We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
Nandinika ny Jeremia toko faha-dimampolo isika tao amin’ny lahatsoratra teo aloha, ary ao amin’io andalana io ny fitsarana an’i Babylona, izay manomboka amin’ilay lalàn’ny Alahady any Etazonia izay ho avy tsy ho ela ka mifarana amin’ny fahatezeran’Andriamanitra. Ny fitsarana fanatanterahana dia ny andron’ny famalian’ny Tompo, izay nasehon’ny fandravana an’i Jerosalema tamin’ny taona 70 taor. J.K. Ny fandravana an’i Jerosalema, izay notanterahin’i Roma tamin’ny taona 70 taor. J.K., dia efa naneho mialoha tamin’ny alalan’ny fandravana an’i Jerosalema izay nataon’i Nebokadnezara. Niara-nanome vavolombelona roa izy ireo momba ny Fitsarana Fanatanterahana ny vehivavy janga avy any Tyro, izay ilay vehivavy janga ao amin’ny Apokalypsy toko faha-fito ambin’ny folo koa.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “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.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Jeremia dia mampahafantatra antsika fa rehefa tanteraka amin’i Babylona ankehitriny ny famalian’ny Tompo, manomboka amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia izao no voalaza: “Amin’izany andro izany sy amin’izany fotoana izany, hoy Jehovah, dia hotadiavina ny heloky ny Isiraely, nefa tsy hisy; ary ny fahotan’ny Joda, nefa tsy ho hita izy: fa havelako ny helok’izay notehiriziko.” Amin’izany andro izany, dia efa ho tanteraka sahady ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy iray alina.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Inona no ataonareo, ry rahalahy, ao amin’ilay asa lehibe fanomanana? Izay miray amin’izao tontolo izao dia mandray ny lasitry ny izao tontolo izao ka miomana handray ny mariky ny bibidia. Fa izay tsy matoky ny tenany, izay manetry tena eo anatrehan’Andriamanitra ary manadio ny fanahiny amin’ny fankatoavana ny fahamarinana, ireo no mandray ny lasitra avy any an-danitra ka miomana handray ny tombo-kasen’Andriamanitra eo amin’ny handriny. Rehefa mivoaka ny didy ary voatomboka ny marika, dia hitoetra madio sy tsy misy pentina mandrakizay ny toetrany.” Testimonies, volume 5, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “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.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Ny fitsarana fampiharana dia manomboka amin’ilay feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, izay miantso ny lehilahy sy ny vehivavy handositra hiala ao Babylona, ary hoy Jeremia: “tonga ny androny, dia ny fotoan’ny famangiana azy. Ny feon’ireo mandositra sy afa-miala avy amin’ny tanin’i Babylona, mba hanambara ao Ziona ny famalian’i Jehovah Andriamanitsika, dia ny famalian’ny tempoliny. Angony hiaraka hamely an’i Babylona ny mpandefa zana-tsipìka: ianareo rehetra izay manenjana ny tsipìka, mitoby manodidina azy; aoka tsy hisy handositra avy ao aminy: valio azy araka ny asany; araka izay rehetra nataony no ataovy aminy.” Tanterahin’ny “mpandefa zana-tsipìka” ny fitsarana azy. Ny filazana voalohany momba mpandefa zana-tsipìka ao amin’ny Soratra Masina dia mikasika an’i Ismaela.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Ary ren’Andriamanitra ny feon’ilay zazalahy; ary ilay anjelin’Andriamanitra niantso an’i Hagara avy tany an-danitra ka nanao taminy hoe: Inona no mahazo anao, ry Hagara? Aza matahotra; fa efa ren’Andriamanitra ny feon’ilay zazalahy eo amin’izay itoerany. Mitsangàna, alao ilay zazalahy, ary tano mafy amin’ny tananao izy; fa hataoko firenena lehibe izy. Ary Andriamanitra nampahiratra ny masony, ka nahita lavadrano nisy rano izy; dia nandeha izy ka nameno rano ny tavoara, ary nampisotro an’ilay zazalahy. Ary Andriamanitra nomba an’ilay zazalahy; dia nitombo izy, ka nonina tany an-efitra, ary tonga mpandefa zana-tsipìka. Genesisy 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
Ny “oran’ilay horohoron-tany lehibe” ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia manondro ny fiandohan’ny fitsarana fanatanterahana ny didy amin’ilay vehivavy janga avy any Roma, izay manomboka amin’ilay lalàna Alahady ho avy tsy ho ela any Etazonia. Ao anatin’io “ora” io dia “avy faingana ny loza fahatelo. Ary naneno ny anjely fahafito.” Ny loza fahatelo dia ny trompetra fahafito. Ireo mpandefa zana-tsipìkan’ny finoana silamo no ampiasaina hampihatra ny fitsarany amin’ireo izay mampanjaka ny mariky ny fahefan’ny papa (fanompoam-pivavahana amin’ny Alahady), sy manenjika ireo izay manandratra ny mariky ny fahefan’Andriamanitra (fanompoam-pivavahana amin’ny Sabata).
