In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
Ao amin’ny taranaka farany amin’ny vahoaka iray izay ilaozana, dia misy toetra ara-paminaniana sasany izay voamarika. Amin’izany izy ireo dia taranaky ny menarana, fa efa namolavola ny toetran’i Satana. Taranaky ny mpijangajanga izy ireo, fa efa namorona fifamatorana tsy nohamasinina tamin’ny fahavalon’Andriamanitra. Tonga amin’ny toerana iray izy izay mahita, nefa tsy mahazo; mandre, nefa tsy mahatakatra; fa tsy niova fo izy, izay aseho amin’ny fitombon’ny fony ho matavy. I Mosesy no voalohany niresaka mivantana momba izany tranga izany.
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
Dia niantso an’i Isiraely rehetra i Mosesy ka nanao taminy hoe: Hitanareo avokoa izay rehetra nataon’i Jehovah teo imasonareo tany amin’ny tany Egypta tamin’i Farao sy tamin’ny mpanompony rehetra ary tamin’ny taniny rehetra; dia ireo fitsapana lehibe izay hitan’ny masonareo, dia ireo famantarana sy ireo fahagagana lehibe ireo; nefa Jehovah tsy mbola nanome anareo fo hahafantatra sy maso hahita ary sofina handre mandraka androany. Deoteronomia 29:2–4.
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
Amin’ny filazana voalohany momba ny tranga laôdisiana mikasika ny fahitana sy ny fihainoana, izay tsy hain’ny olon’Andriamanitra ho hita dia ny famantarana sy ny fahagagana ao amin’ny tantara iorenan’ny finoany. Jeremia dia manondro izany tranga izany ho toetran’ny “virijina adala” amin’ny andro farany, ary ho fanehoana ny fandavan’ireo virijina adala ny handray ny hafatry ny anjely telo, izay manomboka amin’ny fanambaran’ny anjely voalohany mba hatahotra an’Andriamanitra Mpahary. Noho izany fikomiana izany dia tsy mandray ny ranonorana farany izy ireo.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
Ambarao ao amin’ny taranak’i Jakoba izao, ary torio ao Joda hoe: Henoy izao ankehitriny, ry vahoaka adala sady tsy manam-pahalalana, izay manan-maso nefa tsy mahita, manan-tsofina nefa tsy mandre: Tsy matahotra Ahy va ianareo? hoy Jehovah; tsy hangovitra eo anatrehako va ianareo, dia Izaho izay nametraka ny fasika ho fari-dranomasina amin’ny didy mandrakizay, ka tsy hainy ihoarana? Ary na dia misamboaravoara aza ny onjany, dia tsy mahery handresy; ary na dia mirohondrohona aza izy, dia tsy mahatafita azy. Fa ity firenena ity dia manana fo miodina sy maditra; efa niodina izy ka lasa. Ary tsy mba milaza ao am-pony izy hoe: Andeha ankehitriny hatahotra an’i Jehovah Andriamanitsika isika, Izay manome orana, dia ny ranonorana aloha sy ny ranonorana aoriana, amin’ny fotoany avy; ary mitahiry ho antsika ny herinandro voatendry ho amin’ny fijinjana Izy. Ny helokareo no nampiala izany taminareo, ary ny fahotanareo no nitanisa ny zava-tsoa tsy ho azonareo. Jeremia 5:20–25.
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
I Ezekiela dia manondro ireo izay maneho ny toetra asehon’ny hoe mahita nefa tsy mahafantatra ho trano mpiodina. Trano mpiodina izy ireo, izay tsy hahita ny tantaran’ny fanorenany, izay virijiny adala, izay tsy niova fo satria mandà ny hafatry ny anjely voalohany, ka izany dia fandavana azy rehetra, fa raha tsy manaiky ny hafatry ny anjely voalohany ianareo, dia tsy afaka manaiky ny faharoa na ny fahatelo. Amin’izao toe-javatra izao dia sakanana amin’ireo virijiny ireo ny ranonorana farany mandritra ny fotoanan’ny ranonorana farany. Rehefa avy niresaka io toetra io tao amin’ny fitantarany Jesosy, dia nanohy nanolotra ny fanoharana momba ny mpamafy Izy.
