny zanak’i Levy, ka hodioviny tahaka ny volamena sy ny volafotsy izy, mba hahafahany manolotra fanatitra amin’ny fahamarinana ho an’i Jehovah. Ary amin’izany ny fanatitry ny Joda sy Jerosalema dia ho sitrak’i Jehovah, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
Ny isa “25”, amin’ny maha-tandindona azy, dia maneho tsy ny Levita mahatoky ihany, fa ny Levita sandoka koa. Noho izany, ny “25” amin’ny maha-tandindona azy dia manondro ny fisarahana misy eo amin’ny sokajin’olona roa mpivavaka, na virijina hendry sy adala izy ireo, na ondry sy osy, na vary sy tsimparifary. Ny isa dimy amby roapolo dia tandindon’ny Levita tsy ihany, fa tahaka izany koa, ary zava-dehibe indrindra, dia tandindon’ny fisarahana (fanadiovana) ny Levita. Izany fisarahana izany dia amin’ny lalàn’ny Alahady, ary lohahevitra fototra ao amin’ny Tenin’Andriamanitra ara-paminaniana. Mety indrindra raha ny Matio toko faha-dimy amby roapolo dia fitohizana tsotra izao amin’ny faminanian’i Jesosy momba ny faran’izao tontolo izao ao amin’ny Matio faha-dimy amby roapolo.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Dia nivoaka Jesosy ka niala teo amin’ny tempoly; ary nanatona Azy ny mpianany mba haneho Azy ny trano fanorenan’ny tempoly. Fa hoy Jesosy taminy: Tsy hitanareo va izany zavatra rehetra izany? Lazaiko aminareo marina tokoa: Tsy hisy havela eto na dia vato iray hitoetra eo ambonin’ny vato iray aza, fa horavana avokoa izany. Matio 24:1, 2
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Rehefa niala tao amin’ny tempoly Jesosy, dia tsy niverina tao intsony Izy. Ao amin’ireo andininy farany amin’ny toko fahatelo amby roapolo, Jesosy dia nanambara fitsarana tamin’ny Synedriona, ary ny fitsarana dia aseho amin’ny endriky ny loza valo, ka amin’izany dia sandoka ny fanahafana ireo fanahy valo tao amin’ny sambo-fiara, ny andro fahavalo amin’ny famorana, ny andro fahavalo amin’ny fitsanganan-ko velona, ireo taranaka valo hatramin’i Abrahama 430 taona sy manaraka. Ny isa sandoka hoe “valo” dia mifanaraka amin’ilay Levita sandoka.
Verily I say unto you, All these things shall come upon this generation.
Lazaiko aminareo marina tokoa fa ho tonga amin’ity taranaka ity izany zavatra rehetra izany.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Ry Jerosalema, ry Jerosalema, ianao izay mamono ny mpaminany sy mitora-bato izay nirahina ho atỳ aminao, impiry moa no taoko hanangona ny zanakao, tahaka ny fanangonan’ny reniakoho ny zanany eo ambanin’ny elany, nefa tsy nety ianareo! Indro, avela ho lao aminareo ny tranonareo.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Fa hoy Izaho milaza aminareo: tsy hahita Ahy intsony ianareo manomboka izao mandra-pilazanareo hoe: Isaorana anie Izay avy amin’ny anaran’ny Tompo. Matio 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Ny toko faharoa amby roa-polo ao amin’i Matio dia mifarana amin’ny fanoharana ny famatorana ny ratsy fanahy ho amboara, ary mifarana koa amin’ny fifanandrinana farany teo amin’i Kristy sy ny Jiosy mpanohitra adihevitra. Avy eo, ao amin’ny toko faha-24, dia miala ao amin’ny tempoly Izy fanindroany farany, ka mampitsahatra ny asany ho an’ny Isiraely fahiny. Ny toko dia mifarana eo amin’izay niandohany ihany, amin’ny fanambarana fa navelany ho azy ireo foana ny tranony; ary izay nantsoiny hoe tranon’ny Rainy tamin’izy nanadio ny tempoly voalohany, dia ilay tranon’ny Jiosy foana ankehitriny.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
