The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Ny fahatanterahan’ireo famantarana izay nasehon’ny masoandro sy ny volana ary ny kintana dia efa noresahin’ny mpahay tantara, ny mpisava lalana tao amin’ny Advantisma, ary tamin’ny alalan’ny asa soratr’i Rahavavy White, amin’ny fomba ampy sy lalina. Ny sasany amin’ireo famantarana noresahin’i Jesosy dia tsy dia mahazatra tahaka ny hafa. Vitsy no mahafantatra fa ny “fahorian’ny firenena” eto ambonin’ny “tany” dia nanana fahatanterahana voafaritra manokana. Tsy mazava aminy izay tondroin’ny mariky ny fihovitrovitran’ny “herin’ny lanitra,” raha oharina amin’ny fihovitrovitran’ireo herin’ny tany izay misy heviny hafa. Ary vitsy amin’ireo Advantista Laodiseana no mahatakatra fa ny “fihavian” ny “Zanak’olona avy eo amin’ny rahona” dia tanteraka teo amin’ny tantaran’ny Milerita.

“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’

“Tsy mbola nambara ny andro sy ny ora marina amin’ny fihavian’i Kristy. Ny Mpamonjy dia nilaza tamin’ny mpianany fa na ny tenany aza dia tsy afaka mampahafantatra ny ora hisehoany fanindroany. Nefa nolazainy kosa ny zava-nitranga sasany izay hahafahan’izy ireo mahalala fa efa akaiky ny fihaviany. ‘Hisy famantarana,’ hoy Izy, ‘eo amin’ny masoandro sy ny volana ary ny kintana.’ ‘Ho maizina ny masoandro, ary ny volana tsy hanome ny hazavany, ary ny kintan’ny lanitra dia hihintsana.’ Eo ambonin’ny tany, hoy Izy, dia hisy ‘fahorian’ny firenena, amin’ny fisafotofotoana; ny ranomasina sy ny onja mirohondrohona; ny fon’ny olona reraka noho ny tahotra sy ny fiandrasana izay zavatra ho avy amin’ny tany.’”

“‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’

“‘Ary ho hitany avy eo ny Zanak’olona avy eo amin’ny rahon’ny lanitra amin-kery sy voninahitra lehibe. Ary Izy haniraka ny anjeliny amin’ny feon-trômpetra mafy, ary hangonin’izy ireo miaraka ny olom-boafidiny avy amin’ny rivotra efatra, hatramin’ny faran’ny lanitra iray ka hatramin’ny ilany.’”

“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

“Efa tanteraka ny famantarana teo amin’ny masoandro sy ny volana ary ny kintana. Hatramin’izany fotoana izany dia nitombo ny horohoron-tany, ny tafio-drivotra, ny onjan-dranomasina mahery, ny areti-mandringana, ary ny mosary. Ny fandringanana mahatsiravina indrindra, amin’ny afo sy ny safo-drano, dia mifandimby manaraka tsy misy elanelana firy. Ireo loza mahatsiravina mitranga isan-kerinandro dia miteny amintsika amin’ny feo fampitandremana feno fahamatorana, ka manambara fa akaiky ny farany, ary tsy maintsy hisy zavatra lehibe sy manapaka hitranga tsy ho ela.”

