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.
Ny taranaka izay nahita maso ny fahatongavan’ny loza fahatelo, tamin’ny 11 Septambra 2001, no taranaka farany amin’ny tantaran’ny tany. Ny andalan-teny ao amin’i Ezekiela izay manamafy izany fahamarinana izany dia takatry ny Millerita ho mifandray mivantana amin’ny fanoharana ny amin’ireo virijina folo, ary noho izany amin’ny Habakoka toko faha-roa. Tao amin’izany tantara izany, ny fahitan’i Habakoka toko faha-roa, izay “tsy ho ela intsony”, ary izay tanteraka tamin’ny 22 Oktobra 1844, dia naneho mialoha ny lalàna alahady ho avy tsy ho ela any Etazonia. Fa ny faminanian’i Ezekiela momba ny fahitana izay tsy hohalavaina intsony dia tanteraka tanteraka ao amin’ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina, izay nanomboka tamin’ny fahatongavan’ny loza fahatelo, tamin’ny 11 Septambra 2001.
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.
Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, ahoana izany ohabolana ataonareo ao amin’ny tanin’ny Isiraely izany, manao hoe: Mihalava ny andro, ary foana ny fahitana rehetra? Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Hatsahatro izany ohabolana izany, ka tsy hampiasainy intsony ho ohabolana ao amin’ny Isiraely izany; fa lazao aminy hoe: Efa akaiky ny andro sy ny fahatanterahan’ny fahitana rehetra. Fa tsy hisy intsony fahitana poakaty na sikidy mandokadoka ao amin’ny taranak’Isiraely. Fa Izaho no Jehovah; hiteny Aho, ary ny teny izay holazaiko dia ho tanteraka; tsy hahemotra intsony izany; fa amin’ny andronareo, ry taranaka mpikomy, no hilazako ny teny, ary hotanterahiko izany, hoy Jehovah Tompo. Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ry zanak’olona, indro, hoy ny taranak’Isiraely: Ny fahitana izay hitany dia ho amin’ny andro maro mbola ho avy, ary ny faminaniany dia ny amin’ny fotoana lavitra. Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Tsy hisy na iray aza amin’ny teniko hahemotra intsony, fa ny teny izay nolazaiko dia hotanterahina, hoy Jehovah Tompo. Ezekiela 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.
Ny mpaminany rehetra dia miresaka ny amin’ny andro farany, ary ny “fahitana poana” sy ny “faminaniana mandrobo” “ao anatin’ny taranak’Isiraely,” dia ny orana farany sandoka, hafatra milaza hoe “fiadanana sy filaminana”, izay manamafy fa “ny fahitana hitany dia ho amin’ny andro maro mbola ho avy, ary ny amin’ny fotoana mbola lavitra no amaminaniany.” Izany no “adihevitra” ao amin’i Habakoka, fa ireo izay maneho ny “fahitana poana” dia miady hevitra manohitra “ny fahitana hitany”. Milaza izy ireo fa: “Ny fahitana hitany dia ho amin’ny andro maro mbola ho avy, ary ny amin’ny fotoana mbola lavitra no amaminaniany.” Ireo iraky ny hafatra milaza fiadanana sy filaminana dia manao hoe: “mihaela ny andro, ary levona ny fahitana rehetra,” raha ny marina, moa tsy efa naminany ny 18 Jolay 2020 va izy? Ireo iraky ny “fahitana poana” dia asehon’i Ezekiela koa ao amin’ireo andininy roa voalohany amin’ilay toko.
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.
Dia tonga tamiko koa ny tenin’i Jehovah nanao hoe: Ry zanak’olona, mitoetra ao afovoan’ny taranaka mpiodina ianao, izay manana maso hijery, nefa tsy mahita; manana sofina handre, nefa tsy mandre; fa taranaka mpiodina izy. Ezekiela 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.