Ao amin’ny toko faha-24, Jesosy dia hamaly ny fanontaniana momba ny tempoly sy ny fandravana azy izay efa nanakaiky. Io fandravana io dia tokony hitranga tamin’izany taranaka izany mihitsy, dia taranaky ny menarana. Niala tamin’izany tempoly izany Izy ka tsy hiverina intsony, ka noho izany ireo faminaniana avoakany dia miresaka an’i Isiraely ara-panahy fa tsy ara-bakiteny. Rehefa miala amin’ny tempoly, izay ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia, Kristy, tahaka ny nataony tamin’i Isiraely fahiny, dia amin’izay fotoana izay ihany koa no hampiraisina mandrakizay amin’ny Tempoly Masina ny tempolin’olombelona an’ny iray hetsy sy efatra amby efapolo arivo. Rehefa nandao ny tempolin’i Isiraely fahiny Jesosy, dia nisara-panambadiana tamin’ny vahoakany taloha tao amin’ny fanekena Izy, mandrakizay.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Ny toko fahiraika ambin’ny folo ka hatramin’ny toko faharoa amby roapolo ao amin’i Matio dia ny omega-n’ilay tsipika avy amin’ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roapolo ao amin’ny bokin’ny Genesisy. Rehefa manomboka ao amin’ny Genesisy toko fahiraika ambin’ny folo izany tsipika izany, dia manamarika koa ny fiandohan’i Babela sy ny faneken’ny fahafatesan’i Babela izany, izay mahatratra ny fahatanterahany amin’ny omega ao amin’ny Apokalypsy toko fahafito ambin’ny folo, andininy fahiraika ambin’ny folo, dia ilay andininy izay tena ivon’ireo andininy mandrafitra ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roapolo. Ny afovoan’ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roapolo ao amin’ny Genesisy sy Matio ary Apokalypsy dia samy manasongadina ny faneva na ny fanevany sandoka. Tao amin’ny Genesisy dia ny famorana izany; tao amin’i Matio dia Petera sy ilay Vatolampy izay hanorenan’i Kristy ny fiangonany; ary tao amin’ny Apokalypsy dia ilay bibidia sandoka izay taloha sy ankehitriny ary hiakatra, izay ilay fahavalo, avy amin’ny fito, ary izay avy eo dia ampanambadiana amin’ilay dragona.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Ny iraika ambin’ny folo sy ny roa amby roapolo dia tandindona manamarika ny fitambaran’ny Maha-Andriamanitra sy ny maha-olombelona, izay indrindra no raharaha asehon’i Kristy amin’ny fanoratany ny lalàny eo amin’ny fontsika sy ny saintsika. Ny 11 sy ny 22 dia tandindon’ny fanekena momba ireo iray hetsy sy efatra amby efatra alina sy efatra arivo. Ao amin’ny Matio, toko faha-telo amby roapolo, dia nandray loza valo ny fisoronana sandoka; tamin’io fotoana io ihany koa no nanosorana ny fisoronana marina. Nohamasinina nandritra ny fito andro ny mpisorona, ary tamin’ny andro fahavalo dia nanomboka nanao fanompoana izy.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Tsy kisendrasendra akory fa ny fito andro fanokanana ny mpisorona izay nitarika ho amin’ny fanombohan’ny fanompoany tamin’ny andro fahavalo dia manomboka ao amin’ny Nomery toko faha-valo andininy voalohany, fa ny “81” dia tandindon’ny mpisorona.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