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. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
Fa sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa fa mpaminany maro sy olo-marina no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre. Koa henoy ny fanoharana ny amin’ny mpamafy. Raha misy mandre ny tenin’ny fanjakana ka tsy mahalala azy, dia avy ilay ratsy ka manaisotra izay nafafy tao am-pony. Izy no ilay voa nafafy teny amoron-dalana. Ary izay nafafy teny amin’ny tany be vato dia ilay mandre ny teny ka mandray azy miaraka amin’ny fifaliana avy hatrany; nefa tsy manam-paka ao anatiny izy, fa maharitra vetivety ihany; fa raha misy fahoriana na fanenjehana noho ny teny, dia tafintohina miaraka amin’izay izy. Ary izay nafafy tany amin’ny tsilo dia ilay mandre ny teny; fa ny fiahiana izao tontolo izao sy ny fitaky ny harena no manakenda ny teny, ka dia tsy mamoa izy. Fa izay nafafy tamin’ny tany tsara kosa dia ilay mandre ny teny ka mahalala azy; ary izy no mamoa ka mitera-bokatra, ny sasany zato heny, ny sasany enimpolo heny, ary ny sasany telopolo heny. Ary fanoharana hafa koa no nataony taminy hoe: Ny fanjakan’ny lanitra dia tahaka ny lehilahy iray izay namafy voa tsara tany an-tsahany; fa raha natory ny olona, dia tonga ny fahavalony ka namafy tsimparifary teny amin’ny varimbazaha, dia lasa nandeha. Fa rehefa naniry ny vary ka niteraka voa, dia niseho koa ny tsimparifary. Ary dia nankao amin’ny tompon-trano ny mpanompony ka nanao taminy hoe: Tompoko, moa tsy voa tsara va no nafafinao tany an-tsahanao? Koa avy taiza ary no nahazoany tsimparifary? Dia hoy izy taminy: Fahavalo no nanao izany. Ary hoy ny mpanompo taminy: Tianao va àry raha handeha izahay ka hanangona azy? Fa hoy izy: Tsia; fandrao raha manangona ny tsimparifary ianareo, dia hongotanareo miaraka aminy koa ny varimbazaha. Avelao hiara-maniry izy roa ambara-pihavin’ny fijinjana; ary amin’ny andro fijinjana dia holazaiko amin’ny mpijinja hoe: Angony aloha ny tsimparifary, ka fehezo amboara mba hodorana; fa angony ny varimbazaha ho ao an-tsompitro. Matio 13:16–30.
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
Ny adala dia ny tsimparifary, ary ny hendry dia ny vary. Ao amin’ny fanoharana ny amin’ireo virijina folo, ny fananana diloilo no maneho ny fanavahana misy eo amin’ireo sokajy roa ireo; ary amin’ny amin’ny vary sy ny tsimparifary kosa, dia miorina amin’ny hoe azon’ny olona na tsia ny voa, izay teny. Ny filazana voalohany nataon’i Mosesy momba ny sokajy iray izay tsy hahita ka noho izany tsy hahazo, dia mametraka fa ny hafatra izay tokony ho azo dia ny famantarana sy ny fahagagana ao amin’ny tantara fototra. Ny filazana ara-paminaniana farany momba ireo singan’ny fahajamban’ny trano mpiodina nataon’i Ellen White dia manondro fa ny maso izay notahina hahita izay nirian’ny lehilahy marina rehetra ho hita dia ny tantaran’ny hetsika Millerita.
“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 aseho amim-pahatanjahana ankehitriny, satria maro ny olona no very fitarihana. Tsy maintsy ho entina any amin’ny fiangonana rehetra ireo hafatra ireo.
“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.” Manuscript Releases, volume 21, 436, 437.
Hoy Kristy nanao hoe: “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 zavatra hitanareo, nefa tsy nahita; ary handre izay zavatra renareo, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ny zavatra izay hita tamin’ny taona 1843 sy 1844.” Manuscript Releases, volume 21, 436, 437.
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
I Jesosy dia mandrakariva maneho ny farany amin’ny alalan’ny fiandohana, ary ny firesahana voalohany momba ireo izay manana maso nefa tsy mahita na mahatakatra, sy ny firesahana farany, dia samy manondro fa ny tantara fototra iorenan’ny trano mpikomy no zavatra tsy hita, ka noho izany dia lavina, ary araka izany dia manakana ny adala tsy hahafantatra ny ranonorana farany. Ny tantaran’ny taona 1840–1844 dia nasehon’ny fanafahana an’i Isiraely fahiny tamin’ny fanandevozana tany Egypta. Ny tsy fahombiazan’i Isiraely fahiny tamin’ny fandalovana ny fizahan-toetra voalohany dia nitondra azy ireo ho any Kadesy, izay nanaovany ny tatitra laingan’ny mpisafo folo ho marina ary nifidianany mpitarika vaovao hitondra azy ireo hiverina any Egypta. Efapolo taona tatỳ aoriana dia nentina niverina tany Kadesy izy ireo, ary Mosesy dia tsy nahomby tamin’ny nikapohana ny Vatolampy fanindroany.