“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

“Ny fotoam-pahasoavana dia tsy mbola hitohy ela intsony. Ankehitriny Andriamanitra dia manaisotra ny tanany mpifehy tsy hiharan-doza amin’ny tany. Efa ela Izy no niteny tamin’ny lehilahy sy ny vehivavy tamin’ny alalan’ny Fanahiny Masina; nefa tsy nihaino ny antsony izy ireo. Ankehitriny Izy dia miteny amin’ny olony sy amin’izao tontolo izao amin’ny alalan’ny fitsarany. Ny fotoanan’ireo fitsarana ireo dia fotoam-pamindrampo ho an’ireo izay tsy mbola nahazo fahafahana hianatra izay fahamarinana. Amim-pitiavana malefaka no hijeren’ny Tompo azy ireo. Voakasiky ny famindrampo ny fony; mbola ahinjiny ihany ny tanany hamonjy. Maro be no horaisina ao amin’ny valan’ondry fiarovana, dia ireo izay amin’izao andro farany izao no handre ny fahamarinana voalohany indrindra.” Review and Herald, November 22, 1906.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Ny tantaran’ny Millerita dia haverina indray hatramin’ny tsipiriany farany indrindra amin’ny andro farany. Ireo “famantarana” izay nanamarika ny fiavian’ilay anjely voalohany sy ny tantarany dia tandindon’ireo “famantarana” izay manamarika ny fiavian’ilay anjely fahatelo sy ny tantarany. Ny hetsika masina rehetra momba ny fanavaozana dia mifanaraka amin’ny hetsik’ilay anjely fahatelo amin’ny andro farany.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Ny asan’Andriamanitra eto an-tany dia mampiseho, hatramin’ny taranaka mifandimby, fitoviana miavaka isaky ny fanavaozana lehibe na hetsika ara-pivavahana rehetra. Ny foto-kevitra iasan’Andriamanitra amin’ny olona dia mitoetra ho iray mandrakariva. Ny hetsika lehibe amin’izao andro ankehitriny izao dia manana tandindony amin’ireo tamin’ny lasa, ary ny fanandraman’ny fiangonana tamin’ny andro fahiny dia manana lesona sarobidy lehibe ho an’izao androntsika izao.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Ny tantara asehon’ilay anjely mahery ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia ilay anjely fahatelo; ary ny tantara asehon’ilay anjely fahatelo dia mifanindran-dalana amin’ny tantaran’ny anjely voalohany sy faharoa ao amin’ny tantaran’ny Millerita.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Efa nomen’Andriamanitra ny hafatry ny Apokalypsy 14 tao amin’ny filaharan’ny faminaniana ny toerany, ary ny asany dia tsy tokony hitsahatra mandra-pahatapitry ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao andro izao, ary tokony hifanaraka amin’ity manaraka ity. Ny anjely fahatelo dia manambara ny fampitandremany amin’ny feo mahery. ‘Rehefa afaka izany zavatra izany,’ hoy Jaona, ‘dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana hery lehibe, ary nohazavain’ny voninahiny ny tany.’ Ao anatin’izany fahazavana izany no itambaràn’ny fahazavan’ireo hafatra telo ireo rehetra ireo.” The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Ny asan’ny anjely voalohany sy faharoa, izay ampitahaina amin’ny asan’ny anjely fahatelo, dia aseho koa ao amin’ny fanoharana ny amin’ireo virijina folo.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Matetika aho no entina amin’ilay fanoharana ny amin’ny virijina folo, ka ny dimy tamin’ireo dia hendry, ary ny dimy kosa adala. Io fanoharana io dia efa tanteraka ary mbola hotanterahina araka ny litera indrindra, satria manana fampiharana manokana ho an’izao andro izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka ary mbola hitohy ho fahamarinana ankehitriny mandra-pahatongan’ny faran’ny andro.” Review and Herald, 19 Aogositra 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Ny tantara aseho ao amin’ny Apokalypsy toko faha‑folo, ao amin’ny Bokin’ny Apokalypsy, dia aseho ho ny kotrokorana fito; ary ny kotrokorana fito dia maneho ireo zava‑nitranga izay niseho nandritra ny tantaran’ny Millerita, izay no tantaran’ny hafatry ny anjely voalohany sy faharoa. Ny kotrokorana fito koa dia maneho “zava‑nitranga ho avy” izay miseho amin’ny andro farany, ary tanteraka amin’ilay “filaharana” iray ihany tahaka ny tamin’ny tantaran’ny Millerita.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

“Ny fahazavana manokana nomena an’i Jaona, izay nambara tao amin’ny kotro-baratra fito, dia famaritana mialoha ireo toe-javatra izay hiseho eo ambanin’ny hafatry ny anjely voalohany sy faharoa. …