Dia niteny tamin’i Mosesy Jehovah hoe: Ento Arona sy ny zanany lahy miaraka aminy, ary ny fitafiana, sy ny diloilo fanosorana, ary vantotr’ombilahy iray ho fanatitra noho ny ota, ary ondrilahy roa, ary harona misy mofo tsy misy masirasira; ary angony eo am-baravaran’ny tabernakelin’ny fiangonana ny fiangonana rehetra. Dia nataon’i Mosesy araka izay nandidian’i Jehovah azy; ary nivory teo am-baravaran’ny tabernakelin’ny fiangonana ny olona rehetra. Ary hoy Mosesy tamin’ny fiangonana: Izao no zavatra nandidian’i Jehovah hatao. …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Ary tsy hivoaka eo am-baravaran’ny tabernakelin’ny fiangonana mandritra ny hafitoana ianareo, mandra-pahatapitry ny andro fanokanana anareo; fa hafitoana no hanokanan’Andriamanitra anareo. Tahaka izay natao androany no nandidian’i Jehovah hatao, mba hanaovana fanavotana ho anareo. Koa mitoera eo am-baravaran’ny tabernakelin’ny fiangonana andro aman’alina mandritra ny hafitoana, ary tandremo ny adidin’i Jehovah, mba tsy ho faty ianareo; fa izany no nandidiana ahy. Dia nataon’i Arona sy ny zanany lahy avokoa izay rehetra nandidian’i Jehovah tamin’ny alalan’i Mosesy. Ary tamin’ny andro fahavalo dia niantso an’i Arona sy ny zanany lahy ary ny loholon’ny Isiraely i Mosesy; Ary hoy izy tamin’i Arona: Makà zanak’omby iray hatao fanatitra noho ny ota, ary ondrilahy iray hatao fanatitra dorana, samy tsy misy kilema, ka atolory eo anatrehan’i Jehovah. … Ary hoy Mosesy: Izao no zavatra nandidian’i Jehovah hataonareo; dia hiseho aminareo ny voninahitr’i Jehovah. … Dia nanandratra ny tanany ho amin’ny olona i Arona ka nitso-drano azy; ary nidina izy rehefa avy nanatitra ny fanatitra noho ny ota sy ny fanatitra dorana ary ny fanati-pihavanana. Ary Mosesy sy Arona dia niditra tao amin’ny tabernakelin’ny fiangonana, dia nivoaka ka nitso-drano ny olona; ary ny voninahitr’i Jehovah niseho tamin’ny olona rehetra. Dia nisy afo nivoaka avy teo anatrehan’i Jehovah ka nandany teo ambonin’ny alitara ny fanatitra dorana sy ny taviny; ary nony hitan’ny olona rehetra izany, dia nihoby izy ka niankohoka tamin’ny tany. Levitikosy 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Ny toko faha-telo amby roapolo dia manondro ireo Levita sandoka izay aharihary amin’ny fotoana hanisiana tombo-kase ireo Levita tena izy. Ny toko faha-roa amby roapolo ao amin’i Matio dia mifarana amin’ny tsy fisian’olona nanontany an’i Jesosy intsony; avy eo, ao amin’ny toko faha-telo amby roapolo, Izy dia mametraka ireo loza valo, ka manambara fa nikatona ny fotoam-pahasoavan’ny Synedriona, ary fa ny fitsarana mpanatanteraka dia hanomboka tamin’izany. Ao amin’ny toko faha-roa amby roapolo, Izy dia manondro ny tempoly ho tranon’ny Jiosy. Zava-dehibe ny mahita ny filaharan’ireo toko ireo.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roa-polo ao amin’i Matio dia manondro ny fahavitana ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo ao anatin’ny tontolon’ny faneken’Andriamanitra amin’ny vahoaka voafidy. Ny tandindon’i Palmoni momba ny alfa ao amin’ny toko fahiraika ambin’ny folo, sy ny tandindony momba ny omega ao amin’ny toko faharoa amby roa-polo, dia manampy amin’ny fitantarana ao anatin’ireo toko ireo.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Ny toko faha-telo amby roapolo dia ny fanavotana amin’ny sorona fampihavanana, dia ny fampiraisana ny Maha-Andriamanitra amin’ny maha-olona araka izay asehon’ny isa telo amby roapolo. Nefa ny toko dia milaza ny amin’ny fitsarana fampiharana atao amin’ny tsimparifary, dia ny fisoronana sandoka sy ny Levita sandoka. Ny mpisorona rehetra dia Levita, nefa tsy ny Levita rehetra no mpisorona. Tao anatin’ny taranak’i Levy, ny rà aman-draharahan’i Arona ihany no nahafeno fepetra ho amin’ny fisoronana. Lazain’ny Baiboly fa ny Levita dia hanomboka hanompo amin’ny faha-dimy amby roapolo taonany, fa ny zanak’i Kehata kosa hanompo amin’ny faha-telopolo taonany.