The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

ئەو نەوەیەی کە هاتنی سێهەمین وای بینی لە 11ی سێپتەمبەری 2001دا، دوا نەوەی مێژووی زەویە. ئەو دەقەی حەزقیال کە ئەم ڕاستییە پشتڕاست دەکات، لەلایەن میلەرییەکانەوە وەک پەیوەستێکی ڕاستەوخۆ بە مەتەڵی دە کچێنەکە تێگەیشترا، و بۆیە بە حەبەقوق بەشی دوو. لەو مێژووەدا، بینینی حەبەقوق بەشی دوو، کە «ئیتر دوا ناکەوێت»، و کە لە 22ی ئۆکتۆبەری 1844دا هاتە دی، پێش‌نیشانەی یاسای یەکشەممەی نزیک‌هاتوو لە ویلایەتە یەکگرتووەکان بوو. بەڵام پێشبینیی حەزقیال سەبارەت بەو بینینەی کە ئیتر درێژ ناکێشێت، بە تەواوی لە مێژووی مۆرکردنی سەد و چل و چوار هەزاردا هاتووەتە دی، ئەوەی کە بە هاتنی سێهەمین وای، لە 11ی سێپتەمبەری 2001دا دەستی پێکرد.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Basi izwi la Mukama ne liza gye ndi, nga ligamba nti, Omwana w’omuntu, mugero ki ogwo gwe mulina mu nsi ya Isiraeri, nga mugamba nti, Ennaku ziwandaggala, era okwolesebwa kwonna kufa? Kale obagambe nti, Bw’ati bw’ayogera Mukama Katonda nti; Ndikomya omugero guno, era tebaligukozesa nate ng’omugero mu Isiraeri; naye obagambe nti, Ennaku ziri kumpi, era n’okutuukirira kw’okwolesebwa kwonna. Kubanga tewaliba nate kwolesebwa kwonna okw’obwereere newakubadde okulagula okw’okusiima abantu munda mu nnyumba ya Isiraeri. Kubanga nze ndi Mukama: ndyogera, era ekigambo kye ndyogera kirituukirira; tekiryeyongera kulwawo nate: kubanga mu nnaku zammwe, ai ennyumba eajeemu, mwe ndyogerera ekigambo, era ndikiruukiriza, bw’ayogera Mukama Katonda. Nate izwi la Mukama ne liza gye ndi, nga ligamba nti, Omwana w’omuntu, laba, ab’ennyumba ya Isiraeri bagamba nti, Okwolesebwa kw’alaba kwa nnaku nnyingi ezijja, era alagula ebiro eby’ewala ennyo. Kale obagambe nti, Bw’ati bw’ayogera Mukama Katonda nti; Tewaliba kigambo kyange kyonna ekiriddamu kulwawo nate, naye ekigambo kye nayogera kirikolebwa, bw’ayogera Mukama Katonda. Ezeekyeri 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Aabiiqtiit tamarmik ullut kingullit pillugit oqaaseqarput, aammalu “takorluugaq asuliusoq” aamma “siunersuut kusanartumik sallusuinnerusaarutaasoq” “Israeliup illuaniittoq” tassaavoq sialuk kingulleq peqquserluutaasoq, “eqqissineq isumannaassuserlu” pillugit tusarliussaq, oqartoq: “takorluugarlu takugaa ullunut amerlasuunut suli takkutissunut tunngavoq, aammalu piffissat ungasissut pillugit siulittuivoq.” Tamanna tassaavoq Habakkukip “oqallinnera”, tassami taakku “takorluugaq asuliusoq” saqqummiussisut “takorluukkap takugaa”-anut akerliusumik oqallittarmata. Oqarput: “Takorluugaq takugaa ullunut amerlasuunut suli takkutissunut tunngavoq, aammalu piffissat ungasissut pillugit siulittuivoq.” Tusarliussap eqqissineq isumannaassuserlu pillugit aallartitai oqarput: “ullut sivitsorneqarsimalerput, takorluukkat tamarmik iluatsinneq ajorput,” kingullermi taanna ulloq 18. juuli 2020 siulittuutigisimannginnerpaa? “Takorluukkap asuliusup” aallartitai aamma Ezekielimit kapitalip tassani immikkoortuini siullerni marlunni kinaassusersineqarput.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Ijambo ry’Uhoraho ryongera kunzaho, riti: Mwana w’umuntu, uba hagati y’inzu y’abagome, bafite amaso yo kureba ariko ntibareba; bafite amatwi yo kumva ariko ntibumva; kuko ari inzu y’abagome. Ezekiyeli 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Abaneneri bose bahuriza hamwe, kandi bose bavuga iby’iminsi y’imperuka; kandi ubwo Kristo yavuganaga n’Abayuda b’abajyaga impaka mu mateka y’umurimo We, yasubiyemo amagambo ya Yesaya kugira ngo aranga abo Bayuda b’abajyaga impaka, bari icyo gihe batandukanywa n’Imana, ko bafite amaso yo kureba nyamara batabona, kandi bafite amatwi yo kumva nyamara batumva. Nk’uko byari bimeze icyo gihe, ni ko na none none Ezekiyeli abwira abagabo b’abasuzugura bo muri Adiventisime y’i Lawodikiya, ari bo Bayuda b’abajyaga impaka bo mu gihe cyacu, batangaza ubutumwa bw’amahoro n’umutekano bahanganye n’ubutumwa bw’imvura y’itumba. Yesu yayoborwaga n’amategeko yashyize mu Ijambo Rye, bityo n’ubuhanuzi Bwe na bwo bwerekeye iminsi y’imperuka mu buryo bwihariye kurushaho kuruta iminsi yavugiyemo n’abo Bayuda b’abajyaga impaka.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

