For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?
Nandritra ny fotoana elaela, ary raha ny marina dia hatrany avy hatrany taorian’ny 9/11, dia nampianatra tsy tapaka izahay fa tamin’ny 9/11 no nanomboka ny fitsarana ny velona. Fantatray izany zava-misy izany tamin’ny alalan’ny vavolombelon’ny Baiboly maro dia maro, izay samy nanamafy izany avy amin’ny lafiny samihafa tanteraka. Hatramin’ny Jolay 2023, dia nahatakatra antsipiriany bebe kokoa momba ny fitsarana ny velona izahay, izay nanomboka tamin’ny 9/11, raha oharina amin’ireo antsipiriany hita vetivety taorian’ny 9/11. Nahoana no nanomboka tamin’ny 9/11 ny fitsarana ny velona? Inona no atao hoe fitsarana ara-Baiboly ny velona?
In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.
Ao amin’ny toko voalohany ao amin’ny bokin’ny Apokalypsy, ny toetra fototra asongadina momba an’i Kristy dia izao: Izy no Alfa sy Omega, ny Fiandohana sy ny Fiafarana, ny Voalohany sy ny Farany. Maneho ohatra mazava izany toetra izany Izy rehefa nandidy an’i Jaona hanoratra ny zavatra efa nisy, ary tamin’ny fanaovany izany dia hanoratra koa ny zavatra mbola ho avy i Jaona. Jesosy mandrakariva maneho ny farany amin’ny alalan’ny fiandohana. Izany no maha-Izy Azy.
The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.
Ny Baiboly dia manondro an’i Jesosy ho ny Teny. Ny boky voalohany ao amin’ny Baiboly, ny Genesisy, dia midika hoe “fiandohana.” Ny boky farany ao amin’ny Baiboly dia ny bokin’ny Apokalypsy, ary ireo fahamarinana naseho voalohany tao amin’ny bokin’ny Genesisy dia resahina ao amin’ny bokin’ny Apokalypsy. Ny Genesisy no Alfa ary ny Apokalypsy no Omega, ary miaraka izy ireo no Teny, ary ny Teny dia Jesosy, Izay Alfa sy Omega. Ny sonian’Andriamanitra, na ny Anarany, dia voasoratra ao anatin’ny andalan-tsoratra rehetra amin’ny faminaniana ara-Baiboly. Izany sonia izany no manamarina fa ny mazava ao amin’ilay andalan-tsoratra dia fahamarinana.
If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?
Raha tsy mitondra ny sonian’Andriamanitra ny fanazavana ny andalan-tenin’ny faminaniana iray, dia ny anarany izany, dia ny toetrany; noho izany dia diso ilay fanazavana. Misy fitsapana hafa koa izay tokony hampiharina rehefa mandika ny Teny faminanian’Andriamanitra, nefa na inona na inona fitsapana ampiharin’ny olona iray, dia tokony hofaritana ao anatin’ny Tenin’Andriamanitra izany fitsapana izany. Raha tsy misy fitsapana noforonin’olombelona, dia vitsy kokoa ny fanazavana noforonin’olombelona. Koa nahoana? Ary inona? Moa ve ny fitsarana ara-Baiboly ny velona no nanomboka tamin’ny 9/11?
When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.
Rehefa mampahafantatra ny Tenany ao amin’ny bokin’ny Apokalypsy Kristy, dia ambarany fa Izy no fiandohana sy fiafarana, ary ampiasainy ny mpaminany Jaona mba haneho izay asehon’izany toetra izany amin’ny maha-Izy Azy. Asehon’i Kristy ho hafatry ny boky manontolo ny fanambarana ny Tenany. Didiany Jaona hanoratra izay nisy tamin’izany andro izany teo amin’ny tontolon’i Jaona, ary amin’ny fanaovany izany dia ho voarakitr’i Jaona izay hitranga amin’ny faran’izao tontolo izao. Jaona dia anankiray tamin’ireo mpitarika roa ambin’ny folo tany am-piandohan’ny fiangonana kristiana, ary noho izany Jaona dia maneho ny fiafaran’ny fiangonana kristiana, izay asehon’ny iray hetsy sy efatra amby efapolo arivo sy ny vahoaka betsaka ao amin’ny Apokalypsy toko faha-7.
The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.
Toy izao ny lojika ara-Baiboly: Jesosy no Teny, izay nahariana ny zavatra rehetra, dia ilay Teny izay efa niaraka tamin’ny Rainy hatrizay hatrizay, ary Izy koa no Baiboly, fa Izy no Tenin’Andriamanitra. Ny toetra voalohany amin’ny toetran’i Kristy izay ampahafantarina ao amin’ny hafatra farany ao amin’ny Tenin’Andriamanitra dia izao: asehony amin’ny fiafaran’ny zavatra iray ny fiandohan’izany zavatra izany ihany. Raha tsy ampiharina amin’ny fianaran’olona ny Baiboly io fahamarinana momba ny toetran’Andriamanitra io, dia tsy ho hainy marina izay atao hoe fitsaran’ny velona, sy ny antony nanombohany tamin’ny 9/11, ary ny tena zava-dehibe kokoa, ny antony saika hifaranany.
As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.
Ho ohatra ny foto-kevitry ny Alfa sy Omega, ny Isiraely fahiny dia tandindon’i Isiraely maoderina, izay fahamarinana ara-paminaniana azo ambara koa hoe: ny Isiraely ara-bakiteny dia tandindon’i Isiraely ara-panahy. Na ahoana na ahoana fanehoana izany, samy manana tantaram-piandohana sy tantaram-pamaranana na ny Isiraely fahiny ara-bakiteny na ny Isiraely maoderina ara-panahy. Telo amin’ireo tantara efatra ireo no efa lasa, ary isika ankehitriny dia ao amin’ny tantara fahefatra sady farany.
The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.
Ny tantara telo lasa dia maneho vavolombelona telo momba ny taranaka farany amin’ny tantaran’izao tontolo izao. Ireo tantara telo lasa ireo no mamaritra ilay taranaka izay aseho ho ny efatra arivo amby efatra alina sy iray hetsy ao amin’ny bokin’ny Apokalypsy. Misy tsipika ara-paminaniana hafa koa izay miresaka ny amin’ilay efatra arivo amby efatra alina sy iray hetsy, nefa ny isan’ny efatra arivo amby efatra alina sy iray hetsy dia mirakitra ny tandindona ara-paminaniana fa ilay efatra arivo amby efatra alina sy iray hetsy dia ireo izay aseho ara-paminaniana amin’ny fampitomboana ny foko roa ambin’ny folo tamin’i Isiraely fahiny ara-bakiteny, amin’ny mpianatra roa ambin’ny folo amin’i Isiraely maoderina ara-panahy.