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Ary Jehovah niteny tamin’i Mosesy sy Arona ka nanao hoe: Ataovy ny fanisana ny zanak’i Kehata avy amin’ny zanak’i Levy, araka ny fokony sy ny mpianakavin-drainy, hatramin’ny telo-polo taona no ho miakatra ka mandra-pahatongan’ny dimam-polo taona, dia izay rehetra miditra hanao fanompoana, mba hanao ny asa ao amin’ny tabernakelin’ny fiangonana. Nomery 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Ny isa “30” dia maneho ireo mpisorona izay tao amin’ny taranak’i Kohata, izay zanak’i Levy, ary ny zanak’i Kohata dia i Amrama, izay rainy Aarona. Levy dia midika hoe “mifatotra na miraikitra amin’Andriamanitra.” Kohata dia midika hoe “voaangona manodidina ny fanatrehany.” Amrama dia midika hoe “vahoaka asandratra,” ary Aarona dia midika hoe “mpitondra fahazavana na mpanelanelana asandratra.” Raha atambatra, ireo dia manaraka fihetsiketsehana avy eo amin’ny Ranomasina Mena mankany Sinay, ka izany no tandindon’ny fanekena eo amin’Andriamanitra sy ny iray hetsy sy efatra alina sy efatra arivo, izay tempoly olombelona miombona amin’ny tempoly masina, rehefa maninjitra ny tanany fanindroany Kristy mba hanangona ny olony sisa ho ao amin’ny fitoerany masina, izay anandratany sy anomezany voninahitra azy ireo avy eo, raha mbola hazavain’ny Mpisoronabe any an-danitra izy ireo, tahaka ny nanazavany an’i Sadrahaka sy Mesaka ary Abednego.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
Ny isa “30” dia maneho fe-potoana fiomanana ho an’ny mpisorona; ary ny 25, amin’ny maha-taonan’ny Levita azy, dia tokony hampiharina amin’ny 30, didy an-tsipika sy fitsipika an-tsipika, fa ny mpisorona rehetra dia Levita, nefa tsy ny Levita rehetra no mpisorona. Ny telopolo dia maneho ny fe-potoana fiomanana izay nanomboka tamin’ny 1989, tamin’ny fotoan’ny farany, ary mifarana amin’ny lalàn’ny Alahady any Etazonia. Ny isa dimy amby roapolo, amin’ny maha-mariky ny Levita azy, dia mariky ny fisarahana koa eo amin’ny sokajy roa, ary raha mifandray amin’ny mpisorona dia manondro fisarahana iray. Ny dimy amby roapolo dia manamarika ny fisarahana eo amin’ny Levita sy ny Levita sandoka amin’ny lalàn’ny Alahady, ary ao anatin’ny tontolon’ny mpisorona marina sy ny Levita marina dia mamorona fanavahana koa izany, kanefa tsy fisarahana ratsy, tahaka ny amin’ny Levita sandoka.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Kohata dia iray tamin’ireo sampana telo lehibe an’ny Levita (miaraka amin’i Gersona sy Merary). Avy tamin’ny taranak’i Kohata, indrindra, no niavian’ny laharan’ny mpisorona, tamin’ny alalan’i Arona. Arona dia taranaka ambaratonga fahefatra avy amin’i Levy, ary ny tombontsoan’ny fisoronana dia voafetra ho an’ireo taranany lahy ao anatin’io sampan’i Kohatita io. Ny Kohatita amin’ny ankapobeny (izany hoe, ny taranak’i Kohata rehetra) dia nanana ny voninahitra hitondra ireo zavatra masina indrindra, kanefa ny taranak’i Arona ihany no tena nahazo nanao ny asan’ny mpisorona teo amin’ny alitara sy tao amin’ny fitoerana masina. Arona dia maneho io taranaka fahefatra io ihany amin’ireo “anti-panahy” ao amin’i Joela, na ireo “anti-panahy fahiny” ao amin’ny Ezekiela toko faha-valo, izay miankohoka amin’ny masoandro.