Mifanaraka avokoa ny mpaminany, ary samy miteny ny amin’ny andro farany izy rehetra; ary rehefa niresaka tamin’ireo Jiosy mpanohitra sy mpanome tsiny i Kristy tao amin’ny tantaran’ny fanompoany, dia nitanisa an’i Isaia Izy mba hamantarana ireo Jiosy mpanome tsiny izay noisarahina tamin’Andriamanitra tamin’izany fotoana izany, ho toy ireo manana maso hahita, nefa tsy mahita, ary manana sofina handre, nefa tsy mandre. Ankehitriny, tahaka ny tamin’izany, i Ezekiela dia miresaka amin’ireo lehilahy mpaniratsira ao amin’ny Advantisma Laodiseana, dia ireo Jiosy mpanome tsiny amin’izao androntsika izao, izay manolotra hafatry ny fiadanana sy fandriampahalemana ho fanoherana ny hafatry ny ranonorana farany. I Jesosy dia notarihin’ireo fitsipika izay napetrany tao amin’ny Teniny, koa ny faminaniany dia miresaka ny andro farany ihany koa amin’ny fomba manokana kokoa noho ny andro izay niresahany tamin’ireo Jiosy mpanome tsiny.
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.
Koa izany no itenenako fanoharana aminy, satria na dia mahita aza izy, dia tsy mahita; ary na dia mandre aza izy, dia tsy mandre, sady tsy mahazo. Ary tanteraka aminy ny faminanian’Isaia, izay manao hoe: Amin’ny fandrenesana no handrenesanareo, nefa tsy hahazo ianareo; ary amin’ny fahitana no hahitanareo, nefa tsy ho hitanareo akory. Fa efa donto ny fon’ity firenena ity, ary ny sofiny dia efa mavesatra amin’ny fandrenesana, ary ny masony efa nakimpiny; fandrao hahita amin’ny masony izy, sy handre amin’ny sofiny, ary hahazo amin’ny fony, ka hibebaka, dia hositraniko. Fa sambatra ny masonareo, satria mahita izy; ary ny sofinareo, satria mandre izy. Fa lazaiko aminareo marina tokoa fa mpaminany sy olo-marina maro no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre. Matio 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.
Ny fisehoan-javatra ahitana vahoaka izay mandre, nefa tsy mandre, ary mahita, nefa tsy mahita, no toetran’ny vahoakan’Andriamanitra teo aloha izay eo am-pandalovana ka avela. Izany fisehoan-javatra ara-paminaniana izany dia fahatanterahan’ny faminanian’i Isaia momba ny toe-javatra tahaka izany. Tahaka ny amin’ny mpaminany rehetra, Isaia, miaraka amin’i Kristy, dia miresaka ny amin’ny andro farany.
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.
Tamin’ny taona nahafatesan’i Ozia mpanjaka dia nahita ny Tompo nipetraka teo ambonin’ny seza fiandrianana aho, avo sy asandratra; ary ny morontongotr’akanjony nameno ny tempoly. Teo amboniny nitsangana ny serafima; samy nanana elatra enina avy izy rehetra: roa no nanakonany ny tavany, roa no nanakonany ny tongony, ary roa no nanidinany. Ary niantso ny iray ho amin’ny iray ka nanao hoe: Masina, masina, masina ny TOMpon’ny maro; feno ny voninahiny ny tany rehetra. Ary nihorohoro ny fanambanin’ny varavarana noho ny feon’ilay niantso, ary feno setroka ny trano. Dia hoy izaho: Lozako! fa very aho; satria lehilahy maloto molotra aho sady mitoetra eo amin’ny olona maloto molotra; fa ny masoko efa nahita ny Mpanjaka, dia ny TOMpon’ny maro. Dia nanidina nankeo amiko ny anankiray tamin’ny serafima, nitondra vain’afo teny an-tànany, izay nalainy tamin’ny tandra tamin’ny alitara; ary napetany teo amin’ny vavako izany ka hoy izy: Indro, izao no nikasika ny molotrao; ka voaisotra ny helokao, ary voadio ny fahotanao. Ary reko ny feon’ny Tompo nanao hoe: Iza no hirahiko, ary iza no handeha ho antsika? Dia hoy izaho: Inty aho; iraho aho. Ary hoy Izy: Mandehana, ka lazao amin’ity firenena ity hoe: Mihainoa ihany ianareo, nefa aza mahafantatra; ary mijere ihany ianareo, nefa aza mahazo. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ary akimpio ny masony; fandrao mahita amin’ny masony izy ka mandre amin’ny sofiny, ary mahafantatra amin’ny fony, ka mibebaka, dia ho sitrana. Isaia 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, ary Kristy dia samy maneho ireo izay asiana tombo-kase amin’ny andro farany, mandritra ny ranonorana farany, rehefa iadian-kevitra ny hafatra marina sy ny hafatra sandoka momba ny ranonorana farany, ho fahatanterahan’ny Habakoka toko faharoa. Araka an’i Jesosy, amin’ny vanim-potoana izay ahatanterahan’izany, ny marina dia “mahita” ny fanoharana, izay tandindon’ny faminaniana. Ny “hendry” dia mahatakatra ny hafatra ara-paminaniana momba ny ranonorana farany, fa ireo izay asehon’ireo Jiosy mpandàla adihevitra kosa dia tsy mahita na mandre, ary araka an’i Ezekiela dia mitondra hafatra filaminana sy fiarovana izy ireo ka milaza fa mbola lavitra any aoriana ny fahatanterahan’ny faminaniana. Tsy laviny ny faminaniana; ireo Jiosy mpandàla adihevitra dia nanaiky am-bava ny faminaniana momba ny Mesia ho avy; nefa nafindrany fotsiny ho any amin’ny hoavy mbola lavitra izany zava-nitranga izany. Kanefa Jesosy dia nanonona fitahiana ho an’ireo izay “mahita” ny hafatra ara-paminaniana amin’ny androny.