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
Na dia tsy nahomby aza i Mosesy, dia mbola nanohy nitondra azy ireo ho any amin’ny Tany Nampanantenaina ihany i Josoa. Ny fitsapana farany tao Kadesy dia nifandray tamin’ny fikomiana lehibe, satria i Jesosy mandrakariva maneho ny farany amin’ny alalan’ny fiandohana; ary ny fikomian’ireo mpisafo folo tao Kadesy tany am-piandohan’ny efapolo taona, ary koa tamin’ny fiafaran’ny efapolo taona, dia samy maneho fikomiana lehibe ao Kadesy. Kanefa, na dia teo aza ny fikomian’i Mosesy tao Kadesy, dia tsy nahemotra intsony ny fahitana ny hidirana ao amin’ny Tany Nampanantenaina.
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
Tamin’ny fikomiana tamin’ny 1863, izay nitarika ho amin’ny fitomboan’ny fikomiana tamin’ny 1888, izay nitarika ho amin’ny fitomboan’ny fikomiana tamin’ny 1919, ka niafara tamin’ny fikomiana tamin’ny 1957, dia nentin’i Jesosy niverina ho any Kadesy ny Advantisma Laodikeana. Naveriny tany amin’ilay tantara izay nahatongavan’ny anjely fahatelo sy nanombohany fizahan-toetra izy ireo, fizahan-toetra izay naneho tamin’ny farany ny fikomiana tamin’ny 1863 sy ny fandroahana ho amin’ny firenirenenana any an-efitr’i Laodikia. Niditra tao amin’ny tantaran’ny farany amin’ny Advantisma Laodikeana ny anjely fahatelo tamin’ny 11 Septambra 2001, rehefa nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha-18, izay ilay anjely fahatelo. Dia nanambara izy fa lavo Babylona, araka ny nasehon’ny fanipazana ny tilikambon’i Nimroda, raha naringana ny tilikambon’i New York City.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
“Ny hafatry ny anjely fahatelo dia tsy ho takatra; ary ny mazava izay hampahazava ny tany amin’ny voninahiny dia hataon’ireo izay mandà tsy handeha ao amin’ny voninahiny mihamitombo ho mazava sandoka.” Review and Herald, 27 Mey 1890.
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
Tahaka ny tamin’ny Isiraely fahiny, dia tahaka izany koa amin’ny Isiraely maoderina. Ny taranaka izay vavolombelon’ny 11 Septambra 2001 no taranaka farany. Hoy Jesosy ao amin’ny toko faharoa amby roapolon’i Lioka fa “ity taranaka ity,” ary Izy no nanondro io taranaka io ho ireo izay velona amin’ny fotoana handalovan’ny lanitra sy ny tany, izay mitranga amin’ny Fiavian’i Kristy fanindroany. Io taranaka izay ho velona ka hahita maso ny fiverenan’i Kristy io dia ho efa nahafantatra famantarana iray izay manaporofo aminy fa izy no taranaka farany. Hahafantatra sy hahatakatra izy fa izy ireo no velona amin’ny fotoana izay tsy “hahemotra” intsony ny “fahatanterahan’ny fahitana rehetra.”
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
Rehefa niala teo amin’ny tempoly niaraka tamin’ny mpianatra Jesosy, dia nangataka taminy izy ireo mba hazavainy izay tiany holazaina tamin’ny filazany ny fandravana ny tempoly. Io resaka io dia naneho mialoha ny resaka izay hataon’ny mpianany mandritra ny taranaka farany. Naniry hahatakatra ny tiany holazaina ny mpianatra, rehefa nampianatra miverimberina Izy fa ny fiangonana Advantista Laodiseana dia ho voafafa amin’ny lalàn’ny Alahady ho avy tsy ho ela, satria ny mpivavaka ao anatiny dia aloany hivoaka avy amin’ny vavany, ka tsy izy ireo intsony no miteny ho Azy.