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Ang sisteman’ny antokon’asa 24 mifandimby (fizaràna) ho an’ny mpisorona (ary toy izany koa ho an’ny Levita tsy mpisorona izay nanao asa fanohanana tahaka ny mpihira sy ny mpiandry vavahady) dia naorin’i Davida mpanjaka. Davida nandamina ny taranak’i Arona ho antokon’asa 24 (fizaràna) mba hanompo mifandimby (1 Tantara 24:1–19). Davida, niaraka tamin’ny fanampian’ny mpisorona Zadoka (avy amin’ny taranak’i Eleazara) sy Ahimeleka (avy amin’ny taranak’i Itamara), dia nizara azy ireo ho vondrona 24 (16 avy amin’ny fianakaviana lehibe kokoa an’i Eleazara, 8 avy amin’ny an’i Itamara). Natao antsapaka ny famaritana ny filaharan’ny fanompoana.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Ny antokon’asa tsirairay dia nanompo herinandro iray (hatramin’ny Sabata ka hatramin’ny Sabata), indroa isan-taona, ary ankoatra izany dia niara-nanompo avokoa ny antokon’asa rehetra tamin’ny fety lehibe (Paska, Pentekosta, Trano-lay). Toy izany koa, Davida dia nandamina ny Levita izay tsy mpisorona ho antokon’asa 24 ho amin’ny mozika sy ny fiambenana vavahady, ary ny sisa (1 Tantara 23–26). Ity rafitra ity dia nampiharina tamin’ny andron’i Solomona (2 Tantara 8:14) ary nitohy nandritra ny vanim-potoanan’ny Tempoly Faharoa. Zakaria, rain’i Jaona Mpanao Batisa, dia tao amin’ny antokon’asan’i Abia — Lioka 1:5; 1 Tantara 24:10. Ny filaharan’ireo antokon’asa 24 an’ny mpisorona dia nofidina tamin’ny antsapaka, ary Zakaria dia tao amin’ny antokon’asan’i Abia, izay teo amin’ireo antokon’asa efatra amby roapolo, no nisolo tena ny antokon’asa “fahavalo.” Ny hoe Zakaria dia midika hoe “Andriamanitra mahatsiaro,” ary ny anaran-drainy hoe Abia dia midika hoe “Andriamanitra no raiko.”
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Tsaroan’ilay Ray any an-danitra ny teny fikasany hanangana iraka iray izay hanomana ny lalana ho an’ny Mesia. Kanefa i Zakaria koa dia mifandrindra amin’ny lalàn’ny Alahady, fa eo no anjakan’ny Sabata, ilay andro izay tokony hotsarovana mandrakariva—ka tonga fitsapana farany. I Zakaria dia maneho mpisorona iray, avy amin’ny antokon’i Abia, izay antoko “fahavalo”. Tsy nino ny hafatry ny anjely i Zakaria ka natao moana mandra-pahateraky ny zanany lahy, dia Jaona. Rehefa teraka i Jaona dia niditra tamin’ny adihevitra momba ny anaran’i Jaona i Zakaria, ary tamin’izay vao niteny izy. Ny fitenenana ara-paminaniana amin’ny andro farany dia rehefa miteny tahaka ny dragona i Etazonia.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Ary tamin’ny andro fahavalo dia tonga izy hamora ny zaza; ary Zakaria no niantsoany azy, araka ny anaran-drainy. Fa ny reniny namaly ka nanao hoe: Tsia; fa Jaona no hatao anarany. Ary hoy ireo taminy: Tsy misy na dia iray aza amin’ny havanao atao izany anarana izany. Ary nanao fihetsika tamin-drainy izy ireo mba hahalalany izay anarana tiany hatao aminy. Ary nangataka takelaka fanoratana izy ka nanoratra hoe: Jaona no anarany. Dia gaga avokoa izy rehetra. Ary niaraka tamin’izay dia nisokatra ny vavany, sy voavaha ny lelany, ka niteny izy sady nidera an’Andriamanitra. Lioka 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