Ngena niikhuulukha ninabo khusisimo, shichila nende balolanganga, halali shibalolanga tawe; nende baliuvanga, halali shibauvangwa tawe, newe shibamanyililanga tawe. Ne khu bo buno bwitsulilwa obuloli bwa Esaias, bulomalanga mbu, Khwiva mwaliva, halali shimmanyilila tawe; ne khulola mwalola, halali shimmona tawe. Shichila omwoyo kwa abantu bano kukhalile kukhongo, ne amatwi kabu kabulile khwiva, ne amiiso kabu kabuyinga bo bene; olwa lumo balabole nende amiiso kabu, ne buve nende amatwi kabu, ne bamanyilile nende emyoyo chiabu, ne bahinduke, ne imbahonie. Halali amiiso kenu kaomukhabi, shichila kalolanganga; ne amatwi kenu, shichila kauvanganga. Shichila toto imbaboolela, mbu abanabii abanji nende abantu abalongoofu beegombanga khulola bino bimulolanganga, halali shibabilola tawe; nende khwiva bino bimuvanganga, halali shibabiva tawe. Mathayo 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Abantu abe bawuka, ariko ntibumve, kandi babona, ariko ntibone—iyo ni yo kamenyetso k’abahoze ari ubwoko bw’Imana bari mu nzira yo gusimburwa. Iyo mimerere y’ubuhanuzi ni ugusohora k’ubuhanuzi bwa Yesaya bwavuze iby’iyo mimerere. Nk’uko bimeze ku bahanuzi bose, Yesaya hamwe na Kristo baravuga iby’iminsi ya nyuma.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