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
Tamin’ny famaliany ny mpianatra, dia nofaritan’i Jesosy ny fandravana an’i Jerosalema sy ny tantara izay nanaraka izany, hatrany amin’ny faran’izao tontolo izao. Rehefa avy namelabelatra ny topi-maso ara-tantara hatramin’ny andininy fahasivy ambin’ny folo Izy, dia nitodika tamin’ny fandravana an’i Jerosalema avy eo, dia fandravana izay mety ho nitranga teo amin’ny hazo fijaliana, kanefa noho ny famindram-pon’Andriamanitra sy ny fahari-po lava nataony dia nahemotra ho eo amin’ny efa-polo taona teo ho eo. Amin’ny faran’ireo efa-polo taona ireo dia hisy sisa hiala amin’ny fandringanana, saingy raha fantany sy ekeny ihany ny famantarana izay nomeny tamin’izany.
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
Tamin’ny fiandohan’ny Isiraely fahiny dia nisy vanim-potoana efa-polo taona, izay natomboky ny fitsarana noho ny fikomian’ny mpitsikilo folo, fitsarana izay nahemotra efa-polo taona noho ny fifonana nataon’i Mosesy. Tamin’ny faran’ny Isiraely fahiny dia nisy fitsarana noho ny fikomian’ny hazo fijaliana, izay nahemotra efa-polo taona noho ny fahari-po sy ny famindram-pon’i Kristy tamin’ny fifonany. Tao amin’ireo tantara roa ireo dia nisy sisa izay afa-nandositra. I Jesosy mandrakariva no maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray.
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
Niresaka ny famantarana mifandray amin’ny fandravana an’i Jerosalema Jesosy ka nanondro izany ho “ny andro famaliana.”
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Ary raha hitanareo fa hodidinin’ny miaramila Jerosalema, dia fantaro fa efa akaiky ny fandravana azy. Ary amin’izany, aoka izay any Jodia handositra ho any an-tendrombohitra; ary izay ao afovoany hiala; ary izay any an-tsaha tsy hiditra ao anatiny. Fa izao no andro famaliana, mba hahatanteraka izay rehetra voasoratra. Lioka 21:20–22.
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
Ny “andro famaliana” dia ireo loza fito farany, ary noho izany antony izany i Rahavavy White dia mampifanaraka ny fandravana an’i Jerosalema amin’ny fitsarana fanatanterahan’Andriamanitra amin’ny andro farany.
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
Manatòna hihaino ianareo firenena; ary mihainoa, ianareo vahoaka: aoka hihaino ny tany sy izay rehetra eo aminy; izao tontolo izao sy izay rehetra mipoitra avy aminy. Fa ny fahatezeran’i Jehovah dia mihatra amin’ny firenena rehetra, ary ny fahavinirany amin’ny tafiny rehetra; efa nandringana azy tanteraka Izy, efa nanolotra azy ho amin’ny famonoana. Ary ny matin’izy ireo dia hariana hivoaka koa, ary ny fofon-dratsin’ny fatiny hiakatra; ary ny tendrombohitra hiempo noho ny rany. Ary ny tafiky ny lanitra rehetra ho levona, ary ny lanitra hiforitra tahaka ny horonam-boky; ary ny tafiny rehetra hirodana tahaka ny ravina latsaka avy amin’ny voaloboka, sy tahaka ny aviavy masaka latsaka avy amin’ny aviavy. Fa ny sabatro dia ho lena any an-danitra; indro, hidina amin’i Edoma izany, dia amin’ny vahoakan’ny ozoko, ho fitsarana. Ny sabatr’i Jehovah dia feno rà, matavy amin’ny diloilo, sy amin’ny ran’ny zanak’ondry sy osy, amin’ny tavin’ny voan’ny ondrilahy; fa Jehovah manana fanatitra ao Bozra, ary famonoana lehibe any amin’ny tanin’i Edoma. Ary ny ombimanga hiara-midina aminy, ary ny zanak’omby miaraka amin’ny ombalahy; ary ny taniny ho vonton-drà, ary ny vovony ho tondraka tavy. Fa andron’ny famalian’i Jehovah izany, dia taonan’ny famerenam-pitsarana noho ny adin’i Ziona. Isaia 34:1–8.