As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.
Amin’ny maha-ohatra iray hafa momba ny Alfa sy Omega, ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia maneho tantara fiandohana sy fiafarana. Ny hetsika Millerita dia maneho ny tantara fiandohan’ireo anjely telo, ary ny hetsiky ny iray alina sy efatra arivo amby efatra alina sy iray hetsy dia maneho ny tantara eo amin’ny fiafaran’ny hafatry ny anjely fahatelo. Ny hetsika alfa dia nanambara ny fisokafan’ny fitsarana famotopotorana tamin’ny 22 Oktobra 1844. Ny hetsika omega kosa dia nanambara ny fisokafan’ny fitsarana ny velona, ka namantatra ny fiandohany ho 9/11.
A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.
Ohatra fahatelo momba ny Alfa sy Omega, izay mora tohanana amin’ny alalan’ny tsindrimandry, dia izao: tany am-piandohana, tao amin’ny hetsika alfa nataon’ny Millerita, dia tanteraka ara-bakiteny hatramin’ny litera ny fanoharana ny amin’ny virijina folo. Sister White dia manondro ny tantaran’ny Millerita ao amin’ny boky The Great Controversy ao anatin’ny toe-javatra izay nanatanterahan’izany fanoharana izany tamin’izany fotoana izany. Ampianariny koa fa ny hetsika omega an’ireo iray hetsy sy efatra alina sy efatra arivo dia hanatanteraka ara-bakiteny hatramin’ny litera ihany koa ny fanoharana ny amin’ny virijina folo. Vavolombelona fohy telo avy amin’i Kristy izay mampifandray ny farany amin’ny fiandohana.
At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.
Tany am-piandohan’ny Isiraely fahiny, ny Tompo dia nanao fanekena tamin’ny Hebreo araka izay nasehon’ny rà teo amin’ny tolam-baravarana, izay mazava ho azy fa io no filazana voalohany indrindra ny Amin’ny Mamatonalina ao amin’ny Tenin’Andriamanitra. Ny batisa dia tandindon’ny fifandraisana amin’ny fanekena miaraka amin’i Kristy, ary ampianarin’i Paoly antsika fa ireo Hebreo izay nivoaka avy tany Egypta dia samy natao batisa avokoa “tao amin’ny” rahona sy tao amin’ny Ranomasina Mena. Rehefa tafita an-dafin’ny ranomasina izy ireo dia nomena mana, izay, ankoatra ny zavatra hafa, dia tandindon’ny Sabata andro fahafito eo amin’ny tontolon-kevitra maha-fitsapana azy.
The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.
Ny “mana” dia maneho ny fizahan-toetra voalohany nataony; ary rehefa tsy nahomby izy ireo tamin’ny fizahan-toetra fahafolo sy farany, tamin’izy nandà ny hafatr’i Josoa sy Kaleba, dia nolavin’ny Tompo izy ireo tamin’izay ho vahoakan’ny fanekeny ka nanao fanekena tamin’i Josoa sy Kaleba Izy. Rehefa niditra tao amin’ny Tany Nampanantenaina izy ireo tatỳ aoriana, dia tsy notanterahina tamin’ireo lehilahy teraka nandritra ny efa-polo taona ny fombam-pamorana, fa efa natsahatra izany fombafomba izany tamin’ny fikomian’i Kadesy, ary naverina natsangana indray tao Kadesy, talohan’ny fidirana. Izany dia mariky ny Alfa sy Omega.
The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.
Ny efa-polo taona nivezivezena tany an-efitra dia nanomboka tamin’ny fikomiana nanohitra ny hafatry Josoa sy Kaleba, ary nifarana tamin’ny fikomian’i Mosesy namely ny Vatolampy, ka noho izany dia naneho tamin’ny fomba diso ny toetra sy ny asan’Andriamanitra. Ny fiandohan’ny Isiraely fahiny dia maneho ny fiafaran’ny Isiraely fahiny.
At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.
Tamin’ny faran’ny Isiraely fahiny, Jesosy, amin’ny maha-“Iraky ny Fanekena” Azy ao amin’ny Malakia toko fahatelo, dia tonga mba hanamafy ny “fanekena” amin’ny maro mandritra ny herinandro iray, ho fahatanterahan’ny Daniela toko fahasivy. Amin’ny maha-Iraky ny Fanekena Azy, Kristy dia niditra tamin’ny fanekena niaraka tamin’ny fiangonana kristiana tao anatin’ilay tantara mihitsy izay nandaozany ny vahoakan’ny fanekena taloha. Tamin’ny fiandohan’ny Isiraely fahiny amin’ny maha-vahoakan’ny faneken’Andriamanitra azy, ny Tompo dia nandao vahoaka iray teo aloha izay tao amin’ny fanekena ka niditra tamin’ny fanekena niaraka tamin’ny vahoaka vaovao voafidy. Izany indrindra no nataony koa tamin’ny faran’ny Isiraely fahiny.
A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?
Ny fanambadiana dia tandindon’ny fanekena, ary hatramin’ny nahaterahan’i Kristy ka hatramin’ny fandravana an’i Jerosalema tamin’ny taona 70 taor. J.K., ny faminaniana dia mampiseho fisaraham-panambadiana miandalana nataon’Andriamanitra tamin’ny Isiraely ara-bakiteny fahiny. Koa oviana marina no nanan-kery ilay fisaraham-panambadiana: tamin’ny nahaterahany va, tamin’ny fahafatesany, tamin’ny fitoraham-bato an’i Stefana, sa tamin’ny fandravana an’i Jerosalema?
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
Mandritra izany fotoana izany, ireo mpivavaka avy amin’ny firenena rehetra dia nitady ny tempoly izay natokana ho amin’ny fanompoam-pivavahana amin’Andriamanitra. Namirapiratra tamin’ny volamena sy vato soa izy, ka fahitana feno hatsarana sy voninahitra lehibe. Kanefa Jehovah dia tsy hita tao intsony tao amin’izany lapan’ny hatsaran-tarehy izany. Isiraely amin’ny maha-firenena azy dia efa nisara-panambadiana tamin’Andriamanitra. Raha i Kristy, teo am-pamaranana ny asa fanompoany teto an-tany, nijery fanindroany farany ny tao anatin’ny tempoly, dia hoy Izy: “Indro, avela ho anareo lao ny tranonareo.” Matio 23:38. Hatramin’izay dia nantsoiny hoe tranon’ny Rainy ny tempoly; nefa raha nivoaka avy tao anatin’ireo manda ireo ny Zanak’Andriamanitra, dia nesorina mandrakizay tsy ho ao amin’ilay tempoly naorina ho amin’ny voninahiny ny fanatrehan’Andriamanitra. Asa ataon’ny Apostoly, 145.