Mu mwaka umwami Uziya yapfiriyemwo, naje mbona Umwami avyagiye ku ntebe y’ubwami, asumbiriye kandi ashyizwe hejuru; kandi igice c’impuzu yiwe cakwira urusengero. Hejuru yiwe hahagaze abaserafi; umwe wese yari afise amababa atandatu; kuri abiri yipfuka mu maso, kuri abiri yipfuka ibirenge, no kuri abiri akaguruka. Maze umwe ahamagara uwundi, ati: Yera, yera, yera, ni Uhoraho Nyen’ingabo; isi yose yuzuye ubwiza bwiwe. Inkingi z’imiryango zinyiganyiga ku jwi ry’uwahamagara, kandi inzu yuzura umwotsi. Maze ndavuga nti: Mbega jewe, ndahahamutse! kuko ndazimanganye; kuko ndi umuntu afise iminwa ihumanye, kandi mba hagati mu bantu bafise iminwa ihumanye; kuko amaso yanje abonye Umwami, Uhoraho Nyen’ingabo. Maze umwe muri ba serafi angurukako, afise mu kuboko kwiwe ikara ryaka, yari yatoye n’utwuma ku gicaniro; maze arindabika ku kanwa, aravuga ati: Raba, iki gikoze ku minwa yawe; kandi ukugabitanya kwawe gukuweyo, n’icaha cawe kirahongowe. Kandi numva ijwi ry’Umwami rivuga riti: Nzotuma nde, kandi ni nde azoja ku bwacu? Maze ndavuga nti: Ndi hano, ntuma jewe. Maze aravuga ati: Genda, ubwire ubu bwoko uti: Mwumve koko, ariko ntimutahure; kandi murabe koko, ariko ntimumenye. Unonere umutima w’aba bantu, uremeshe amatwi yabo, upfuke amaso yabo; kugira ngo ntibabonane n’amaso yabo, ngo ntibumvire n’amatwi yabo, ngo ntibatahure n’umutima wabo, ngo ntibahinduke ngo bakizwe. Yesaya 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Isaia, Ezekiela ni Kristo bose bahagarariye abashyirwaho ikimenyetso mu minsi y’imperuka, mu gihe cy’imvura y’itumba ya nyuma, ubwo ubutumwa nyakuri n’ubw’ibinyoma bw’iyo mvura y’itumba ya nyuma burimo kujyirwaho impaka, mu gusohozwa kwa Habakuki igice cya kabiri. Dukurikije Yesu, mu gihe ibyo bisohora, abakiranutsi “barabona” imigani migufi, ari cyo kimenyetso cy’ubuhanuzi. “Abanyabwenge” basobanukirwa ubutumwa bw’ubuhanuzi bw’imvura y’itumba ya nyuma, ariko abagereranywa n’Abayahudi b’impaka ntibabona kandi ntibumva, kandi nk’uko Ezekiela abivuga bazana ubutumwa bw’amahoro n’umutekano bavuga ko isohozwa ry’ibyo byahanuwe rikiri kure cyane mu gihe kizaza. Ntibahakana ibyo byahanuwe; Abayahudi b’impaka bavugaga ku munwa gusa iby’ihanurwa ry’Umukiza wari ugiye kuza; ahubwo bashyize gusa icyo gikorwa mu gihe cya kure cyane kizaza. Nyamara Yesu yatangaje umugisha ku bari “kubona” ubutumwa bw’ubuhanuzi bw’igihe cyabo.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Di roja Mesîh de ew peyam bû ku di dema vaftîzbûna Wî de hat, gava ku Ruhê Pîroz daket. Daketina Ruhê Pîroz di vaftîzbûna Wî de pêşnîşana daketina melaîkê Wahiya dehê di 11ê Tebaxa 1840an de dikir. Daketina ilahî di her du dîrokan de gihîştina peyama rastiya niha ya wê serdemê nîşan da; ji bo Îsa, ew peyama mirin û vejîna Wî bû, wek ku vaftîzbûna Wî wê temsîl dikir. Ji bo Milleriyan, ew peyama Îslamê ya wayeha yekem û duyem bû ku peyama ceribandinê ya pêxemberiya demê piştrast dikir. Her du van dîrokan bi gihîştina peyama ceribandinê ya barana paşîn di 11ê Îlona 2001an de li hev tên. Ji ber vê yekê Xwişka White ya jêrîn tomar dike:

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“1840–1844-ci illərdən verilmiş bütün xəbərlər indi qüvvətlə bəyan edilməlidir, çünki istiqamətini itirmiş çoxlu insanlar vardır. Bu xəbərlər bütün kilsələrə çatdırılmalıdır.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristo akati, ‘Amebarikiwa macho yenu, kwa maana yanaona; na masikio yenu, kwa maana yanasikia. Kwa maana amin, nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuona mambo hayo mnayoyaona, wala hawakuyaona; na kusikia mambo hayo mnayoyasikia, wala hawakuyasikia’ [Mathayo 13:16, 17]. Heri macho yale yaliyoona mambo yale yaliyoonekana katika mwaka wa 1843 na 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

“Ujumbe umetolewa. Wala kusiwe na kuchelewa katika kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimizwa; kazi ya kufunga lazima ifanyike. Kazi kubwa itafanyika katika muda mfupi. Hivi karibuni ujumbe utatolewa kwa agizo la Mungu, nao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, ili kutoa ushuhuda wake.