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:
Tamin’ny andron’i Kristy dia izany no hafatra tonga tamin’ny batisany, raha nidina ny Fanahy Masina. Ny fidinan’ny Fanahy Masina tamin’ny batisany dia tandindon’ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha-folo tamin’ny 11 Aogositra 1840. Ny fidinana avy amin’Andriamanitra tamin’ireo tantara roa ireo dia nanamarika ny fahatongavan’ny hafatry ny fahamarinana ankehitriny tamin’izany vanim-potoana izany; ho an’i Jesosy dia ny hafatry ny fahafatesany sy ny fitsanganany tamin’ny maty izany, araka ny asehon’ny batisany. Ho an’ny Millerita kosa dia ny hafatry ny Silamo momba ny loza voalohany sy faharoa izay nanamafy ny hafatra fizahan-toetra momba ny faminaniana ara-potoana. Ireo tantara roa ireo dia samy mifanaraka amin’ny fahatongavan’ny hafatra fizahan-toetran’ny ranonorana farany tamin’ny 11 Septambra 2001. Izany no antony anoratan’i Rahavavy White izao manaraka izao:
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ny hafatra rehetra nomena tamin’ny 1840–1844 dia tsy maintsy atao mahery vaika ankehitriny, satria maro ny olona no very fitarihana. Tsy maintsy hoentin’ireo hafatra any amin’ny fiangonana rehetra.”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy, “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa: maro ny mpaminany sy ny marina no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ireo zavatra hita tamin’ny 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.
“Ny hafatra dia efa nomena. Ary tsy tokony hisy hataka andro amin’ny famerenana io hafatra io, fa tanteraka ny famantarana ny andro; tsy maintsy vita ny asa famaranana. Hisy asa lehibe hatao ao anatin’ny fotoana fohy. Tsy ho ela dia hisy hafatra homena araka ny fanendren’Andriamanitra, izay hitombo ho antso mafy. Ary amin’izany dia hijoro eo amin’ny anjarany Daniela, mba hanome ny fijoroany ho vavolombelona.
“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. . . .
Tsy maintsy hatsangana ny sain’ny fiangonantsika. Mijoro eo amoron’ilay fisehoan-javatra lehibe indrindra eo amin’ny tantaran’izao tontolo izao isika, ary tsy tokony homena fahefana amin’ny vahoakan’Andriamanitra Satana, mba hampatoriany azy. Hiseho amin’ny heriny ny fahefan’ny papa. Tsy maintsy mifoha izao ny rehetra ka mandinika ny Soratra Masina, fa hampahafantarin’Andriamanitra amin’ireo mahatoky aminy izay hitranga amin’ny andro farany. Ny tenin’ny Tompo dia tsy maintsy ho tonga amin’ny vahoakany amin-kery....
“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.
“Izao no naseho tamiko—fa matory isika ka tsy mahalala ny fotoana amangian’Andriamanitra antsika. Fa raha manetry tena eo anatrehan’Andriamanitra isika ka mitady Azy amin’ny fo manontolo, dia ho hitantsika Izy.” Manuscript Releases, boky 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.