The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.
Ny ampitson’ny Fidirana amim-boninahitra dia nambaran’i Kristy fa lao ny tranon’ny Jiosy, ka nofaranana tamin’izany ny fisaraham-panambadiana. Koa dia nofaranana ny fisaraham-panambadiana raha nilentika ny masoandro tamin’ny andro nisehoan’ny Fidirana amim-boninahitra.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!
“I Jerosalema dia zanaky ny fikarakarany; ary tahaka ny ray malemy fanahy misaona ny amin’ny zanaka mania, dia nitomany an’ilay tanàna malala Jesosy. Hataoko ahoana no hahafoy anao? Hataoko ahoana no hijereko anao hatolotra ho amin’ny fandringanana? Tsy maintsy avelako va ianao handeha hameno ny kapoakan’ny helokao? Ny fanahy iray dia sarobidy tokoa ka, raha ampitahaina aminy, ny tontolo maro dia latsaka ho tsy misy dikany; nefa eto dia firenena iray manontolo no ho very. Rehefa ho levona tsy ho hitan’ny maso any an-danitra ny masoandro milentika any andrefana, dia hifarana ny androm-pahasoavan’i Jerosalema. Raha mbola nijanona teo an-tampon’i Oliveta ny filaharana, dia tsy mbola tara loatra ny hibebahan’i Jerosalema. Tamin’izany ny anjelin’ny famindram-po dia namoritra ny elany mba hidina hiala amin’ny seza fiandrianana volamena hanome toerana ny fitsarana sy ny famaizana efa ho tonga faingana. Kanefa ny fon’i Kristy, lehibe amin’ny fitiavana, dia mbola nifona ho an’i Jerosalema, izay nanamavo ny famindram-pony, naneso ny fampitandremany, ary efa hiroboka handoto ny tànany amin’ny rany. Raha mba hibebaka ihany Jerosalema, dia tsy mbola tara loatra. Raha mbola nitoetra teo amin’ny tempoly sy ny tilikambo ary ny tendron-trano avo ny taratra farany avy amin’ny masoandro nilentika, moa tsy hisy anjely tsara va hitarika azy ho amin’ny fitiavan’ny Mpamonjy ka hampiala ny loza hanjo azy? Ry tanàna tsara tarehy nefa tsy masina, izay nitora-bato ny mpaminany, izay nandà ny Zanak’Andriamanitra, izay namatotra ny tenany tamin’ny fatoran’ny fanandevozana noho ny tsy fibebahany,—efa saiky lany ny andron’ny famindram-po ho azy!”
“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.
“Kanefa indray ny Fanahin’Andriamanitra no miteny amin’i Jerosalema. Alohan’ny hifaranan’ny andro, dia misy fijoroana ho vavolombelona hafa koa entina momba an’i Kristy. Asandratra ny feon’ny vavolombelona, mamaly ny antso avy amin’ny lasa ara-paminaniana. Raha hihaino izany antso izany Jerosalema, raha handray ny Mpamonjy izay miditra eo am-bavahadiny izy, dia mbola mety hovonjena ihany.”
“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:
“Tonga tao amin’ireo mpanapaka tao Jerosalema ny tatitra fa manatona ny tanàna i Jesosy miaraka amin’ny vahoaka marobe. Kanefa tsy manana fandraisana ho an’ny Zanak’Andriamanitra izy ireo. Noho ny tahotra dia nivoaka hitsena Azy izy, manantena ny hanaparitaka ny vahoaka betsaka. Raha efa hihidina avy eo amin’ny Tendrombohitra Oliva ilay filaharana, dia nosakanan’ireo mpanapaka izany. Nanontany ny anton’izany fifaliana mirohondrohona izany izy ireo. Ary raha nanontany hoe: ‘Iza moa Ity?’ izy, dia namaly izany fanontaniana izany ny mpianatra, feno ny fanahin’ny tsindrimandry. Tamin’ny fiteny kanto sy miezinezina no namerenany ny faminaniana mikasika an’i Kristy:”
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
“Adama dia hilaza aminao hoe: ny taranaky ny vehivavy no hanorotoro ny lohan’ny menarana.
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
“Anontanio Abrahama, ary holazainy aminao hoe: ‘Melkizedeka, Mpanjakan’i Salema,’ Mpanjakan’ny Fiadanana. Genesisy 14:18.
“Jacob will tell you, He is Shiloh of the tribe of Judah.
“Hilaza aminao i Jakoba fa Izy no Silo, avy amin’ny firenen’i Joda.
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
Hilaza aminao i Isaia hoe: “Imaniela”, “Mahagaga, Mpanolotsaina, Andriamanitra Mahery, Ray mandrakizay, Andrianan’ny Fiadanana.” Isaia 7:14; 9:6.
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
« I Jeremia no hilaza aminao hoe: Ny Solofon’i Davida, “Jehovah Fahamarinanay.” Jeremia 23:6. »
“Daniel will tell you, He is the Messiah.
«Daniela no hilaza aminao hoe: Izy no Mesia. »
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
“Hosea dia hilaza aminao hoe: Izy no ‘Jehovah, Andriamanitry ny maro; Jehovah no fahatsiarovana Azy.’ Hosea 12:5.
“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.
“Jaona Mpanao-batisa no hilaza aminao hoe: Izy no ‘Zanak’ondrin’Andriamanitra, Izay manaisotra ny fahotan’izao tontolo izao.’ Jaona 1:29.
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
“Jehovah lehibe dia nanambara avy teo amin’ny seza fiandrianany hoe: ‘Ity no Zanako malalako.’ Matio 3:17.
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“Isika, mpianany, dia manambara hoe: Ity no Jesosy, Mesia, Andrianan’ny fiainana, Mpanavotra izao tontolo izao.
“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.
“Ary ny andrianan’ny herin’ny maizina dia manaiky Azy ka manao hoe: ‘Fantatro Ianao, izay Ianao, dia Ilay Masin’Andriamanitra.’ Marka 1:24.” Ilay Fitiavana Hatramin’ny Taranaka Rehetra, 577–579.
The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.