“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

“Kwikumbusho kya makanisa getu ni lazima kisisimuliwe. Tumesimama katika mipaka ya tukio kuu kuliko yote katika historia ya ulimwengu, naye Shetani hapaswi kuwa na uwezo juu ya watu wa Mungu, akiwafanya walale usingizi wa kiroho. Upapa utaonekana katika uwezo wake. Wote sasa ni lazima waamke na wayachunguze Maandiko, kwa maana Mungu atawajulisha waaminifu Wake yale yatakayokuwapo katika wakati wa mwisho. Neno la Bwana linapaswa kuwajia watu Wake kwa nguvu....”

“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

“Eci nicyo nashikirijwe—yuko turi mu bitotsi, kandi tutazi igihe co kugendererwamwo kwacu. Ariko nimba twicisha bugufi imbere y’Imana, kandi tukayirondera n’umutima wose, izoboneka kuri twebwe.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Mbalo oyo etalisami na nsango ya solo ya lelo ya Masiya na lisolo ya Klisto, mpe na nsango ya solo ya lelo ya 1840 kino 1844, ezali kolakisa liboso na mikolo ya nsuka tango nsango ya Millerite ekozongelama. Baoyo na masolo wana bazali komonisama lokola bato bakoki te “komona mpe koyoka” “bayebi te ntango ya kotalela bango.” Tango Yisaya azali kolakisa mbala ya liboso batindami ya nsango ya lokuta ya mbula ya nsuka, oyo bamonaka, kasi bamonaka te, azali kotya elembo na ntango oyo eleko oyo ebandi, eleko oyo Ndeko mwasi White alobaki ete, “nsango ya mokano ya Nzambe oyo ekokola kino ekokóma koganga makasi.” “Mokano ya Nzambe” ezali komonisa ntango moko ya sikisiki oyo nsango yango esengelaki kokoma, mpe na molongo ya misato ya mokapo ya motoba ya Yisaya, Yisaya azali kolakisa polele ntango yango.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Ne ū̃yo āũzo tũri na kũuga atĩrĩ, Mũtheru, mũtheru, mũtheru, nĩ Jehova wa mbũri iria ciothe; thĩ yothe ĩiyũrĩte na riiri wake. Isaia 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

មិត្តស្រី​វ៉ាយ​បញ្ជាក់​ថា នៅ​ពេល​ទេវតា​ទាំងឡាយ​ស្រែក​ហៅ​គ្នា​ទៅ​វិញ​ទៅ​មក​ថា «បរិសុទ្ធ បរិសុទ្ធ បរិសុទ្ធ» ក្នុង​វគ្គ​បទគម្ពីរ​ដែល​អេសាយ​តំណាង​ឲ្យ​អស់​អ្នក​ដែល​មាន​ភ្នែក សម្រាប់​មើល ប៉ុន្តែ​មិន​ឃើញ នោះ​បាន​សម្រេច​ឡើង​នៅ​ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១។

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

“Makana [malaika] bamonanga bilumbu bya ntwala, ntangu ntoto nyonso ukafuluka na nkembo na Ye, nzembo ya lukumu ya elonga ibandaka koyokana longwa epai ya moko kino epai ya mosusu na loyembo ya kitoko: ‘Mosantu, mosantu, mosantu, azali Nkolo ya mampinga.’ Bango batondisami mobimba na kosepelisa Nzambe na kopesa Ye nkembo; mpe na bozali na Ye, na nse ya bosembo ya kondima na Ye, balingaka lisusu eloko mosusu te. Na komema elilingi na Ye, na kosala mosala na Ye mpe na kosambela Ye, mposa na bango ya likolo penza ekokisami mobimba.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Na Septemba 11, 2001, ukutwikirwa kwa ba mano ne magana ane na makumi ane na bane kwatandikile, ne mvula ya kumwisho yatandikile okunyunyuta, ne mpaka ya Habakkuk yatandikile nga olugero lw’abawala ekkumi lwalikanga luddwamu. Mu kiseera ekyo obunnabbi bwa Ezekiel bwatuuka ku kutuukirira kwabwo okutukiridde. Ekigambo eky’Obunnabbi tekikyali kugenda kulwawo nate, era omulembe ogwalaba Septemba 11, 2001 gwe mulembe ogusembayo ogw’ensi eno, kubanga okwolesebwa ku nkomerero y’Obwadiventi kulangirira okuggala kw’ekiseera ky’okusaasirwa ku kujja kwa Kristo okwokubiri. Omujulizi ow’okubiri ku nsonga eno gulabika mu kitabo kya Luka, essuula amakumi abiri mu emu.

Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

Nge aũmbĩra ma, Rũrĩrĩ rũno ndirũgathira o mbere ya maũndũ maya mothe gũkinyia. Igũrũ na thĩ nĩigathira, no ciugo ciakwa itingĩthira. Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Luka kapitolo makumi abiri na limodzi, Yesu amadziwitsa m’badwo wotsiriza wa mbiri ya dziko lapansi. Iye wangopereka chithunzithunzi cha mbiri yopitirira patsogolo kuyambira pa kuwonongedwa kwa Yerusalemu m’chaka cha 70, kufikira m’mbiri ya a Millerite. Kenaka amachoka m’nkhaniyo ya kuzindikiritsa mwachindunji mbiri yauneneri ndipo apereka fanizo limene limangobwereza ndi kukulitsa mbiri yauneneri imene Iye anapereka. Chotero anapereka mboni ziwiri zamkati ku nkhani yomweyi, ndipo anamaliza pozindikiritsa kuti “m’badwo” umene unaona zochitika zimenezi udzakhala ndi moyo kufikira pa kubweranso kwake, motero, mwa mawu a m’nkhaniyo, kuzindikiritsa m’badwo umene ukuimiridwa ndi anthu zikwi zana limodzi ndi makumi anayi kudza zinayi.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Tarihi ya kutiwa muhuri kwa wale laki moja na elfu arobaini na nne ni ya kizazi cha mwisho, nao hawaonji mauti, ingawa wanaishi katika wakati ambapo mbingu na nchi hupita.

But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

Ariko umunsi w’Umwami uzaza nk’umujura nijoro; kuri uwo munsi ijuru rizavaho n’urusaku rukomeye, n’ibigize ibyaremwe bizashongeshwa n’ubushyuhe bukaze, kandi n’isi n’imirimo iyirimo bizakongoka. Noneho, ubwo ibyo byose bizasheshurwaho bityo, ni abantu bameze bate mukwiriye kuba bo, mu mibereho yose yera no mu kubaha Imana, mutegereje kandi mwihutisha ukuza k’umunsi w’Imana, umunsi aho ijuru, riri mu muriro, rizasheshurwaho, n’ibigize ibyaremwe bigashongeshwa n’ubushyuhe bukaze? 2 Petero 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Kuja kwa pili kwa Kristo kuliwakilishwa katika kubadilika sura kwa Kristo.

“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

“Musa pa lupili lwa kusanduka nkeshi wa bupundishi bwa Kristo pa zambi ne mfwa. Aimenesheshe bano bakafuma mu nshinshi pa busangushi bwa balungami. Eliya, uyo waambulwilwe ku mulu chakuya kanda amone mfwa, aimenesheshe bano bakaba ne mweo pa ntanda pa kwisa kwa bubili kwa Kristo, ne bano bakaba ‘bashintilwa, mu katanci kamo, mu kupenuka kwa diso, pa mpanda wa kulekelesha;’ apo ‘uno mubili wa kufwa ulingile kuvwala bukabulo bwa kufwa iyo,’ ne ‘ebi ebibola bilingile kuvwala ebitaboli.’ 1 Korinti 15:51–53. Yesu wavwalikwe ne musana wa mu mulu, nga monka akamoneka apo akesa ‘ulwakwibili, ukwabula zambi, ku lupulukilo.’ Pantu akesa ‘mu lukumo lwa Wishi ne bangeli bashila.’ Abahebere 9:28; Marko 8:38. Ubulayo bwa Mupulushi ku bayekezwa ubu bwakwanishiwe. Pa lupili ubwami bwa lukumo bwa mu mazuwa ya mbele bwalangiwe mu kashimbe akanono,—Kristo Imfumu, Musa umwimilishi wa bashila babushiwe, ne Eliya wa bano baambulwilwe.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Elia, ambaye hakufa, anawawakilisha wale mia moja na arobaini na nne elfu wasiokufa, naye Musa anawawakilisha wale wanaokufa. Katika siku za mwisho, makundi hayo mawili yanawakilishwa katika Ufunuo sura ya saba, kama wale mia moja na arobaini na nne elfu na umati mkuu. Muhuri wa tano unapofunguliwa katika Ufunuo sura ya sita, wale waliouawa na upapa katika Enzi za Giza wanapewa mavazi meupe.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