Ny hafatra izay efa naty sary mialoha tao amin’ny hafatry ny fahamarinana ankehitriny momba ny Mesia ao amin’ny tantaran’i Kristy, sy ny hafatry ny fahamarinana ankehitriny tamin’ny 1840 ka hatramin’ny 1844, dia manondro mialoha ny andro farany, rehefa haverina indray ny hafatra Millerita. Ireo ao amin’ireo tantara aseho ho tsy mahay “mahita sy mandre” dia “tsy mahalala ny andro namangiana azy.” Rehefa asehon’i Isaia ny filazana voalohany momba ireo iraky ny hafatra sandoka amin’ny ranonorana farany, izay mahita, nefa tsy mahita, dia marihiny ny fotoana anombohan’izany vanim-potoana izany, dia ilay vanim-potoana izay nolazain-dRahavavy White hoe: “hafatra voatendrin’Andriamanitra izay hitombo ho antso mafy.” Ny hoe “voatendrin’Andriamanitra” dia maneho fotoana voafaritra izay hahatongavan’ilay hafatra, ary ao amin’ny andininy fahatelo amin’ny toko fahenin’i Isaia, dia faritan’i Isaia mazava tsara izany fotoana izany.
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.
Ary nifampiantso izy ka nanao hoe: Masina, masina, masina, Jehovah Tompon’ny maro; henika ny voninahiny ny tany rehetra. 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.
I Sister White dia manondro fa rehefa miantso mifandimby ny anjely hoe: “Masina, Masina, Masina” ao amin’ilay andalan-teny izay anehoan’i Isaia ireo izay manana maso ka mahita, nefa tsy mahita, dia tanteraka izany tamin’ny 11 Septambra 2001.
“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.
“Rehefa izy [ny anjely] mahita ny ho avy, izay hahafeno ny tany manontolo ny voninahiny, dia mifamaly amin’ny hira fiderana mandresy amin’ny feon-kira mirindra izy ireo hoe: ‘Masina, masina, masina, no Jehovah Tompon’ny maro.’ Feno fahafaham-po tanteraka izy ireo amin’ny fanomezam-boninahitra an’Andriamanitra; ary eo anatrehany, eo ambanin’ny tsikin’ny fankasitrahany, dia tsy maniry na inona na inona intsony izy. Amin’ny fitondrana ny endriny, amin’ny fanaovana ny fanompoany sy amin’ny fiankohofana aminy, dia tratra tanteraka ny faniriany ambony indrindra.” Review and Herald, 22 Desambra 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.
Tamin’ny 11 Septambra 2001 no nanomboka ny fanisiana tombo-kase ireo iray hetsy sy efatra arivo sy efatra alina, ary nanomboka niparitaka ny orana farany, ary nanomboka ny adihevitr’i Habakoka raha mbola naverina ny fanoharana momba ireo virijina folo. Tamin’izany fotoana izany no nahatanteraka tanteraka ny faminanian’i Ezekiela. Tsy hahemotra intsony ny Teny faminaniana, ary ny taranaka izay nanatri-maso ny 11 Septambra 2001 no taranaka farany eto an-tany, fa ny fahitana eo amin’ny faran’ny Advantisma dia manambara ny fikatonan’ny fotoam-pahasoavana amin’ny fiavian’i Kristy fanindroany. Vavolombelona faharoa momba izany zava-misy izany no hita ao amin’ny bokin’i Lioka, toko fahiraika amby roapolo.
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.
Lazaiko aminareo marina tokoa: tsy ho levona ity taranaka ity mandra-pahatanterak’ireo zavatra rehetra ireo. Ny lanitra sy ny tany ho levona; fa ny teniko tsy mba ho levona. Lioka 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.
Ao amin’ny toko faha-roa-polo amby iray ao amin’i Lioka, i Jesosy dia manondro ny taranaka farany amin’ny tantaran’ny tany. Vao avy nanolotra topimaso momba ny tantara mandroso Izy, hatramin’ny fandravana an’i Jerosalema tamin’ny taona 70, ka hatrany amin’ny tantara Millerita. Avy eo Izy dia miala amin’ny fitantarana izay manondro mivantana ny tantara ara-paminaniana, ka manolotra fanoharana iray izay mamerina fotsiny sy manitatra ny tantara ara-paminaniana izay efa nasehony. Koa dia nanome vavolombelona anatiny roa momba ilay fitantarana iray ihany Izy, ary namarana izany tamin’ny fanondroana fa ny “taranaka” izay nanatri-maso ireo zava-nitranga ireo dia ho velona mandra-piverenany; noho izany, araka ny votoatin-kevitra, dia Izy no manondro ilay taranaka izay asehon’ny iray hetsy sy efatra amby efapolo arivo.