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Ao amin’ny toko fahiraika amby roapolon’ny Evanjelin’i Lioka, Jesosy, teo am-pamaliana ny fanontanian’ny mpianatra momba ny fandravana an’i Jerosalema sy ny tempoly, dia manolotra fitantarana ara-tantara izay maneho koa ny tantaran’ny andro farany. Izy dia manondro ny “andro famaliana”, izay toetra ara-paminaniana tena fototra amin’ny asany amin’ny maha-Mesia Azy, ka izany no nofaritany tamin’ny fanambarana fanokafana ny asany, raha namaky avy tamin’i Isaia mpaminany teo anatrehan’ny fiangonana tao Nazareta Izy. Ny fanambarana tao Nazareta, ary ny andalan-teny avy ao amin’i Isaia, dia tsy nisolo tena ny asany ihany, fa ny hafatry ny mpianany koa, ary indrindra indrindra ny asa sy ny fanompoan’ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Ny Fanahin’i Jehovah Tompo no ato amiko; satria Jehovah nanosotra ahy hitory teny soa mahafaly amin’ny mpandefitra; naniraka ahy Izy hampihoatra ny ratra amin’ny torotoro fo, hanambara fahafahana ho an’ny babo, sy fampahalalahana ho an’izay voafatotra; hanambara ny taona ankasitrahan’i Jehovah sy ny andro famalian’Andriamanitsika; hampionona izay rehetra misaona; hanome ho an’izay misaona ao Ziona, dia fehiloha tsara ho solon’ny lavenona, diloilon’ny fifaliana ho solon’ny fisaonana, fitafian’ny fiderana ho solon’ny fanahy reraka; mba hantsoina hoe hazo oakan’ny fahamarinana izy, dia fambolen’i Jehovah, mba hankalazana Azy. Ary hanorina ny tanàna rava hatry ny ela izy, hanangana indray ny faharavana fahiny, ary hanamboatra ny tanàna lao, dia ny toerana rava tamin’ny taranaka maro. Ary vahiny no hitsangana hiandry ny ondrinareo, ary ny zanaky ny hafa firenena no ho mpiasa amin’ny taninareo sy mpiasa amin’ny tanimboalobokareo. Fa ianareo kosa hatao hoe Mpisoron’i Jehovah; olona no hiantso anareo hoe Mpanompon’Andriamanitsika; ny haren’ny jentilisa no hohaninareo, ary ny voninahiny no hireharehanareo. Ho solon’ny fahafaham-barakanareo dia hahazo anjara roa heny ianareo; ary ho solon’ny henatra dia hifaly amin’ny anjarany izy; koa ao amin’ny taniny no handovany ny roa heny; fifaliana mandrakizay no ho azy. Fa Izaho Jehovah tia rariny, halako ny fandrobana sy ny fanatitra dorana; ary hotarihiko amin’ny fahamarinana ny asany, ary hanao fanekena mandrakizay aminy Aho. Ary ny taranany ho fantatra eo amin’ny jentilisa, ary ny solofony eo amin’ny firenena; izay rehetra mahita azy dia hanaiky azy, fa izy no taranaka notahin’i Jehovah. Hifaly indrindra amin’i Jehovah aho, ny fanahiko hiravoravo amin’Andriamanitro; fa notafiany fitafian’ny famonjena aho, norakofany ny akanjom-pahamarinana, tahaka ny mpampakatra mihaingo amin’ny ravaka, ary tahaka ny ampakarina miravaka amin’ny firavany. Fa tahaka ny amelan’ny tany ny tsimoka hipoitra, ary tahaka ny amelan’ny saha hitsimoka izay voafafy ao aminy; dia tahaka izany no hampitsimohan’i Jehovah Tompo ny fahamarinana sy ny fiderana eo anatrehan’ny firenena rehetra. Isaia 61:1–11.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