“‘Na wakati alipokuwa ameifungua muhuri ya tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu na kwa ajili ya ushuhuda walioushikilia; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa kweli, hukumu na kulipiza kisasi cha damu yetu kwa juu ya hao wakaao juu ya nchi? Nao kila mmoja wao akapewa mavazi meupe [Walitangazwa kuwa safi na watakatifu]; nao wakaambiwa kwamba wapumzike bado kwa kitambo kidogo, hata watumishi wenzao pia na ndugu zao, watakaouawa kama wao walivyouawa, watakapotimizwa’ [Ufunuo 6:9–11]. Hapa kulikuwa na matukio yaliyowasilishwa kwa Yohana ambayo hayakuwa halisi, bali yalikuwa yale ambayo yangekuwapo katika kipindi cha wakati ujao.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Abiciwe bazibariza ryari Imana izahōra urupfu rwabo. Umumaritiri yari afite ukwizera kwa Yesu mbere y’uko yicwa, kuko ari ukugaragaza uko kwizera nyine kwatumye ubupapa bumwica. Imyenda yera ishushanya gukiranuka kwa Kristo, ariko iyo myenda yera yahawe ayo bugingo yishwe, yayihawe nyuma y’ubumaritiri bwabo. Iyo myenda ni ikimenyetso cy’ubumaritiri, si ugukiranuka kwa Kristo gusa. Umumaritiri aba afite umwenda w’ugukiranuka kwa Kristo mbere y’uko yicwa. Iteraniro ryinshi ryo mu Byahishuwe 7 rihabwa imyenda yera, bityo rigashushanya abapfa muri icyo gihe cy’ubwicanyi buzaterwa n’itegeko ryo ku Cyumweru rigiye kuza. Ni cyo gituma ibihumbi ijana na mirongo ine na bine bishushanywa na Eliya, kandi abizerwa bapfira mu Mwami bagashushanywa na Mose ku musozi wo guhindurirwaho ishusho.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Lek hna li pët yaak naal ñeenti junni ñent fukk ñeent mooy maas gi dee wu, te ñoom la Kirist di wax ne ñoo di maas gi nekk ci dund ba bi asamaan ak suuf di weesu ci Luka saar ñaar fukk ak benn.

We will continue this study in the next article.

Tukatulizya omusomo guno mu kiwandiiko ekiriddako.

“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

“Kwiza kwa Abeli kwari urugero rwa mbere rw’ubwansi Imana yari yaratangaje ko buzabaho hagati y’inzoka n’urubyaro rw’umugore—hagati ya Satani n’abamukorera, na Kristo n’abamukurikira. Kubw’icyaha cy’umuntu, Satani yari yarigaruriye ubwoko bwa muntu, ariko Kristo yari kubashoboza kwikuraho umutwaro w’ingoyi ye. Igihe cyose, binyuze mu kwizera Umwana w’Intama w’Imana, umutima w’umuntu wihakana gukorera icyaha, uburakari bwa Satani burakongezwa. Ubugingo bwera bwa Abeli bwahamije ibinyuranye n’ikirego cya Satani cyavugaga ko bidashoboka ko umuntu yubahiriza amategeko y’Imana. Igihe Kayini, ayobowe n’umwuka wa wa mubi, yabonaga ko adashobora gutegeka Abeli, yararakaye cyane kugeza ubwo amwambuye ubugingo. Kandi aho hose hari abazahagarara bashyigikira gukiranuka kw’amategeko y’Imana, uwo mwuka ni wo uzabagaragarizwaho. Ni wo mwuka mu bihe byose washinze imambo kandi ukongeza umuriro w’ikirundo cyo gutwikaho ku bigishwa ba Kristo. Ariko ubugome bwose bwagundaguriwe umuyoboke wa Yesu buterwa na Satani n’ingabo ze, kuko badashobora kumuhatira kwemera gutegekwa na bo. Uwo ni umujinya w’umwanzi watsinzwe. Buri mwicanyi wa Yesu yapfuye ari umuneshi. Umuhanuzi aravuga ati: “Bamunesheje [‘ya nzoka ya kera, yitwa Umwanzi, ari we Satani’] ku bw’amaraso y’Umwana w’Intama, no ku bw’ijambo ry’ubuhamya bwabo; kandi ntibakunze ubugingo bwabo kugeza ku rupfu.” Ibyahishuwe 12:11, 9.” Patriarchs and Prophets, 77.