I Jaona Mpanao-batisa dia avy amin’ny filaharana fahavalo an’i Abia, tahaka ny rainy. Tamin’ny famoràna an’i Jaona, tamin’ny andro fahavalo, dia novàna ny anarany. Jaona Mpanao-batisa dia maneho ireo izay mpisorona, amin’ny taranaka fahefatra, izay ao amin’ny fifandraisana fanekena amin’Andriamanitra, izay manova ny anarany (avy amin’i Laodikia ho amin’i Filadelfia), manisy tombo-kase azy amin’ny famantaran’ny fanekena, raha miteny tahaka ny dragona i Etazonia.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Isika no tempolin’Andriamanitra. Ny andalana ara-paminaniana izay miresaka ny tempoly dia miteny amin’ny lehilahy sy vehivavy amin’ny maha-olona tsirairay azy, ary koa amin’ny maha-vondrona azy, fa ny fiangonan’Andriamanitra dia tempoly koa. Ary mazava ho azy fa misy tempoly any an-danitra, ary Kristy no manorina ny tempolin’i Jehovah. Izy no mametraka ny fanorenana ary mametraka ny vato fehizoro eo amin’ny tempoly. Raha ny amin’ny isa “25” amin’ny maha-tandindona azy, ny 25 dia maneho ny Levita, izay voadio (sarahana) hiala amin’ireo Levita sandoka ao amin’ny Malakia toko faha-telo, ary izay diovina koa ao amin’io andalan-teny io ihany. Ao amin’ny Ezekiela toko faha-40 ka hatramin’ny faha-48 dia faritana amin’ny antsipiriany lehibe ny tempoly tandindona iray. Ny ranon’aina dia mivoaka avy ao amin’izany tempoly izany ka mameno ny tany.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
“Mahagaga ang gawaing pinanukala ng Diyos na isakatuparan sa pamamagitan ng Kaniyang mga lingkod, upang ang Kaniyang pangalan ay maluwalhati. Ginawa ng Diyos si Jose na bukal ng buhay sa bansang Ehipsiyo. Sa pamamagitan ni Jose ay napanatili ang buhay ng buong bayang yaon. Sa pamamagitan ni Daniel ay iniligtas ng Diyos ang buhay ng lahat ng pantas na lalaki sa Babilonia. At ang mga pagliligtas na ito ay nagsilbing mga aral sa pamamagitan ng mga bagay na nakikita; ipinamalas ng mga ito sa mga tao ang mga pagpapalang espirituwal na iniaalok sa kanila sa pamamagitan ng pakikipag-isa sa Diyos na sinasamba nina Jose at Daniel. Gayundin, sa pamamagitan ng Kaniyang bayan sa ngayon ay ninanais ng Diyos na maghatid ng mga pagpapala sa sanlibutan. Ang bawat manggagawa na pinananahanan ni Cristo sa puso, ang bawat maghahayag ng Kaniyang pag-ibig sa sanlibutan, ay kamanggagawa ng Diyos para sa pagpapala ng sangkatauhan. Habang tumatanggap siya mula sa Tagapagligtas ng biyayang maibabahagi sa iba, mula sa buo niyang pagkatao ay umaagos ang agos ng espirituwal na buhay. Si Cristo ay naparito bilang Dakilang Manggagamot upang pagalingin ang mga sugat na ginawa ng kasalanan sa sambahayan ng sangkatauhan; at ang Kaniyang Espiritu, na gumagawa sa pamamagitan ng Kaniyang mga lingkod, ay nagkakaloob sa mga taong maysakit dahil sa kasalanan at nagdurusa ng makapangyarihang kapangyarihang nagpapagaling na mabisa para sa katawan at sa kaluluwa. ‘Sa araw na yaon,’ sabi ng Kasulatan, ‘magkakaroon ng isang bukal na mabubuksan sa sambahayan ni David at sa mga nananahan sa Jerusalem dahil sa kasalanan at dahil sa karumihan.’ Zacarias 13:1. Ang mga tubig ng bukal na ito ay nagtataglay ng mga katangiang nagpapagaling na magpapagaling kapuwa sa mga kapansanang pisikal at espirituwal.”
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