Ny tantaran’ny Fidirana am-boninahitr’i Kristy tao Jerosalema dia naneho mialoha ny tantaran’ny Antso Misasakalina tamin’ny vanim-potoana Millerita. Ny andalan-teny avy amin’i Rahavavy White dia manondro fa, rehefa nanomboka ny fidirana, dia tonga teo ambanin’ny fitaoman’ny Fanahy Masina ny vahoaka, ary avy eo Kristy dia nijanona ka nitomany an’i Jerosalema. Taorian’izany dia nanohy ny fidirana Izy, ary avy eo dia nifanandrina tamin’ny fitarihana jiosy. Tiako hotokana ny toetra sasantsasany amin’ity tantara ity mba hahafantarana ireo marika eny an-dalana izay miverimberina ao amin’ny tantaran’ny Millerita. Fa aloha dia te-hametraka hevitra iray aho momba ny fiandohana sy ny fiafarana. Izay vao notanisaintsika avy amin’i Rahavavy White dia maneho ny faran’ny toko iray, ary ny fanokafana ny toko manaraka dia milaza izao manaraka izao.
“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.
Ny fidiran’i Kristy tamim-pandresena tao Jerosalema dia aloky ny zavatra mbola ho avy, izay manjavozavo, nialoha ny fiaviany eo amin’ny rahon’ny lanitra amin-kery sy voninahitra, eo amidin’ny fandresen’ny anjely sy ny fifalian’ny olona masina. Amin’izany no hahatanteraka ny tenin’i Kristy tamin’ny mpisorona sy ny Fariseo hoe: “Tsy hahita Ahy intsony hianareo mandra-pilazanareo hoe: Isaorana anie Izay avy amin’ny anaran’ny Tompo.” Matio 23:39. Tamin’ny fahitana ara-paminaniana no nampisehoana tamin’i Zakaria izany andron’ny fandresena farany izany; ary hitany koa ny anjaran’ireo izay nandà an’i Kristy tamin’ny fiaviany voalohany hoe: “Ary hijery Ahy Izay nolefoniny izy; ary hisaona Azy toy ny fisaonana ny zanaka lahitokana izy, sady halahelo mafy Azy tahaka ny halahelon’ny olona noho ny lahimatoa.” Zakaria 12:10. Io seho io no efa hitan’i Kristy mialoha, raha nibanjina ny tanàna Izy ka nitomany azy. Tao amin’ny fandravana ara-nofo nahazo an’i Jerosalema no nahitany ny fandringanana farany an’izany vahoaka izany, izay meloka tamin’ny ran’ny Zanak’Andriamanitra.
“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.
“Hitan’ny mpianatra ny fankahalan’ny Jiosy an’i Kristy, nefa tsy mbola hitany izay hiafarany. Tsy mbola takany ny tena toetry ny Isiraely, na koa azony ny famaizana izay hihatra amin’i Jerosalema. Izany no nasehon’i Kristy taminy tamin’ny alalan’ny lesona mivaingana sy manan-danja.”
“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.
“Nigadona foana ny antso farany natao tamin’i Jerosalema. Efa ren’ny mpisorona sy ny mpanapaka ny feo ara-paminaniana avy tamin’ny lasa, naverin’ny vahoaka maro, ho valin’ilay fanontaniana hoe: ‘Iza moa Ity?’ nefa tsy nekeny ho feon’ny Tsindrimandry izany. Noho ny fahatezerana sy ny fahagagana dia niezaka hampangina ny vahoaka izy. Nisy manamboninahitra romana tao amin’ny vahoaka nifandroritana, ary tamin’ireo no nanambaran’ny fahavalony an’i Jesosy ho mpitarika fikomiana. Nambaran’izy ireo fa efa hiroso handray ny tempoly Izy ka hanjaka ho mpanjaka ao Jerosalema.” The Desire of Ages, 580.
The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”
Ny hevi-dehibe izay tsy tiako ho disoina dia izao: ny Fidiran’i Kristy amim-boninahitra tao Jerosalema dia tandindon’ny Antso Amin’ny Misasakalina ao amin’ny tantara Millerita, nefa tsy izany ihany fa tandindon’ny faran’izao tontolo izao koa. Izy io dia mifandray amin’ny fiverenan’i Kristy eo am-piandohan’ny arivo taona ao amin’ny Apokalypsy toko faha-roapolo, ary koa amin’ny fiverenany miaraka amin’i Jerosalema Vaovao amin’ny faran’ny arivo taona. Mifandray koa amin’ny fahafatesan’ny ratsy fanahy amin’ny fiaviany fanindroany izany, ary amin’ny fitsarana farany azy ireo amin’ny faran’ny arivo taona. Ny fanokafana ny fehintsoratra farany dia milaza hoe: “Zava-poana ny antso farany natao tamin’i Jerosalema. Ny mpisorona sy ny mpanapaka dia nandre ny feo ara-paminaniana avy amin’ny lasa, izay naverin’ny vahoaka maro ho valin’ilay fanontaniana hoe: ‘Iza moa Ity?’ nefa tsy nekeny ho feon’ny Tsindrimandry izany.”
The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.
Ny antso farany dia zava-poana, ary io antso io dia naseho ho “ny feo ara-paminaniana tamin’ny lasa.” Ny vahoaka betsaka tamin’ny andron’i Kristy dia nandà ny antso farany natao taminy, satria nolaviny ny torohevitr’i Jeremia hody amin’ny lalana fahiny. Nolaviny koa ny fomba fiasa hoe andalana atasaky ny andalana, satria ny mpianatra dia namaly ny fanontaniana hoe: “Iza moa Ity?”, tamin’ny fanangonana vavolombelona maromaro niaraka, andalana atasaky ny andalana, avy eto kely ary avy eroa kely.
When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.
Rehefa nanomboka ny fidirana ho any Jerosalema Kristy, dia nijanona teny an-dalana Izy. Izany dia manomboka amin’ny fahatanterahan’ny faminaniana, raha nahazo ny ampondra hitaingenan’i Kristy ny mpianatra. Tsy mbola nitaingina biby Izy, ary ilay biby koa tsy mbola nitaingenan’olona. Ny lojika dia manondro fahagagana, fa biby inona no manaiky mpitaingina amin’ny voalohany, ary iza no mahay mifehy ny fitaingenana ampondra izay mbola tsy nanao izany velively teo aloha. Mitovitovy amin’ilay fotoana nametrahan’ny Filistina fanatitra teo ambonin’ny sarety niaraka tamin’ny Fiara, ka nampikambany ombivavy roa samy mbola nampinono zanak’omby, ary mbola tsy nisintona sarety hatrizay, nefa dia nandao avy hatrany ny zanany ka nanomboka ny dia hamerenana ny Fiara ho any amin’ny Hebreo. Eo an-dalana ho any Jerosalema ny Fiara, ary rehefa nentin’i Davida niditra tao Jerosalema izany nony farany, dia naneho an-tsary mialoha ny fidiran’i Kristy amim-pandresena izany.
Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.
Raha tafapetraka teo ambonin’ny boriky Kristy, dia nanomboka nandahatra ny lamba fitafiany teny an-dalana ny olona, sady nanapaka rantsan-drofia, ary niantso mafy ny antso hoe: “Hosana ho an’ny Zanak’i Davida; Hotahina anie Izay avy amin’ny anaran’ny Tompo! Hosana any amin’ny avo indrindra.” (Matio 21:9) Nanohitra ny mpitarika ka niantso an’i Jesosy hampangina ny vahoaka. Nandroso izy ireo, ary nijanona Jesosy hitomany ny amin’ny olombelona very, izay asehon’i Jerosalema. Dia nitohy ny filaharana, ary niditra an-tsehatra indray ny mpitarika, nitaky hahalala hoe iza moa Jesosy. Ary namaly ny mpianatra tamin’ny fijoroana vavolombelona mifanesy sy mifanindry nambaran’ny mpaminany.
The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.
Ny tantara izay saintsainintsika ankehitriny dia nialohavan’ny fitsanganan’i Lazarosy tamin’ny maty, izay manamarika ny fahadisoam-panantenana voalohany eo amin’ny tsipika ara-paminaniana aseho amin’ny fanoharana ny amin’ny virijina folo, ary koa ny nikasihan’i Oza ny Fiara, eo amin’ny tsipikan’ny fidiran’i Davida tamim-pandresena tao Jerosalema. Ny fahadisoam-panantenana voalohany dia mifandray amin’ny fotoana fitaredretra, ary Kristy dia nitaredretra tamin’ny nandreany voalohany fa narary Lazarosy, tahaka an’i Davida izay nitaredretra tamin’ny namelany ny Fiara teo amin’izay nahafatesan’i Oza mandra-paka azy indray tatỳ aoriana. Maty Lazarosy, ary taorian’izany dia natsangana tamin’ny maty. I Lazarosy no ilay nitarika ny boriky izay nitaingenan’i Jesosy ho ao Jerosalema taorian’izany.
In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.
Tamin’ny tantaran’ny Millerita dia tonga tamin’ny 19 Aprily 1844, tamin’ny fahadisoam-panantenana voalohany, ilay anjely faharoa, izay nanamarika ny fiandohan’ny fotoana niandrasana. Taorian’izany dia nanomboka namolavola tsikelikely ny hafatry ny Antso amin’ny Misasakalina i Samuel Snow. Ny fivoarana miandalana tamin’izany hafatra izany dia asehon’ny fidiran’i Kristy tao Jerosalema. Ny fandrosoan’ny asan’i Snow dia aseho koa ao amin’ny fivezivezen’ny Vata, avy tany amin’ny Filistina, ho eo amin’ny sarety, ho amin’i Oza, ary tamin’ny farany ho ao Jerosalema.
The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.
Ny fidirana dia manana fanambarana voalohan’ny vahoaka, rehefa nilaza tamin’i Kristy ny mpitondra mba hampangininy ny vahoaka, narahin’ny fitomanian’i Kristy izany; avy eo dia ny fanambaran’ny mpianatra, rehefa nanontany hoe iza moa i Kristy ireo mpitondra mafy hatoka. Ny fisehoan’ny tsindrimandry tao amin’ny vahoaka, izay niteraka ny valin-teny voalohan’ireo mpitondra mafy hatoka, dia averin’ny mpianatra indray, rehefa namokatra “tsipika manampy tsipika” vavolombelona ara-paminaniana maro avy tamin’ny lasa izy ireo. Rehefa nilentika ny masoandro tamin’izany andro izany, dia nosarahina tamin’Andriamanitra Isiraely fahiny.
In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.
Amin’izany tantara izany no ampahafantarina antsika fa ny mpianatra dia tsy “nahatakatra ny famaizana izay hihatra amin’i Jerosalema.” Ny “famaizana” izay “hihatra amin’i Jerosalema” dia naseho tamin’ny mpianatra tamin’ny alalan’ny “lesona manan-danja avy amin-javatra hita maso.” Ny lesona manan-danja avy amin-javatra hita maso dia ny nanozonana ny aviavy. Ny fandravana an’i Jerosalema, izay mbola tsy takatry ny mpianatra, dia nasehon’ny nanozonana ny aviavy sary, ary koa tamin’ilay fanoharana izay efa nampianarin’i Kristy teo aloha momba ny aviavy.
“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.
“Ny fampitandremana dia ho amin’ny andro rehetra. Ny nataon’i Kristy tamin’ny nanozonany ilay hazo izay noforonin’ny heriny ihany dia mijoro ho fampitandremana ho an’ny fiangonana rehetra sy ho an’ny Kristiana rehetra. Tsy misy olona mahavita miaina ny lalàn’Andriamanitra nefa tsy manompo ny hafa. Kanefa maro no tsy mampihatra eo amin’ny fiainany ny fiainan’i Kristy feno famindrampo sy tsy tia tena. Ny sasany izay mihevitra ny tenany ho Kristiana tena tsara dia tsy mahatakatra izay mahaforona ny fanompoana an’Andriamanitra. Mikasa sy mandinika izy ireo mba hampifaly ny tenany. Manao zavatra mifandraika amin’ny tena ihany izy. Sarobidy aminy ny fotoana raha tsy amin’izay ahafahany manangona ho an’ny tenany ihany. Amin’ny raharaha rehetra eo amin’ny fiainana dia izany no tanjony. Tsy ho an’ny hafa fa ho an’ny tenany no anaovany fanompoana. Andriamanitra no namorona azy hiaina ao amin’ny tontolo iray izay tsy maintsy anaovana fanompoana tsy misy fitiavan-tena. Nataony izy mba hanampy ny namany amin’ny fomba rehetra azo atao. Fa ny tena dia lehibe loatra ao aminy ka tsy mahita zavatra hafa izy. Tsy mifandray amin’ny maha-olombelona izy. Izay miaina ho an’ny tena toy izany dia tahaka ilay aviavy, izay nanao fitaka rehetra ivelany nefa tsy nisy voany. Mitandrina ny endriky ny fanompoam-pivavahana izy, nefa tsy misy fibebahana na finoana. Amin’ny filazany dia manome voninahitra ny lalàn’Andriamanitra izy, nefa tsy eo ny fankatoavana. Milaza izy, fa tsy manao. Ao amin’ny didim-pitsarana navoaka tamin’ilay aviavy no anehoan’i Kristy fa mahatsiravina eo imasony izany fihatsarambelatsihy foana izany. Ambarany fa ny mpanota miharihary dia tsy meloka tahaka ilay milaza ho manompo an’Andriamanitra, nefa tsy mitondra voa ho amin’ny voninahiny.”