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.
Ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia ny amin’ny taranaka farany, ary tsy manandrana fahafatesana izy ireo, na dia miaina amin’ny fotoana andalovan’ny lanitra sy ny tany aza.
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.
Fa ho avy tahaka ny mpangalatra amin’ny alina ny andron’ny Tompo; amin’izany no handalovan’ny lanitra amin’ny fidobodobohana lehibe, ary ny tenan-javatra dia hiempo noho ny hafanana mahamay, ary ny tany mbamin’ny asa izay ao aminy dia hodorana. Koa satria ho levona izany zavatra rehetra izany, dia tokony ho olona manao ahoana moa ianareo amin’ny fitondrantena masina rehetra sy ny toe-panahy araka an’Andriamanitra, sady miandry no manafaingana ho amin’ny fihavian’ny andron’Andriamanitra, izay hahafoanan’ny afo ny lanitra, ary ny tenan-javatra dia hiempo noho ny hafanana mahamay? 2 Petera 3:10–12.
The second coming of Christ was represented at the transfiguration of Christ.
Ny fihavian’i Kristy fanindroany dia naseho tamin’ny alalan’ny fiovan-tarehin’i Kristy.
“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.
«Moïse teo an-tendrombohitra fiovan-tarehy dia vavolombelon’ny fandresen’i Kristy ny ota sy ny fahafatesana. Izy no nisolo tena ireo izay hivoaka avy ao am-pasana amin’ny fitsanganan’ny marina amin’ny maty. Elia, izay nakarina ho any an-danitra nefa tsy nahita fahafatesana, dia nisolo tena ireo izay mbola ho velona eto ambonin’ny tany amin’ny fiavian’i Kristy fanindroany, ary izay “hovana, vetivety foana, indray mipi-maso, amin’ny trompetra farany;” rehefa “ity mety maty ity tsy maintsy hitafy ny tsy fahafatesana,” ary “ity mety lo ity tsy maintsy hitafy ny tsy fahalovana.” 1 Korintiana 15:51–53. Jesosy dia nitafy ny fahazavan’ny lanitra, tahaka izay hisehoany rehefa ho avy Izy “fanindroany, tsy noho ny ota, ho famonjena.” Fa ho avy Izy “amin’ny voninahitry ny Rainy mbamin’ny anjely masina.” Hebreo 9:28; Marka 8:38. Tamin’izany fotoana izany dia tanteraka ny teny fikasan’ny Mpamonjy tamin’ny mpianatra. Teo an-tendrombohitra dia naseho tamin’ny endrika kely ny fanjakan’ny voninahitra ho avy,—Kristy Mpanjaka, Moïse solontenan’ny olo-masina natsangana tamin’ny maty, ary Elia solontenan’ireo voafindra toerana.» Ilay Fitiavana Hatramin’ny Taranaka Rehetra, 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, izay tsy maty, dia maneho ireo iray hetsy sy efatra arivo amby efatra alina izay tsy maty, ary Mosesy kosa dia maneho ireo izay maty. Amin’ny andro farany, ireo sokajy roa ireo dia aseho ao amin’ny Apokalypsy toko faha-7, dia ireo iray hetsy sy efatra arivo amby efatra alina sy ny vahoaka betsaka. Rehefa voasokatra ny tombo-kase fahadimy ao amin’ny Apokalypsy toko faha-6, ireo izay novonoin’ny fahefan’ny papa nandritra ny Andro Maizina dia omena akanjo fotsy.
“‘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.
“‘Ary rehefa novohany ny tombo-kase fahadimy, dia hitako teo ambanin’ny alitara ny fanahin’ireo izay novonoina noho ny tenin’Andriamanitra sy noho ny filazana izay nohazoniny; ary niantso tamin’ny feo mahery izy ireo ka nanao hoe: Mandra-pahoviana, Tompo ô, Masina sy Marina, no tsy mbola hitsaranao sy hamalianao ny ranay amin’izay monina etỳ ambonin’ny tany? Ary samy nomena akanjo fotsy izy rehetra avy [Nambara fa madio sy masina izy ireo]; ary nolazaina taminy fa mbola hiala sasatra kely aloha izy, mandra-pahatontosa koa ny isan’ny mpanompo namany sy ny rahalahiny, izay hovonoina tahaka azy’ [Apokalypsy 6:9–11]. Eto dia nisy toe-javatra naseho an’i Jaona, tsy izay nisy marina tokoa tamin’izany, fa izay mbola hisy amin’ny fotoana iray any aoriana.” Manuscript Releases, boky faha-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.