“Avy amin’io loharano io no ivoahan’ilay ony mahery hitan’i Ezekiela tao amin’ny fahitany. ‘Ireo rano ireo dia mivoaka mankany amin’ny tany atsinanana, ary midina ho any an-efitra, ary miditra any an-dranomasina; ary rehefa tafiditra any an-dranomasina izy, dia ho sitrana ny rano. Ary izao no hitranga: ny zava-manan’aina rehetra izay mihetsiketsika, na aiza na aiza alehan’ireo ony, dia ho velona…. Ary eo amoron’ny ony, etsy andaniny sy eroa ankilany, dia haniry ny hazo rehetra ho fihinana, izay tsy halazo ny raviny, ary tsy ho lany ny voany; hamoa voa vaovao isam-bolana izy, satria ny ranony dia nivoaka avy tao amin’ny fitoerana masina; ary ny voany dia ho fihinana, ary ny raviny ho fanafody.’ Ezekiela 47:8–12.” Testimonies, boky faha-6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Ny tempolin’i Ezekiela dia tandindona ara-paminaniana ambony indrindra, ary nasaina i Jaona ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy handrefy ny tempoly, nefa havelany ny kianja ivelany. Rehefa ataontsika amin’ny tempolin’i Ezekiela izany zavatra izany indrindra, dia hitantsika fa ny isa roa misongadina indrindra ao anatin’ny refin’ny tempoly dia maneho ny fisoronana. Dimampolo hakiho no isa misongadina indrindra, ary averina in-11 izany ho halava manontolon’ny rafitra vavahady tsirairay (Ezekiela 40:15, 21, 25, 29, 33, 36, sns.). Ny 50 koa dia ampiasaina amin’ny halavan’ny manda sy efi-trano sasany (42:7–8). Izy no mamaritra ny lalana manontolo amin’ny vavahady hatrany amin’ny tokonam-baravarana ivelany ka hatramin’ny tokonam-baravarana anatiny.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
Ang 25 ka maniko mao ang tin-aw nga ikaduhang labing prominente. Kini gisubli sa 10 ka higayon ingon nga gilapdon ug kalapdon sa mga kompleks sa ganghaan (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Sa paghiusa, ang 50 ug 25 naglangkob sa makanunayon nga mga rektanggulong hulagway nga 50 por 25 alang sa unom ka pangunang mga ganghaan. Kining pagpares nga 50 por 25 maoy nagdominar sa arkitektural nga paghulagway sa mga ganghaan nga paingon ngadto sa sulod nga mga dapit. Wala nay laing pares nga masubli uban sa ingon ka sistematikong kasubsob sulod mismo sa pagtukod sa templo.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Ny Levita dia niditra tamin’ny fanompoana mavitrika tamin’ny faha-25 taonany (Nomery 8:24: “hatramin’ny dimy amby roa-polo taona no ho miakatra dia hiditra hanao ny fanompoana”). Nanompo izy ireo mandra-pahatongan’ny faha-50 taonany (Nomery 4:3, 39, 43; 8:25: “mandra-pahatongan’ny dimam-polo taona”). Izany dia manome marina taona 25 amin’ny fanompoana mavitrika (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Noho izany, ny fe-potoana 25 taona anaovana fanompoana levitika dia hita taratra mivantana ao amin’ireo refin’ny 25 amin’ny 50 hakiho izay manjaka amin’ny vavahady sy ny rafitry ny tempoly—dia ilay toerana indrindra izay nanompoan’ny Levita. Ny refin-drafitra fototry ny tempolin’i Ezekiela, izany hoe ny tempolin’ny fiangonana mpandresy sy ireo efatra arivo amby efatra alina sy iray hetsy, dia voarakitra ara-maritrano ao amin’ilay tempoly indrindra izay hanompoany; TOY izany ihany koa no nanorenana ireo kromôzôma enina amby efapolo tao amin’ilay tempoly indrindra izay hanompoan’ny olon’Andriamanitra. Napetrak’i Palmoni teo amin’ny tempolin’ny olombelona tsirairay sy teo amin’ny tempolin’ny tena iombonana izay ho ampakariny ny soniany.
We will continue these lines in the next article.