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Rehefa efa nilaza ny feony ireo kotrokorana fito ireo, dia tonga tamin’i Jaona, tahaka ny tamin’i Daniela momba ilay boky kely, ny didy hoe: ‘Asio tombo-kase izay zavatra nolazain’ny kotrokorana fito.’ Ireo dia mifandraika amin’ireo zava-mitranga ho avy izay haseho araka ny filaharany.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Ny hetsika fanavaozana rehetra dia mifanaraka samy izy, ary tokony hatambatra “andalana manampy andalana” izy ireny, mba hampisehoana ny hetsika fanavaozana farany an’ireo iray hetsy sy efatra alina sy efatra arivo sy efa-jato. Ny fanoharana ny amin’ireo virijina folo dia maneho ny fanandramana ao anaty niainan’ny olon’Andriamanitra tao amin’ny hetsika Millerita sy tao amin’ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo sy efa-jato.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Ny fanoharana ny amin’ireo virijiny folo ao amin’ny Matio 25 koa dia maneho ny fanandraman’ny vahoaka Advantista.” Ilay Fiadiana Lehibe, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Ang gawain at mensahe ng kapuwa mga Millerite at ng isang daan at apatnapu’t apat na libo ay inihaharap ng tatlong anghel ng Apocalipsis labing-apat.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Efa nanana fahafahana sarobidy hahazoana fanandramana aho. Nanana fanandramana aho tao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Ny anjely dia aseho ho manidina eo afovoan’ny lanitra, mitory amin’izao tontolo izao hafatra fampitandremana, sady misy fiantraikany mivantana amin’ny vahoaka velona amin’ny andro farany amin’ny tantaran’ity tany ity. Tsy misy olona mandre ny feon’ireo anjely ireo, satria tandindona izy ireo hanehoana ny vahoakan’Andriamanitra izay miasa mifanaraka amin’ny tontolon’ny lanitra. Ny lehilahy sy ny vehivavy, nohazavain’ny Fanahin’Andriamanitra, ary nohamasinina tamin’ny alalan’ny fahamarinana, no mitory ireo hafatra telo araka ny filaharany.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Ny zava-mitranga ara-paminaniana aseho ao amin’ny Apokalypsy toko faha‑folo dia asehon’ireo kotrokorana fito. Ireo zava-mitranga ireo no manamarika ny toerana iombonan’ny maha-Andriamanitra sy ny maha-olombelona. Ireo “famantarana” izay nofaritan’i Kristy ao amin’ny Matio toko faha‑efatra amby roapolo, Marka telo ambin’ny folo ary Lioka iraika amby roapolo, dia maneho ireo “famantarana” izay nampiditra ny hetsika Millerita ary maneho fijoroana ho vavolombelona mifanandrify amin’ny hetsiky ny iray hetsy sy efatra amby efapolo arivo. Ny iray hetsy sy efatra amby efapolo arivo dia tsy manandrana fahafatesana, araka ny asehon’i Enoka sy Elia. Ny 11 Septambra 2001, ilay “famantarana” izay nofaritan’i Kristy ho manamarika ny fahatongavan’ny taranaka farany amin’ny tantaran’ny tany, dia voafaritra ao amin’ny Lioka toko iraika amby roapolo. Mba ho isan’izany antokon’olona izany izay nasehon’i Enoka sy Elia, izay antsoina hoe ny iray hetsy sy efatra amby efapolo arivo, dia takiana ny hahafantarana ilay “famantarana” sy izay rehetra asehony.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Taorian’i Jesosy namakivaky ny tantaran’ireo “famantarana” izay nampiditra ny fihetsiketsehana Millerita ny mpianany, dia naveriny indray sady nohalavainy ny fijoroany ho vavolombelona ara-tantara tamin’ny alalan’ny fampidirana fanoharana iray izay naneho io tantara io ihany.

And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 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 21:29–33.

Dia niteny fanoharana taminy hoe: Jereo ny aviavy sy ny hazo rehetra; raha vao mamoaka ravina ireny, dia hitanareo ka fantatrareo amin’ny tenanareo fa efa antomotra ny fahavaratra. Dia toy izany koa ianareo: raha hitanareo fa tanteraka izany zavatra izany, dia fantaro fa efa antomotra ny fanjakan’Andriamanitra. Lazaiko aminareo marina tokoa: ity taranaka ity tsy ho levona mandra-pahatanterak’izany rehetra izany. Ny lanitra sy ny tany ho levona, fa ny teniko tsy mba ho levona. Lioka 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Manomboka ny fanoharana i Jesosy amin’ny fanondroana ny fahasamihafana eo amin’“ny aviavy”, amin’ny endrika tokana, sy “ny hazo rehetra.” Ny “aviavy” dia ny vahoakan’ny fanekena, izay amin’ny andro farany dia ny Advantisma Laodikiana, izay milaza tena ho vahoaka sisa an’Andriamanitra. Ny “hazo” hafa kosa dia ny Jentilisa.