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
Jesosy dia nanao ny fampahafantarana ampahibemaso voalohany tao Nazareta, ka nanambara ny Tenany ho Mesia. Izany fampahafantarana izany dia notarihin’ny fitsipiky ny filazana voalohany araka ny faminaniana. Ny vakiteny nofidiny dia nanondro fa ny asany dia nahatafiditra ny fanambarana ny “andron’ny famalian’ny Tompo.” Izany, araka an’i Isaia, dia koa “taonan’ny famaliana noho ny adin’i Ziona.”
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
Tao Nazareta no nanombohan’i Kristy ny asam-panompoany ampahibemaso sy nanambarany ny Tenany ho Mesia. Tamin’izany no niezahan’ireo izay nandre ny teniny nefa tsy nahatakatra, hamono Azy tamin’ny fanipazana Azy hiala avy eny an-tendrombohitra. Ny fiandohan’ny asam-panompoany dia voamariky ny fiezahan’ny olona tao an-tanàna nahabe Azy hamono Azy, ary ny fiafaran’ny asam-panompoany kosa dia novonoin’ny olony tokoa Izy. Ny asam-panompoany dia ny hampahafantatra fa Izy no Mesia, izay naha-Izy Azy rehefa nohosorana tamin’ny batisany Izy. Tamin’ny batisany dia nisy tandindona avy amin’Andriamanitra nidina mba hanamafy ny fahatanterahan’ny faminaniana momba ny fihavian’ny Mesia. Tamin’ny 11 Aogositra 1840 dia nisy tandindona avy amin’Andriamanitra nidina mba hanamafy ny faminaniana momba ny hafatry ny fizahan-toetra amin’izany tantara izany. Ary tamin’ny 11 Septambra 2001 dia nisy tandindona avy amin’Andriamanitra nidina mba hanamafy ny hafatra voambara mialoha amin’izany tantara izany, dia ny hafatry ny ranonorana farany.
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
“Rehefa niasa mafy nandritra ny roa andro niaraka tamin’ny Samaritana Jesosy, dia nandao azy ireo Izy mba hanohy ny diany ho any Galilia. Tsy nitoetra ela tao Nazareta Izy, izay nandaniany ny fahatanorany sy ny fiandohan’ny maha-lehilahy Azy. Ny fandraisana Azy tao amin’ny synagoga tany, fony Izy nanambara ny Tenany ho Ilay Voahosotra, dia tsy nankasitrahana loatra, ka nanapa-kevitra Izy hitady saha mahavokatra kokoa, hitory amin’ny sofina izay hihaino, sy amin’ny fo izay handray ny hafany. Nambarany tamin’ny mpianany fa tsy manan-kaja ny mpaminany ao amin’ny taniny. Izany teny izany dia maneho ilay fisalasalana voajanahary ananan’ny olona maro hanaiky fivoarana mahatalanjona sy mendrika hoderaina eo amin’ny olona iray izay niaina tamim-pahatsorana teo afovoan’izy ireo, sady efa fantatr’izy ireo akaiky hatramin’ny fahazazany. Kanefa, ireo olona ireo ihany dia mety hoentin-kafanam-po tafahoatra amin’ny fitakian’olona vahiny sy mpisetrasetra.” The Spirit of Prophecy, volume 2, 151.
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
Ao amin’ny toko fahiraika amby roapolon’i Lioka, i Kristy dia manondro ilay iray hetsy sy efatra alina sy efatra arivo, dia ny taranaka farany izay tsy maty. Izany no ataony amin’ny fanolorana ny tantara izay nanomboka tamin’ny fitsidihany farany ilay toerana izay taloha dia tranon’ny Rainy, nefa avy eo dia tonga tranon’ny Jiosy. Ao amin’ny fitantarana ny tantara izay natombok’i Jesosy naroso, dia tonga tamin’ilay teboka Izy izay handravana an’i Jerosalema, sy ny tempoly izay tian’ny mpianatra ho fantatra (70 AD). Nambarany fa ny fandravana dia ireo andron’ny famaliana, izay anisan’ny fanambarany fanokafana ny asa fanompoany. Ny “andron’ny famaliana” dia tsy ny fandravana an’i Jerosalema tamin’ny taona 70 ihany no nasehony, fa koa ny fotoan’ny fahatezeran’Andriamanitra araka ny asehon’ireo loza fito farany.