Ny maritiora dia manontany hoe rahoviana Andriamanitra no hamaly faty ny namonoana azy. Ny maritiora iray dia efa nanana ny finoan’i Jesosy talohan’ny namonoana azy; fa ny fanehoana izany finoana izany mihitsy no nanosika ny fahefan’ny papa hamono azy. Ny fitafiana fotsy dia maneho ny fahamarinan’i Kristy; kanefa ny fitafiana fotsy nomena ireo fanahy izay novonoina ireo dia nomena azy taorian’ny naha-maritiora azy. Mariky ny maritiora ireo fitafiana ireo, fa tsy ny fahamarinan’i Kristy fotsiny ihany. Ny maritiora dia efa mitafy ny akanjon’ny fahamarinan’i Kristy talohan’ny namonoana azy. Ilay vahoaka betsaka ao amin’ny Apokalypsy toko fahafito dia omena fitafiana fotsy, ka izany no anehoana ireo izay ho faty mandritra ny fandripahana amin’ny lalàn’ny Alahady ho avy. Koa izany no anehoana ny iray hetsy sy efatra arivo amby efatra alina amin’i Elia, ary ireo mahatoky izay maty ao amin’ny Tompo kosa dia aseho amin’i Mosesy teo an-tendrombohitry ny fiovàna tarehy.
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.
Ny iray hetsy sy efatra arivo amby efatra alina no taranaka izay tsy maty, ary izy ireo no taranaka tondroin’i Kristy fa velona amin’ny fotoana handalovan’ny lanitra sy ny tany ao amin’ny Lioka toko faha-iraika amby roapolo.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“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.
“Ny famonoana an’i Abela no ohatra voalohany tamin’ilay fifandrafiana izay nambaran’Andriamanitra fa hisy eo amin’ilay menarana sy ny taranak’ilay vehivavy—dia eo amin’i Satana sy ny olony ary eo amin’i Kristy sy ny mpanaraka Azy. Noho ny fahotan’ny olombelona dia nahazo fahefana hifehy ny taranak’olombelona i Satana, nefa i Kristy kosa no hampahavita azy ireo hanary ny ziogany. Isaky ny misy fanahy iray, amin’ny alalan’ny finoana an’ilay Zanak’ondrin’Andriamanitra, mandà ny fanompoana ny ota, dia mirehitra ny fahatezeran’i Satana. Ny fiainana masina nananan’i Abela dia vavolombelona nanohitra ny filazan’i Satana fa tsy hain’ny olona ny mitandrina ny lalàn’Andriamanitra. Rehefa hitan’i Kaina, voatosiky ny fanahin’ilay ratsy, fa tsy azony nofehezina i Abela, dia tezitra fatratra izy ka namono azy. Ary na aiza na aiza misy izay hijoro hanamarina ny fahamarinan’ny lalàn’Andriamanitra, dia io fanahy io ihany no hiseho hanohitra azy. Io no fanahy izay, nandritra ny taona rehetra, no nanangana ny hazo famaizana sy nandrehitra ny antontam-pitoeran’afo ho an’ny mpianatr’i Kristy. Kanefa ny habibiana natao tamin’ny mpanaraka an’i Jesosy dia atosik’i Satana sy ny miaramilany satria tsy azony terena hilefitra eo ambanin’ny fifehezany izy. Izany no fahaviniran’ny fahavalo efa resy. Ny maritioran’i Jesosy rehetra dia maty tamin’ny maha-mpandresy azy. Hoy ny mpaminany: “Ary izy ireo naharesy azy [‘ilay menarana fahiny, atao hoe devoly sy Satana’] tamin’ny ran’ny Zanak’ondry sy tamin’ny tenin’ny fanambarany; ary tsy nitia ny ainy izy ireo na dia ho amin’ny fahafatesana aza.” Apokalypsy 12:11, 9.” Patriarka sy Mpaminany, 77.