Ny iray hetsy sy efatra alina sy efa arivo izay voaisy tombo-kase ao amin’ny toko fahasivin’i Ezekiela dia ireo izay misaona noho ny fahotana ao amin’ny fiangonana sy ao amin’izao tontolo izao. “Ny taona ankasitrahan’i Jehovah sy ny andro famalian’Andriamanitsika” dia ny fotoana izay ampiononana ireo izay misaona ao Ziona ka tonga “hazo fahamarinana” mba “hanomezam-boninahitra an’i Jehovah.” Manome voninahitra an’i Jehovah izy ireo, fa “amin’izany andro izany sy amin’izany andro izany, hoy Jehovah, ny helok’i Isiraely hotadiavina, nefa tsy hisy.” Ireo izay misaona dia ireo izay efa voaisy tombo-kase, ary izy ireo no “hanorina ny rava fahiny,” izay “hanangana ny fandravana taloha,” ary izay “hanamboatra ny tanàna rava, dia ny fandravana navelan’ny taranaka maro.” “Hantsoina hoe Mpisoron’i Jehovah” izy ireo, ary ny olona hiantso azy hoe “Mpanompon’Andriamanitsika.”
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
Ny fahamarinan’ireo efatra arivo amby efatra alina sy iray hetsy dia “hitsimoka eo anatrehan’ny firenena rehetra,” rehefa asandratra ho faneva izy ireo amin’ny ora iavian’ilay horohorontany lehibe. Atao hiseho miandalana ny fahamarinan’izy ireo, fa “toy ny tany mampitsimoka ny tsimony, ary toy ny saha mampaniry izay voafafy ao aminy; dia toy izany no hampitsimohan’i Jehovah Tompo ny fahamarinana sy ny fiderana eo anatrehan’ny firenena rehetra.” Ny fanisiana tombo-kase ireo efatra arivo amby efatra alina sy iray hetsy dia nanomboka tamin’ny fahatongavan’ny ranonorana farany tamin’ny 1 Septambra 2001. Tamin’izany no nampitsimohana ny tsimony tamin’ny tany. Isaia no manambara ny fotoana itsimohan’ny tsimony.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Amin’ny fatra, raha vao mitsiry izy, dia hifandahatra aminy Hianao; ny rivotra mafy nohazoniny amin’ny andro isehoan’ny rivotra avy any atsinanana. Koa amin’izany no hanadiovana ny helok’i Jakoba; ary izao no voa rehetra amin’ny fanesorana ny fahotany: raha ataony tahaka ny vato sokay torotoro ny vato rehetra amin’ny alitara, dia tsy haharitra hitsangana intsony ny Aseraha sy ny sarin-javatra voasokitra. Isaia 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
Ao amin’“ny andron’ny rivotra avy any atsinanana,” izay “rivotra mafy” Azy ka “sakanany,” dia hanomboka ny “fipoiran’ny” tsiry rehefa “voafetra” ny ranonorana. Ny hoe “sakanany” dia midika hoe voageja. Rehefa gejan’ny anjely efatra ao amin’ny Apokalypsy toko faha‑fito ny rivotra efatra, dia manomboka ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Amin’izany fotoana izany dia manomboka “mitsifotra” amim-pahantoniana ny ranonorana farany, satria ny teny hoe “fetra” ao amin’ilay andininy dia midika fahantoniana. Eo am-piandohan’ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia voafetra ny ranonorana farany, ary eo amin’ny faran’ilay vanim-potoana dia tsy misy fetra.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Ny firotsahan’ny Fanahin’Andriamanitra lehibe, izay manazava ny tany rehetra amin’ny voninahiny, dia tsy ho tonga mandra-pahazoantsika vahoaka voazava saina, izay mahalala amin’ny fanandramana ny dikan’ny hoe mpiara-miasa amin’Andriamanitra. Rehefa manana fanokanan-tena feno sy amin’ny fo rehetra ho amin’ny fanompoana an’i Kristy isika, dia hankasitraka izany zava-misy izany Andriamanitra amin’ny alalan’ny firotsahan’ny Fanahiny tsy misy fetra; nefa tsy hitranga izany raha ny ampahany lehibe indrindra amin’ny fiangonana no tsy mpiara-miasa amin’Andriamanitra. Tsy afaka handrotsaka ny Fanahiny Andriamanitra raha miharihary toy izany ny fitiavan-tena sy ny fanaranam-po; raha manjaka ny toe-panahy izay, raha atao amin’ny teny, dia haneho ilay valintenin’i Kaina hoe: ‘Moa mpiandry ny rahalahiko va aho?’ Raha ny fahamarinana ho an’izao andro izao, raha ny famantarana izay mihamaro hatraiza hatraiza ka manambara fa efa antomotra ny faran’ny zavatra rehetra, no tsy ampy hampifoha ny herin’ireo izay milaza ho mahalala ny fahamarinana nefa matory, dia haizina mifanaraka amin’ny fahazavana izay namirapiratra no hanarona ireo fanahy ireo. Tsy misy akory na dia aloky ny fialan-tsiny aza noho ny tsy firaharahan’izy ireo izay ho azony atolotra eo anatrehan’Andriamanitra amin’ilay andro lehibe fanaovana kaonty farany. Tsy hisy antony hatolotra manazava ny antony tsy niainany sy tsy nandehanany ary tsy niasany tao amin’ny fahazavan’ny fahamarinana masina ao amin’ny tenin’Andriamanitra, ka tamin’izany dia nanehoany tamin’ny fitondran-tenany sy ny fiaraha-miory ary ny zotom-pony tamin’izao tontolo voamaizin’ny ota izao fa ny hery sy ny zava-misy marina ao amin’ny filazantsara dia tsy azo toherina.” Review and Herald, July 21, 1896.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Ny fotoana fitsapana amin’ny ranonorana farany sy ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia manomboka amin’ny fandrefesana ny firotsahan’ny Fanahy Masina, fa ny vary sy ny tsimparifary dia efa tonga amin’ny fotoam-pijinjana. Ny ranonorana no mampahamasaka ireo sokajy roa tonta; ary amin’ny faran’ny fotoana fitsapana dia havahana ny vary sy ny tsimparifary, ary amin’izay ny vary dia “hahafantatra amin’ny fanandramana ny hevitry ny hoe mpiara-miasa amin’Andriamanitra” Avy eo dia “hanana fanoloran-tena feno, manontolo, amin’ny fo iray manontolo ho amin’ny fanompoana an’i Kristy, ary Andriamanitra dia hankasitraka izany zava-misy izany amin’ny alalan’ny firotsahan’ny Fanahiny tsy misy fetra.”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
Ny “andron’ny rivotra mahery avy any atsinanana” dia tonga tamin’ny 11 Septambra 2001, ary nanomboka teo ny adihevitr’i Habakoka momba ny hafatra sandoka milaza fiadanana sy filaminana ao anatin’ny hafatry ny orana farany, mifanohitra amin’ny hafatra izay manondro ny andron’ny famalian’Andriamanitra. Tamin’izay fotoana izay dia nanomboka nitsimoka sy namoa ireo zavamaniry, na ny vary na ny ahi-dratsy, ka namokatra ny voany izay hasehony amin’ny fitsarana ateraky ny lalàn’ny Alahady izay ho avy tsy ho ela.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Indray, ireo fanoharana ireo dia mampianatra fa tsy hisy fotoam-pahasoavana intsony aorian’ny fitsarana. Rehefa vita ny asan’ny filazantsara, dia manaraka avy hatrany ny fisarahana eo amin’ny tsara sy ny ratsy, ary ny anjaran’ny antoko tsirairay dia raikitra mandrakizay.” Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Ny kilasy iray miankohoka amin’ny masoandro ao amin’ny Ezekiela toko faha-valo, ary ny iray kosa mandray ny tombo-kasen’Andriamanitra ao amin’ny Ezekiela toko faha-sivy. Ao amin’ny Lioka toko faha-iray amby roapolo, Kristy dia manondro ireo iray alina sy efatra arivo amby efatra alina sy iray hetsy, ary mametraka famantarana izay manamarika ny taranaka farany amin’ny tantaran’ny tany. Izy no nanondro ny famantarana izay tsy maintsy fantatry ny Kristiana mba handosirana ny fandravana an’i Jerosalema.