“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

“Mariho ny fanozonana ny aviavy, izay misolo tena ny firenena jiosy, rakotra ravin’asa ivelany, nefa tsy nisy voa hita teo aminy. Ny ozona dia tononina amin’ilay aviavy, izay misolo tena ny tena mpiasa ara-pitondrantena, mieritreritra ary velona, voaozon’Andriamanitra, niaina tahaka ny niainan’ny Jiosy nandritra ny efa-polo taona taorian’io zava-nitranga io, kanefa maty. Mariho fa ny hazo hafa, izay misolo tena ny Jentilisa, dia tsy mba rakotra ravina. Tsy nanan-dravina izy ireny, ka tsy nanao fitaka ho manana fahalalana an’Andriamanitra. Ny fotoanany hamoazana dia mbola tsy tonga.” Special Testimonies for Ministers and Workers, number 7, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Ny Advantisma Laodiseana amin’ny andro farany dia voaozona, satria na dia milaza aza izy ho vahoaka sisa an’Andriamanitra, dia tsy mamoa ny fanambarany. Manao teboka roa mifamatotra, nefa samy hafa, i Jesosy ao amin’ilay andalan-teny. Asehony ny fanavahana eo amin’ny vahoakan’Andriamanitra araka ny fanekena sy ny Jentilisa, izay tsy milaza hitandrina ny lalàn’Andriamanitra, na hanana ny Fanahin’ny Faminaniana, izay toetran’ny sisa amin’ny andro farany, sady ireo no lazain’ny Advantisma Laodiseana fa tandroviny. Ny ravina amin’ny andro farany dia maneho ny filazana ho ilay sisa ambaran’i Jaona ao amin’ny bokin’ny Apokalypsy.

“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

“Ang sanlibutang Hentil ay kinatawanan ng mga punong igos na walang dahon at walang bunga. Ang mga Hentil ay salat, gaya rin ng mga Judio, sa kabanalan, datapuwa’t hindi nila inangking sila’y kinalulugdan ng Diyos. Wala silang ipinagmalaking matayog na espirituwalidad. Sila’y bulag sa bawat diwa sa mga daan at mga gawa ng Diyos. Sa kanila, hindi pa ang panahon ng mga igos. Sila’y patuloy na tumatanaw sa hinaharap sa isang araw na magdadala sa kanila ng liwanag at pag-asa.” Signs of the Times, February 15, 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Ny fanavahana teo amin’ny aviavy sy ny hazo hafa dia nomen’i Kristy fanavahana iray hafa koa. Ny fotoana hamoahan’ny aviavy raviny dia hafa noho ny fotoana hamoahan’ny hazon’ny Jentilisa raviny. Amin’ny andro farany dia “antso roa miavaka no omena ny fiangonana,” ary ny feo voalohany avy amin’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo dia manondro ny fotoana izay tokony hitrangan’ny famoahan-dravin’ireo iray hetsy sy efatra arivo amby efatra alina. Ny “feo faharoa” ao amin’ny Apokalypsy 18 kosa dia maneho ny fotoana izay tokony hamoahan’ny hazo hafa raviny.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

Tamin’ny andron’i Kristy, ny Jiosy no aviavy, ary ny Jentilisa no hazo hafa. Ao amin’ny tantara Millerita, ny Protestanta no aviavy, ary ny Millerita no hazo hafa. Amin’ny andro farany, ny Adventisma Laodiseana no aviavy tsy mamoa izay esorina hiala amin’i Jerosalema (ny tanim-boaloboka), ary ny iray hetsy sy efatra amby efatra alina no aviavy izay mamoa. Ny zanak’Andriamanitra hafa, izay mbola ao Babylona, dia aseho ho ny Jentilisa.

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

Ny “jentilisa,” araka ny famaritana azy, dia “vahiny.” Ny hazo jentilisa dia matory (maty), tsy mamokatra tsimoka na voa amin’ny fotoana itsimohan’ny aviavy ka velona indray. Ny hazo matory dia hazo maina, ary rehefa antsoina hivoaka avy ao Babylona ny Jentilisa, amin’ilay feo faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, dia hifidy hitandrina ny Sabata andro fahafito izy amin’izay ka hiditra amin’ny fanekena amin’ny Tompo.

Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

Aoka tsy hiteny ny zanaky ny vahiny izay efa niray tamin’i Jehovah hoe: Efa nosarahin’i Jehovah tanteraka tamin’ny olony aho; ary aoka tsy hiteny ny ionoka hoe: Indro, hazo maina aho. Fa izao no lazain’i Jehovah amin’ny ionoka izay mitandrina ny Sabatako sy mifidy izay sitrako ary mifikitra amin’ny fanekeko: Dia homeko ao an-tranoko sy ao anatin’ny mandako toerana sy anarana tsara lavitra noho ny an’ny zanakalahy sy ny zanakavavy izy; homeko anarana mandrakizay izy, izay tsy ho fongotra. Ary ny zanaky ny vahiny koa, izay miray amin’i Jehovah mba hanompo Azy sy ho tia ny anaran’i Jehovah, mba ho mpanompony, dia samy izay mitandrina ny Sabata ka tsy mandoto azy ary mifikitra amin’ny fanekeko, dia ireo koa no hoentiko ho any an-tendrombohitro masina sy hampifaliako ao an-tranoko fivavahana; ny fanatitra dorany sy ny sorony dia hankasitrahana eo ambonin’ny alitarako; fa ny tranoko hatao hoe trano fivavahana ho an’ny firenena rehetra. Isaia 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

Ny vahiny dia “jentilisa”, ary ny “feo faharoa” no miantso azy ireo hiala ao Babylona, ary entina ho eo an-tendrombohitra masin’Andriamanitra izy; amin’izany fotoana izany dia ho tendrombohiny “masina” izany, satria ny vary sy ny tsimparifary dia efa ho voasaraky ny fizahan-toetra aseho ao amin’ny tantaran’ny “feo voalohany”. Rehefa tonga eo amin’ny tendrombohitry ny Tompo izy ireo amin’ny andro farany, dia tsy ho vahiny intsony ny Jentilisa, na hazo maina.

The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.

Hohamaizinina ny masoandro sy ny volana, ary hihataka tsy hamirapiratra ny kintana. Ary Jehovah hirohondrohona avy any Ziona ka hamoaka ny feony avy any Jerosalema; ary hihorohoro ny lanitra sy ny tany; nefa Jehovah no ho fanantenan’ny olony sy herin’ny zanak’Isiraely. Dia ho fantatrareo fa Izaho no Jehovah Andriamanitrareo, Izay mitoetra ao Ziona, tendrombohitro masina; dia ho masina Jerosalema, ary tsy hisy vahiny handalo ao aminy intsony. Joela 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

Ny fampidirana ny tantara izay iantsoan’ny “feo faharoa” ny ondry hafa an’Andriamanitra hivoaka avy ao Babylona dia manana “famantarana” izay nasehon’ny famantarana tamin’ny fihetsiketsehana Millerita ho tandindona. Ao amin’ny Matio toko fahefatra amby roa-polo, Marka toko fahatelo ambin’ny folo, ary Lioka toko faharoa amby roa-polo no anehoana ny fijoroana vavolombelon’i Kristy izay saintsainintsika. Ao amin’ireo vavolombelona telo ireo, ny iray amin’ireo “famantarana” voatondro dia ny hihorohoron’ny herin’ny lanitra; fa ao amin’ny fanehoan’i Joela momba ireo “famantarana” izay manondro ny fotoana hahatonga an’i Jerosalema ho “masina”, dia samy hihorohoro avokoa na “ny lanitra na ny tany.”

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

I Joela dia manondro ny fahatanterahana lavorary ny “famantarana” izay efa nolazaina mialoha, izay miseho rehefa masina i Jerosalema. Izany fotoana izany dia rehefa nesorin’ny Tompo ny fahotan’ireo efatra arivo sy efatra alina sy iray hetsy, ary ny fiangonan’i Laodikia dia nifindra ho amin’ny hetsik’i Filadelfia. Amin’izay no mahatonga ny hetsika fahenina (Filadelfia) ho tonga ny hetsika fahavalo (Filadelfia), izay avy amin’ireo fiangonana fito. Amin’izay no mahatonga ny Fiangonana Miady ho tonga ny Fiangonana Mandresy. Ny Fiangonana Miady dia anarana ilazana ny fiangonan’Andriamanitra izay voaforon’ny vary sy ny tsimparifary. Ny Fiangonana Mandresy dia tendrombohitra masin’Andriamanitra izay “masina,” ary “tsy hisy vahiny handalo ao aminy intsony.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