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
Fa izao no andron’i Jehovah, Tompo Andriamanitry ny maro, dia andro famaliana, mba hamaliany ny fahavalony; ary ny sabatra handevona, ka ho voky sy ho leon’ny rany; fa Jehovah, Tompo Andriamanitry ny maro, dia manana fanatitra any amin’ny tany avaratra, eo amoron’ny ony Eofrata. Jeremia 46:10.
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
Ny “andron’ny famaliana” amin’i Babylona, izay asehon’ny “fanatitra any amin’ny tany avaratra eo amoron’ny ony Eofrata,” dia manomboka amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela.
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
Noho ny fahatezeran’i Jehovah dia tsy honenana izy, fa ho lao tanteraka; izay rehetra mandalo an’i Babylona dia ho talanjona ka hisioka noho ny loza rehetra mahazo azy. Milahatra manodidina an’i Babylona ianareo; ianareo rehetra izay manenjana ny tsipìka, mitifira azy, aza iantranareo ny zana-tsipìka; fa efa nanota tamin’i Jehovah izy. Mihobia manodidina hanohitra azy; efa nanolotra ny tànany izy; rava ny fanorenany, rodana ny mandany; fa famalian’i Jehovah izao; mamalia azy; araka izay nataony no ataovy aminy. Ringano tsy ho eo Babylona ny mpamafy sy izay mitana fijinjana amin’ny andro taom-pijinjana; noho ny fahatahorana ny sabatra mpampahory dia samy hitodika any amin’ny fireneny avy izy, ary samy handositra ho any amin’ny taniny avy. Ondry miely Israelita; ny liona no nandroaka azy; ny mpanjakan’i Asyria no nitelina azy voalohany; ary farany, Nebokadnezara, mpanjakan’i Babylona, no nanorotoro ny taolany. Koa izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Indro, hovaliako ny mpanjakan’i Babylona sy ny taniny, tahaka ny namaliako ny mpanjakan’i Asyria. Ary hampodiko indray ho amin’ny fonenany ny Isiraely, ka hihinana eny Karmela sy Basana izy, ary ho voky ny fanahiny eny an-tendrombohitra Efraima sy Gileada. Amin’izany andro izany sy amin’izany androtrizany izany, hoy Jehovah, hotadiavina ny heloky ny Isiraely, nefa tsy hisy; ary ny fahotan’ny Joda, nefa tsy ho hita; fa havelako ny helok’ireo izay avelako ho sisa. Miakara hanohitra ny tanin’i Merataima, dia hamelezana azy sy ny mponin’i Pekoda; mandrava sy ringano tanteraka manaraka azy, hoy Jehovah, ary ataovy araka izay rehetra nandidiako anao. Feon’ady no ao amin’ny tany, ary fandringanana lehibe. Endrey! tapaka sy torotoro ny marotan’ny tany rehetra! Endrey! tonga lao eo amin’ny firenena Babylona! Namandrika anao Aho, ka voasambotra koa ianao, ry Babylona, nefa tsy nahafantatra izany ianao; hita ianao sady voafandrika, satria niady tamin’i Jehovah. Novohan’i Jehovah ny trano fitahirizam-piadiany, ka navoakany ny fiadian’ny fahatezerany; fa asan’i Jehovah, Andriamanitry ny maro, izao ao amin’ny tanin’ny Kaldeana izao. Avia hamely azy avy any amin’ny farany indrindra; vohay ny trano fitahirizany; atoby ho antontam-bato izy ka ringano tanteraka; aza avela hisy sisa aminy. Vonoy ny ombilahiny rehetra; aoka hidina any amin’ny famonoana izy ireny; loza ho azy! fa tonga ny androny, dia ny fotoan’ny famaliana azy. Ny feon’ireo mandositra sy tafatsoaka avy any amin’ny tanin’i Babylona, mba hanambara ao Ziona ny famalian’i Jehovah Andriamanitsika, dia ny famaliany noho ny tempoliny. Angony hiaraka hamely an’i Babylona ny mpandefa zana-tsipìka; ianareo rehetra izay manenjana ny tsipìka, mitobianà manodidina azy; aza avela hisy handositra avy ao; valio araka ny asany izy; araka izay rehetra nataony no ataovy aminy; fa niavonavona tamin’i Jehovah izy, dia tamin’ilay Iray Masin’ny Isiraely. Jeremia 50:13–29.