“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.
“Ny fanoharana momba ny aviavy, izay nolazaina talohan’ny nitsidihan’i Kristy an’i Jerosalema, dia nanana fifandraisana mivantana tamin’ny lesona izay nampianariny tamin’ny nanozonany ilay hazo tsy namoa.” The Desire of Ages, 584.
After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.
Taorian’ny fifanandrinana farany tamin’ireo mpitondra, dia niala Jesosy mba hivavaka nandritra ny alina manontolo; ary nony maraina, raha nandalo teo amin’ilay aviavy Izy, dia nanozona azy.
“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.
“Tsy mbola fotoanan’ny aviavy masaka izany, afa-tsy tany amin’ny faritra sasany; ary teny amin’ny havoana manodidina an’i Jerosalema dia azo nolazaina marina tokoa hoe: ‘Tsy mbola tonga ny fotoanan’ny aviavy.’ Kanefa tao amin’ilay saha nankanesan’i Jesosy, dia nisy hazo iray toa efa nialoha lavitra ny hafa rehetra. Efa rakotra ravina izy. Ny toetran’ny hazo aviavy dia izao: alohan’ny hisokafan’ny raviny dia efa miseho ny voa mitombo. Koa ity hazo feno ravina ity dia nampanantena voa efa tsara fivoatra. Nefa fitaka ny bika aman’endriny. Rehefa nozahain’i Jesosy ny rantsany, hatramin’ny sampana iva indrindra ka hatramin’ny tendron-kazo avo indrindra, dia ‘tsy nahita na inona na inona afa-tsy ravina Izy.’ Ravinkazo mieboebo fotsiny no tao aminy, fa tsy nisy afa-tsy izany.”
“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’
Nanonona ozona nahafaty i Kristy. “Aoka tsy hisy olona hihinana voa aminao intsony mandrakizay,” hoy Izy. Ny ampitso maraina, raha mbola teny an-dalana ho any an-tanàna indray ny Mpamonjy sy ny mpianany, dia nahasarika ny sain’izy ireo ireo rantsany voakapoka sy ny raviny nalemy. “Tompo ô,” hoy Petera, “indro, malazo ny aviavy izay nozoninao.”
“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.
“Nahagaga ny mpianatra ny nataon’i Kristy tamin’ny nanozonany ny hazo aviavy. Toa tsy nitovy tamin’ny fombany sy ny asany izany taminy. Matetika no efa reny nambarany fa tsy tonga Izy hanameloka izao tontolo izao, fa mba hovonjena amin’ny alalany izao tontolo izao. Tsaroany ny teniny hoe: ‘Fa ny Zanak’olona tsy tonga hamono ny ain’ny olona, fa hamonjy azy.’ Lioka 9:56. Ny asany mahagaga dia natao hamerenana amin’ny laoniny hatrany, fa tsy handrava velively. Tsy fantatry ny mpianatra afa-tsy Izy ho Ilay Mpamerina amin’ny laoniny, Ilay Mpanasitrana. Ity asa ity dia niavaka irery. Inona no antony nanaovana izany? hoy ny fanontaniany.”
“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.
“እግዚአብሔር ‘ምሕረትን ይወዳል።’ ‘እኔ ሕያው እንደሆንሁ፥ ይላል ጌታ እግዚአብሔር፥ በኀጥአን ሞት ደስ አይለኝም።’ ሚክያስ 7፥18፤ ሕዝቅኤል 33፥11። ለእርሱ የጥፋት ሥራና የፍርድ ማወጅ ‘እንግዳ ሥራ’ ነው። ኢሳይያስ 28፥21። ነገር ግን በምሕረትና በፍቅር የወደፊቱን መጋረጃ ያነሣል፥ ለሰዎችም የኀጢአት መንገድ የሚያስከትለውን ውጤት ይገልጣል።”
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.
“Ny fanozonana ny aviavy dia fanoharana natao tamin’ny asa. Io hazo tsy namoa io, izay naneho tamim-pireharehana ny raviny feno fihatsarambelatsihy teo anatrehan’i Kristy mihitsy, dia tandindon’ny firenena jiosy. Ny Mpamonjy dia naniry hampahafantatra mazava tamin’ny mpianany ny antony sy ny fahamarinan’ny loza hanjo an’Isiraely. Noho izany tanjona izany dia nomeny toetra ara-moraly ilay hazo, ka nataony mpanambara ny fahamarinana avy amin’Andriamanitra. Ny Jiosy dia niseho niavaka tamin’ny firenena rehetra, nilaza fa mahatoky amin’Andriamanitra. Efa notiaviny manokana izy ireo, ary nilaza ho manana fahamarinana mihoatra noho ny vahoaka rehetra. Kanefa efa simba izy noho ny fitiavana izao tontolo izao sy ny filan-karena. Nirehareha tamin’ny fahalalany izy, nefa tsy nahalala ny fitakian’Andriamanitra, sady feno fihatsarambelatsihy. Tahaka ilay hazo tsy namoa, dia nanatsotra ny rantsany feno fihatsarambelatsihy ho eny ambony izy, nahafinaritra tarehy sy kanto eo imason’ny olona, nefa ‘tsy nisy afa-tsy ravina ihany’ no vokany. Ny fivavahana jiosy, miaraka amin’ny tempoliny miezinezina, ny alitarany masina, ny mpisorony misatroka satro-boninahitra, ary ny fombafombany manetriketrika, dia tena tsara tokoa tamin’ny fijery ivelany, nefa tsy nisy fanetren-tena, fitiavana, ary fiantrana.” The Desire of Ages, 581, 582.
We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”
Natomboka tamin’ny fametrahana fanontaniana roa izay eo am-pamalianay isika. Ireto avy izany fanontaniana izany: “Nahoana no nanomboka tamin’ny 9/11 ny fitsarana ny velona? Inona no fitsarana ara-Baiboly ny velona?”
The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.