Hohazavainay ao amin’ny lahatsoratra manaraka ireo andalana ireo.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. 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.’ Why?—because they did not heed the word of the Lord that came unto them.
“သူတော်ကောင်းတရားဝန်များကို ထမ်းဆောင်ရသော တာဝန်ရှိသော အရာထမ်းများသည် လောက၏ ကိုယ်အလိုလိုက်မှုနှင့် အလွန်အကျွံအသုံးအဆောင်ဆန်သော အယူဝါဒများသို့ မပြောင်းလဲရကြ။ အဘယ်ကြောင့်ဆိုသော် သူတို့သည် ထိုအရာကို မခံနိုင်ကြသကဲ့သို့၊ ခံနိုင်ကြလျှင်ပင် ခရစ်တော်နှင့်တူသော အခြေခံသဘောတရားများက ထိုသို့ ခွင့်မပြုကြ။ သင်ကြားခြင်းအမျိုးမျိုးကို ပေးအပ်ရန် လိုအပ်သည်။ ‘အဘယ်သူကို ပညာတော်ကို သင်ပေးတော်မည်နည်း။ အဘယ်သူကို အယူဝါဒကို နားလည်စေတော်မည်နည်း။ နို့ဖြတ်ပြီးသူတို့ကို၎င်း၊ နို့စို့ရာမှ ခွာယူပြီးသူတို့ကို၎င်း။ အကြောင်းမူကား ပညတ်တရားသည် ပညတ်တရားအပေါ်မှာ ရှိရမည်၊ ပညတ်တရားအပေါ်မှာ ပညတ်တရား၊ မျဉ်းသည် မျဉ်းအပေါ်မှာ ရှိရမည်၊ မျဉ်းအပေါ်မှာ မျဉ်း၊ ဤအရပ်၌ အနည်းငယ်၊ ထိုအရပ်၌ အနည်းငယ်။’ ထိုသို့ဖြင့် ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို သည်းခံစွာဖြင့် ကလေးများ၏ ရှေ့တော်၌ တင်ပြရမည်ဖြစ်ပြီး၊ ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို ယုံကြည်သော မိဘများက သူတို့၏ ရှေ့တော်၌ အစဉ်မပြတ် ထားရှိရမည်။ ‘အကြောင်းမူကား လျှာခက်သော နှုတ်ခမ်းများနှင့် အခြားသော ဘာသာစကားဖြင့် ကိုယ်တော်သည် ဤလူမျိုးအား မိန့်တော်မူလိမ့်မည်။ ထိုလူမျိုးအား ကိုယ်တော်က ဤသို့ မိန့်တော်မူ၏၊ ဤအရာသည် ပင်ပန်းသောသူကို အနားပေးစေနိုင်သည့် ငြိမ်သက်ရာဖြစ်၏။ ဤအရာသည် လန်းဆန်းစေခြင်းဖြစ်၏။ သို့သော်လည်း သူတို့သည် နားမထောင်ချင်ကြ။ ထိုကြောင့် ထာဝရဘုရား၏ နှုတ်ကပတ်တော်သည် သူတို့အတွက် ပညတ်တရားအပေါ်မှာ ပညတ်တရား၊ ပညတ်တရားအပေါ်မှာ ပညတ်တရား၊ မျဉ်းအပေါ်မှာ မျဉ်း၊ မျဉ်းအပေါ်မှာ မျဉ်း၊ ဤအရပ်၌ အနည်းငယ်၊ ထိုအရပ်၌ အနည်းငယ် ဖြစ်လာခဲ့၏။ ထိုသို့ဖြစ်ရခြင်းမှာ သူတို့သည် သွားကြ၍ နောက်ဘက်သို့ လဲကျကြမည်၊ ကျိုးကြေကြမည်၊ ထောင်ချောက်၌ ဖမ်းမိကြမည်၊ သိမ်းယူခံကြရမည်အကြောင်းတည်း။’ အဘယ်ကြောင့်နည်း။—အကြောင်းမူကား သူတို့ထံသို့ ရောက်လာသော ထာဝရဘုရား၏ နှုတ်ကပတ်တော်ကို သူတို့သည် ဂရုမစိုက်ကြသောကြောင့် ဖြစ်သည်။”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
Midika izany fa ireo izay tsy nandray fampianarana, nefa niraikitra tamin’ny fahendreny ihany, ary nifidy ny hiasa samirery araka ny heviny manokana. Omen’ny Tompo fizahan-toetra ireo, mba hisafidianany na hijoro hanaraka ny toroheviny, na handà ka hanao araka ny heviny ihany, ary amin’izany dia havelan’ny Tompo ho amin’ny vokatra azo antoka izy. Amin’ny lalantsika rehetra, amin’ny fanompoantsika rehetra an’Andriamanitra, dia miteny amintsika Izy hoe: “Anaka, atolory Ahy ny fonao.” Ny fanahy manetry tena sy azo ampianarina no tadiavin’Andriamanitra. Izay manome ny hatsarany ny vavaka dia izao: avy amin’ny fo feno fitiavana sy fankatoavana no iainany.
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Andriamanitra dia mitaky zavatra sasany amin’ny olony; raha hoy izy ireo: Tsy homeko ny foko hanao izao zavatra izao, dia avelan’ny Tompo handroso amin’ny fitsarany heveriny ho hendry izy ireo, nefa tsy manana fahendrena avy any an-danitra, mandra-pahatanterak’izao Soratra Masina izao [Isaia 28:13]. Tsy tokony hiteny ianareo hoe: Hanaraka ny fitarihan’ny Tompo aho hatramin’ny teboka iray izay mifanaraka amin’ny fitsarako, ary avy eo hifikitra mafy amin’ny hevitro manokana, ka handà tsy hovolavolaina araka ny endriky ny Tompo. Aoka hapetraka izao fanontaniana izao: Izao va no sitrapon’ny Tompo? fa tsy hoe: Izao va no hevitry na fitsaran’i —–?” Testimonies to Ministers, 419.