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
Ny fandravana an’i Jerosalema tamin’ny taona 70 taor. J.K. dia maneho ny fitsarana fanatanterahana amin’ilay vehivavy janga Babylona, izay manomboka amin’ilay lalàna Alahady ho avy tsy ho ela any Etazonia. Fantatr’i Jesosy fa ny taona 70 taor. J.K. no tondroiny ho ilay lalàna Alahady ho avy tsy ho ela, satria Izy no mpanoratra ny Teniny, ary Izy no Teny. Zava-dehibe ny mahafantatra ny tontolon’ny faminaniana apetrak’i Jesosy ao amin’ny toko fahiraika amby roapolon’ny Lioka, mba hahazoana izay famantarana manondro fa efa tonga ny taranaka farany.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
“Ny fihavian’i Kristy dia hitranga amin’ny fotoana maizina indrindra eo amin’ny tantaran’ity tany ity. Ny andron’i Noa sy i Lota dia maneho ny toetry izao tontolo izao mialoha indrindra ny fihavian’ny Zanak’olona. Ny Soratra Masina, manondro mialoha io fotoana io, dia manambara fa Satana hiasa amin’ny hery rehetra sy ‘amin’ny fitaka rehetra avy amin’ny tsy fahamarinana.’ 2 Tesaloniana 2:9, 10. Ny asany dia aseho mazava amin’ny haizina izay mihamafy haingana, ny fahadisoana maro samihafa, ny hevi-diso, ary ny fitaka amin’izao andro farany izao. Tsy vitan’ny hoe mitarika izao tontolo izao ho babo i Satana, fa ny fitaka ataony koa dia mampahazo lalivay ny fiangonana izay milaza ho an’i Jesosy Kristy Tompontsika. Ny fivadiham-pinoana lehibe dia hivoatra ho amin’ny haizina lalina tahaka ny mamatonalina. Ho an’ny olon’Andriamanitra dia ho alin’ny fizahan-toetra izany, alin’ny fitomaniana, alin’ny fanenjehana noho ny fahamarinana. Nefa avy ao amin’izany alin’ny haizina izany no hamirapiratan’ny fahazavan’Andriamanitra.”
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
Izy no mampamirapiratra “ny mazava hivoaka avy ao amin’ny maizina.” 2 Korintiana 4:6. Raha “tany tsy nisy endrika sady foana; ary aizina no nanarona ny fanambanin’ny lalina,” dia “ny Fanahin’Andriamanitra nivezivezy tambonin’ny rano. Ary hoy Andriamanitra: Misia mazava; dia nisy mazava.” Genesisy 1:2, 3. Toy izany koa, amin’ny alin’ny haizin’ny fanahy, dia mivoaka ny tenin’Andriamanitra hoe: “Misia mazava.” Amin’ny olony dia hoy Izy: “Mitsangàna, mamirapirata; fa tonga ny fahazavanao, ary ny voninahitr’i Jehovah efa miposaka aminao.” Isaia 60:1.
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘Indro,’ hoy ny Soratra Masina, ‘ny haizina handrakotra ny tany, ary aizim-pito ny firenena; fa Jehovah kosa hiposaka aminao, ary ny voninahiny ho hita eo aminao.’ Andininy 2. Kristy, ilay famirapiratan’ny voninahitry ny Ray, dia tonga teo amin’izao tontolo izao ho fahazavany. Tonga Izy haneho an’Andriamanitra amin’ny olona, ary voasoratra ny aminy fa nohosorana ‘tamin’ny Fanahy Masina sy ny hery’ Izy, ary ‘nandehandeha nanao soa.’ Asa 10:38. Tao amin’ny synagoga tany Nazareta dia hoy Izy: ‘Ny Fanahin’i Jehovah no ato amiko, satria nanosotra Ahy hitory teny soa mahafaly amin’ny malahelo Izy; naniraka Ahy hanasitrana ny torotoro fo Izy, hitory fanafahana amin’ny babo sy fampahiratana amin’ny jamba, hanafaka izay nampahorina, hitory ny taona ankasitrahan’i Jehovah.’ Lioka 4:18, 19. Izany no asa nankininy tamin’ny mpianany mba hataony. ‘Hianareo no fahazavan’izao tontolo izao,’ hoy Izy. ‘Aoka hazava eo imason’ny olona toy izany koa ny fahazavanareo, mba hahitany ny asa soa ataonareo ka hanomezany voninahitra ny Rainareo Izay any an-danitra.’ Matio 5:14, 16.” Mpaminany sy Mpanjaka, 217, 218.