Ireo andalana vitsy momba ny faminaniana vao napetratsika ireo dia vavolombelona ara-Baiboly momba ny fitsarana ny velona. Ireo andalan-teny faminaniana ireo dia miresaka zavatra lavitra noho ny “A, B, C”-n’ny fitsarana fotsiny ihany, nefa isika aloha dia mamaly ny fanontaniana momba ny 9/11 sy ny fitsarana ny velona.
“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.
“‘Nijery aho,’ hoy i Daniela mpaminany, ‘mandra-pametraka ny seza fiandrianana; ary Ilay Fahagolan’androny dia nipetraka; ny fitafiany dia fotsy tahaka ny oram-panala, ary ny volon-dohany tahaka ny volon’ondry madio; ny seza fiandrianany dia lelafo mirehitra, ary ny kodiany dia afo mivaivay. Ony afo no nivoaka ka nandeha avy teo anatrehany; arivoarivo no nanompo Azy, ary alinalina impolo no nitsangana teo anatrehany; napetraka ny fitsarana, ary novelarina ny boky.’ Daniela 7:9, 10, R.V.
“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.
“Toy izao no naseho tamin’ny fahitan’ny mpaminany ny amin’ilay andro lehibe sy manetriketrika, izay handalovan’ny toetra amam-piainan’ny olona eo anatrehan’ny Mpitsaran’ny tany rehetra mba hodinihina, ary samy havalina ny olona rehetra ‘araka ny asany.’ Ny Fahagolan’ny Andro dia Andriamanitra Ray. Hoy ny mpanao Salamo: ‘Fony tsy mbola teraka ny tendrombohitra, na mbola tsy noforoninao ny tany sy izao tontolo izao aza, hatramin’ny taloha indrindra ka ho mandrakizay, dia Hianao no Andriamanitra.’ Salamo 90:2. Izy, izay loharanon’ny fisiana rehetra sy fototry ny lalàna rehetra, no hitarika ny fitsarana. Ary ny anjely masina, amin’ny maha-mpanompo sy vavolombelona azy, izay isa ‘in-jato arivo ampitomboina amin’ny in-jato arivo, ary arivoarivo,’ no manatrika izany fitsarana lehibe izany.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.
“‘Ary, indro, nisy anankiray tahaka ny Zanak’olona avy niaraka tamin’ny rahon’ny lanitra, ka tonga teo amin’ny Fahagola amin’ny andro Izy, ary nentina nanatona teo anatrehany. Dia nomena Azy ny fanapahana sy ny voninahitra ary ny fanjakana, mba hanompoan’ny firenena sy ny samy hafa foko ary ny samy hafa fiteny rehetra Azy; ny fanapahany dia fanapahana mandrakizay, izay tsy ho levona mihitsy.’ Daniela 7:13, 14. Ny fihavian’i Kristy voalaza eto dia tsy ny fihaviany fanindroany etỳ an-tany. Tonga eo amin’ny Fahagola amin’ny andro any an-danitra Izy handray ny fanapahana sy ny voninahitra ary ny fanjakana, izay homena Azy amin’ny fiafaran’ny asany maha-Mpanelanelana Azy. Io fihaviana io, fa tsy ny fisehoany fanindroany etỳ an-tany, no nambara mialoha tamin’ny faminaniana fa hitranga amin’ny faran’ny 2300 andro tamin’ny taona 1844. Entin’ny anjely avy any an-danitra miaraka Aminy, ny Mpisoronabe lehibentsika dia miditra ao amin’ny masina indrindra, ary eo no isehoany eo anatrehan’Andriamanitra mba hanao ny asa farany amin’ny fanompoany ho an’ny olombelona—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.
“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.
“Ao amin’ny fanompoam-pivavahana tandindona dia ireo ihany izay efa tonga teo anatrehan’Andriamanitra tamin’ny fiaiken-keloka sy ny fibebahana, ary izay nafindra ho ao amin’ny fitoerana masina ny fahotany tamin’ny alalan’ny ran’ny fanatitra noho ny ota, no nanana anjara tamin’ny fanompoana tamin’ny Andron’ny Fanavotana. Toy izany koa, amin’ilay andro lehibe amin’ny fanavotana farany sy ny fitsarana famotopotorana, dia ny raharahan’ireo izay milaza ho vahoakan’Andriamanitra ihany no dinihina. Ny fitsarana ny ratsy fanahy dia asa miavaka sy misaraka, ary tanterahina amin’ny fotoana aoriana kokoa. “Fa tsy maintsy manomboka ao amin’ny ankohonan’Andriamanitra ny fitsarana; ary raha manomboka amintsika aloha izany, hanao ahoana ny faran’izay tsy manaiky ny filazantsara?” 1 Petera 4:17.
“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.
Ny bokin’ny firaketana any an-danitra, izay isoratana ny anarana sy ny asan’ny olona, no hamaritra ny fanapahan-kevitry ny fitsarana. Hoy i Daniela mpaminany: “Napetraka ny fitsarana, ary novelarina ny boky.” Ilay mpanoratra ny Apokalypsy, raha mamaritra io sehatra io ihany, dia manampy hoe: “Ary nisy boky anankiray koa novelarina, dia ny bokin’ny fiainana izany; ary ny maty dia notsaraina araka izay zavatra voasoratra tao anatin’ny boky, araka ny asany.” Apokalypsy 20:12.
“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.
“Ny bokin’ny fiainana dia mirakitra ny anaran’izay rehetra efa niditra tao amin’ny fanompoana an’Andriamanitra. Jesosy nanao tamin’ny mpianany hoe: ‘Mifalia, satria voasoratra any an-danitra ny anaranareo.’ Lioka 10:20. Paoly miresaka ny amin’ireo mpiara-miasa mahatoky aminy hoe, ‘izay voasoratra ao amin’ny bokin’ny fiainana ny anarany.’ Filipiana 4:3. Daniela, raha mijery mialoha ‘ny andro fahoriana, izay tsy mbola nisy toy izany,’ dia manambara fa hovonjena ny olon’Andriamanitra, dia ‘izay rehetra hita voasoratra ao amin’ny boky.’ Daniela 12:1. Ary hoy ny mpahita: ireo ihany no hiditra ao an-tanànan’Andriamanitra, dia izay ny anarany ‘voasoratra ao amin’ny bokin’ny fiainan’ny Zanak’ondry.’ Daniela 12:1; Apokalypsy 21:27.”
“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.