Ny fampidirana ny faneva atsangana, izay ny Fiangonana Mandresy, izay ilay “fahavalo izay avy amin’ny fito”, izay rehefa “masina” Jerosalema, dia arahina “famantarana”. Mba hanomezan’i Jesosy ny teboka itodihana hahafahan’ny olony mamantatra ilay “famantarana” momba ny fiainana na ny fahafatesana, izay manondro ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, dia nampiasa hazo sy ny tsingerina voajanaharin’ny fiainan’ny hazo Izy hampianarana izany lesona faran’izay manan-danja izany.

“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

“Nandidy ny olony Kristy mba hiambina ny famantarana ny fihaviany sy hifaly rehefa mahita ny porofon’ny fiavian’ny Mpanjakany izy. Hoy Izy: ‘Ary raha vao manomboka ho tanteraka izany zavatra izany, dia miandrasa, ka asandrato ny lohanareo; fa efa manakaiky ny fanavotana anareo.’ Ary notondroiny ny hazo mitsimoka amin’ny lohataona ireo mpanaraka Azy, ka hoy Izy: ‘Raha vao mitsimoka ireo, dia hitanareo sy fantatrareo amin’ny tenanareo fa efa akaiky ny fahavaratra. Dia tahaka izany koa hianareo, raha hitanareo fa tanteraka izany zavatra izany, dia fantaro fa efa akaiky ny fanjakan’Andriamanitra.’ Lioka 21:28, 30, 31.” Ilay Hery Mifanandrina, 308.

When the trees of Spring begin to bud out, Summer is near.

Rehefa manomboka mitsimoka ny hazo amin’ny Lohataona, dia akaiky ny Fahavaratra.

The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

Tapitra ny fijinjana, lasa ny fahavaratra, nefa tsy voavonjy isika. Jeremia 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

Ny hazo mitsimoka no manambara fa lohataona izao; ary amin’izany dia fantatsika fa efa akaiky ny fahavaratra, ary amin’ny fahavaratra no anangonana ny vokatra.

The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

Ny fahavalo izay namafy azy dia ny devoly; ny fijinjana dia ny faran’izao tontolo izao; ary ny mpijinja dia ny anjely. Matio 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

Ny fijinjana dia amin’ny faran’izao tontolo izao. Raha vao manomboka mitsimoka ny hazo, dia takiana aminareo ny hahalala fa antomotra ny faran’izao tontolo izao.

“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

“Ny teny iray nambaran’ny Mpamonjy dia tsy tokony hatao handrava teny hafa iray. Na dia tsy misy olona mahalala aza ny andro na ny ora hahatongavany, dia ampianarina sy takina amintsika ny hahalala raha efa akaiky izany. Ary mbola ampianarina koa isika fa ny fanaovana tsinontsinona ny fampitandremany, sy ny fandavana na ny tsy firaharahiana ny hahalala raha efa akaiky ny fiaviany, dia hahafaty antsika tahaka izay nahafaty ireo izay velona tamin’ny andron’i Noa noho ny tsy fahalalany ny fotoana hahatongavan’ny Safodrano.” The Great Controversy, 371.

We will continue our study of Luke chapter twenty-one in the next article.

Hanjutsohontsika ao amin’ny lahatsoratra manaraka ny fianarantsika ny Lioka toko faharoa amby roapolo.

“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Hitako fa mihozongozona ankehitriny ny fahefan’ny tany, ary tonga araka ny filaharany ny toe-javatra. Ady sy filazan’ady, sabatra, mosary ary areti-mandringana no voalohany hampihorohoro ny fahefan’ny tany; avy eo ny feon’Andriamanitra no hampihorohoro ny masoandro sy ny volana ary ny kintana, ary ity tany ity koa. Hitako fa ny fihorohoroan’ny fahefana any Eoropa dia tsy, araka izay ampianarin’ny sasany, fihorohoroan’ny fahefan’ny lanitra, fa fihorohoroan’ireo firenena tezitra.” Early Writings, 41.