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 mahita an’i Jerosalema voahodidin’ny miaramila ianareo, dia fantaro fa efa akaiky ny fandravana azy. Ary amin’izany, izay any Jodia aoka handositra ho any an-tendrombohitra; ary izay ao afovoany kosa aoka hiala; ary izay any an-tsaha aza aoka tsy hiditra ao. Fa izany no andro famaliana, mba hahatanteraka izay zavatra rehetra voasoratra. Lioka 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
I Jesosy dia nanondro, “andalana manaraka andalana,” ireo toetra faminaniana maro kokoa momba ilay famantarana, satria ny teniny dia voarakitra tsy ao amin’i Lioka ihany, fa ao amin’i Matio sy Marka koa.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Ary ity Filazantsaran’ny fanjakana ity dia hotorina amin’izao tontolo rehetra izao ho vavolombelona amin’ny firenena rehetra; ary amin’izay vao ho avy ny farany. Koa raha hitanareo ny fahavetavetana mahatonga fandravana, izay nampilazain’i Daniela mpaminany, mitsangana eo amin’ny fitoerana masina, (aoka hahalala izay mamaky:) dia aoka izay any Jodia handositra ho any an-tendrombohitra. Matio 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Ary tsy maintsy torina amin’ny firenena rehetra aloha ny filazantsara. Fa raha entiny ianareo ka atolony, dia aza manahy rahateo izay holazainareo, ary aza misaina mialoha; fa izay homena anareo amin’izany ora izany no lazainareo; satria tsy ianareo no miteny, fa ny Fanahy Masina. Ary ny rahalahy hanolotra ny rahalahiny ho faty, ary ny ray ny zanany; ary ny zanaka hitsangana hanohitra ny ray aman-dreniny ka hampamono azy. Ary ho halan’ny olona rehetra ianareo noho ny anarako; fa izay maharitra hatramin’ny farany no hovonjena. Fa raha hitanareo ny fahavetavetana mahatonga fandravana, izay nolazain’i Daniela mpaminany, mitsangana eo amin’izay tsy tokony hisy azy, (aoka hahafantatra izay mamaky,) dia aoka izay any Jodia handositra ho any an-tendrombohitra. Marka 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
Alohan’ny hanatanterahana ny loza fito farany, izay fahatanterahana farany sy lavorary amin’ny “andro famaliana,” amin’ny sokajin’olona roa, dia tsy maintsy torina sy avoaka amin’ny firenena rehetra ny filazantsaran’ny fanjakana. Omena ny firenena ny hafatry ny filazantsara amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela any Etazonia, rehefa asandratra ho faneva ny iray hetsy sy efatra arivo sy efatra alina. Ny “andro famaliana” dia maneho ny vanim-potoanan’ny Fitsarana Mpanatanteraka amin’ilay vehivavy janga any Babylona, izay manomboka amin’ny lalàn’ny Alahady any Etazonia ary mifarana rehefa mitsangana Mikaela ka mifarana ny androm-pahasoavan’ny olombelona, ary aidina amin’ny loza fito farany ny fahatezeran’Andriamanitra.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
Ny fe-potoana dia ilay “ora” izay asehon’i Marka, ary ilay “ora” nisian’ilay “horohoron-tany lehibe,” ary ilay “ora” izay ifanarahan’ny mpanjaka folo hanome ny fanjakany fahafito ho an’ny papasie. Rehefa efa nandray ny filazantsara izay avoaka ho amin’ny firenena rehetra ny fanahy farany, dia mikatona ny fotoam-pahasoavana, ary arotsaka tsy amim-pamindram-po ny fahatezeran’Andriamanitra. Izany fe-potoana izany dia manomboka amin’ny fitoriana ny filazantsara amin’ny firenena rehetra rehefa atsangana ny faneva, ary mifarana rehefa mamaly ny hafatry ny filazantsara izay torina sy ambara ary avoakan’ny faneva ny olona farany. Izany fe-potoana izany no “andro famaliana.”
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Ao amin’ny Lioka, toko fahiraika amby roa-polo, Jesosy dia manondro mazava io tantara io, satria Izy no mamaritra ny taranaka farany izay tsy ho faty alohan’ny fihaviany fanindroany. Mamaritra famantarana iray Izy, izay aseho ho ilay fahavetavetana mahatonga fandravana nolazain’i Daniela mpaminany. Io famantarana io dia rehefa ilay fahavetavetana mahatonga fandravana mijoro eo amin’ny “toerana masina,” ary rehefa izy “mijoro eo amin’izay tsy tokony hijoroany,” izay fotoana koa i Jerosalema “hodidinin’ny miaramila.”
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Rehefa nohodidinin’i Cestius tafika i Jerosalema tamin’ny taona 66, dia nandositra ny tanàna ny Kristiana tao Jerosalema, ary ambaran’i Sister White fa tsy nisy na dia Kristiana iray aza maty nandritra ilay fandravana izay niafara tamin’ny taona 70. Nanomboka fahirano i Cestius, ary avy eo niala noho ny antony toa tsy fantatra, ka nandositra ny Kristiana tao an-tanàna, araka ny fampitandremana mifandray amin’ilay famantarana. Tamin’ny taona 70 dia notanterahin’i Titus ny fandravana tamin’ny fametrahana fahirano indray. Ny fahiranon’i Cestius no fiandohan’ilay antsoina hoe Ady Jiosy-Romana Voalohany, ary ny fahirano sy ny fandravana notanterahin’i Titus no famaranana ny Ady Jiosy-Romana Voalohany.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
Ny tantara manontolo dia naharitra telo taona sy tapany, nanomboka sy nifarana tamin’ny fahirano, ary ny fiandohany dia nahitana famantarana ho an’ny olon’Andriamanitra. Izany tantara izany dia nofaritan’i Kristy ho andron’ny famalian’Andriamanitra, izay singa manokana tsy maintsy nofaritany tao amin’ny asany. Ireo andro ireo dia maneho ny fitsarana fanatanterahana amin’ilay vehivavy janga avy any Roma izay manomboka amin’ilay lalàn’ny Alahady ho avy tsy ho ela, ary mifarana rehefa mikatona ny fotoam-pahasoavan’ny olombelona. Eo am-piandohan’ny fitsarana fanatanterahana an’ilay vehivavy janga avy any Babylona, dia asandratra ho faneva ny iray hetsy sy efatra amby efatra alina, izay famantarana. Rehefa mahita ilay famantarana ny ondry hafa an’Andriamanitra, dia tsy maintsy mandositra hiala ao Babylona izy ireo, izay ny fandringanana azy dia naneho mialoha tamin’ny fandringanana an’i Jerosalema.
We will continue to consider Luke chapter twenty-one in the next article.
Hodinihintsika hatrany ao amin’ny lahatsoratra manaraka ny toko faharoapolo amby iray ao amin’ny Lioka.