“Misy bokin’ny fahatsiarovana” voasoratra eo anatrehan’Andriamanitra, izay anoratana ny asa tsara nataon’ireo “izay matahotra an’i Jehovah sy mihevitra ny anarany.” Malakia 3:16. Ny tenin’ny finoany sy ny asam-pitiavany dia voasoratra any an-danitra. I Nehemia dia manondro izany raha hoy izy: “Tsarovy aho, ry Andriamanitro ô, … ary aza fafana ny asa tsara nataoko ho an’ny tranon’Andriamanitro.” Nehemia 13:14. Ao amin’ny bokin’ny fahatsiarovan’Andriamanitra dia atao tsy mety maty ny asa marina rehetra. Any no anoratana amim-pahamarinana ny fakam-panahy rehetra notoherina, ny ratsy rehetra noresena, ny teny rehetra feno famindram-po sy halemem-panahy voalaza. Ary ny asa rehetra fahafoizan-tena, ny fahoriana sy alahelo rehetra niaretana noho ny amin’i Kristy, dia voarakitra. Hoy ny mpanao salamo: “Ianao manisa ny fivahinianako; ataovy ao anaty sininao ny ranomasony: tsy eo amin’ny bokinao va izany?” Salamo 56:8.
“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.
Misy firaketana koa ny amin’ny fahotan’ny olona. “Fa Andriamanitra hampiditra ny atao rehetra ho amin’ny fitsarana, mbamin’ny zava-miafina rehetra, na tsara izany, na ratsy.” “Ny amin’ny teny foana rehetra izay holazain’ny olona dia hampamoahina azy amin’ny andro fitsarana.” Hoy ny Mpamonjy: “Fa ny teninao no hanamarinana anao, ary ny teninao no hanamelohana anao.” Mpitoriteny 12:14; Matio 12:36, 37. Ny fikasan-tsoa sy ny antony manosika miafina dia miseho ao amin’ilay bokim-piraketana tsy mety diso; fa Andriamanitra “hampiharihary ny zava-miafina ao amin’ny maizina, ary hampiseho ny fisainan’ny fo.” 1 Korintiana 4:5. “Indro, voasoratra eo anatrehako izany, … ny helokareo sy ny heloky ny razanareo miaraka, hoy Jehovah.” Isaia 65:6, 7.
“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.
“Ny asan’ny olona rehetra dia sedraina eo anatrehan’Andriamanitra ary voasoratra araka ny fahatokiana na ny tsy fahatokiana. Mifanandrify amin’ny anarana tsirairay ao amin’ny bokin’ny lanitra no anoratana, amin’ny fahitsiana mahatahotra, ny teny ratsy rehetra, ny fihetsika feno fitiavan-tena rehetra, ny adidy rehetra tsy tanteraka, ary ny ota miafina rehetra, miaraka amin’ny fihatsarambelatsihy fetsy rehetra. Ny fampitandremana na ny fananaran’ny lanitra izay natao tsinontsinona, ny fotoana lanilany foana, ny fahafahana tsy nohararaotina, ny fitaomana nampiharina ho amin’ny tsara na ho amin’ny ratsy, miaraka amin’ny vokany lavitr’ezaka, dia voarakitry ny anjely mpanoratra avokoa.”
“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.
Ny lalàn’Andriamanitra no fenitra hitsarana ny toetra amam-piainan’ny olona amin’ny fitsarana. Hoy ilay olon-kendry: “Matahora an’Andriamanitra, ary tandremo ny didiny; fa izany no adidin’ny olona rehetra. Fa ho entin’Andriamanitra ho amin’ny fitsarana ny asa rehetra.” Mpitoriteny 12:13, 14. Mampitandrina ny rahalahiny ny apostoly Jakoba hoe: “Dia mitenya toy izany hianareo, ary manaova toy izany, tahaka izay hotsaraina amin’ny lalàn’ny fahafahana.” Jakoba 2:12.
“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
“Ireo izay amin’ny fitsarana no ‘heverina ho mendrika’ dia hanana anjara amin’ny fitsanganan’ny marina amin’ny maty. Hoy Jesosy: ‘Fa izay hatao ho mendrika hahazo izany fiainana izany sy ny fitsanganana amin’ny maty, … dia tahaka ny anjely sady zanak’Andriamanitra, satria zanaky ny fitsanganana amin’ny maty izy.’ Lioka 20:35, 36. Ary mbola ambarany indray fa ‘izay nanao ny tsara’ dia hivoaka ‘ho amin’ny fitsanganan’ny fiainana.’ Jaona 5:29. Ny marina izay maty dia tsy hatsangana raha tsy aorian’ny fitsarana izay anisana azy ho mendrika ny ‘fitsanganan’ny fiainana.’ Koa noho izany dia tsy ho eo mivantana eo anatrehan’ny fitsarana izy amin’ny fotoana handinihana ny firaketany sy hanapahana ny raharahany.”
“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.
“Hiseho ho Mpisolovava ho azy i Jesosy, mba hitalaho ho azy eo anatrehan’Andriamanitra. ‘Raha misy olona manota, dia manana Solovava ao amin’ny Ray isika, dia Jesosy Kristy Ilay Marina.’ 1 Jaona 2:1. ‘Fa Kristy tsy mba niditra tao amin’ny fitoerana masina nataon-tanana, izay tandindon’ny tena izy; fa tao an-danitra tokoa, mba hiseho ankehitriny eo anatrehan’Andriamanitra ho antsika.’ ‘Koa amin’izany dia mahavonjy tanteraka izay manatona an’Andriamanitra amin’ny alalany Izy, satria velona mandrakariva hanao fifonana ho azy ireo Izy.’ Hebreo 9:24; 7:25.”
“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.
“Rehefa voasokatra eo amin’ny fitsarana ny bokin’ny firaketana, dia dinihina eo anatrehan’Andriamanitra ny fiainan’izay rehetra nino an’i Jesosy. Manomboka amin’ireo izay velona voalohany teto ambonin’ny tany, no anoloran’ilay Mpisolo vava antsika ny raharahan’ny taranaka mifandimby tsirairay avy, ary faranany amin’ny velona izany. Tononina ny anarana rehetra, dinihina fatratra ny raharaha rehetra. Misy anarana ekena, misy anarana lavina. Raha misy olona mbola manana ota voasoratra ao amin’ny bokin’ny firaketana, ka tsy nibebahana sy tsy voavela, dia hofafana tsy ho ao amin’ny bokin’ny fiainana ny anarany, ary hovonoina ao amin’ny bokin’ny fahatsiarovan’Andriamanitra ny firaketan’ny asa soa nataony. Nambaran’i Jehovah tamin’i Mosesy hoe: ‘Izay nanota tamiko no hofafako amin’ny bokiko.’ Eksodosy 32:33. Ary hoy ny mpaminany Ezekiela: ‘Raha mivily miala amin’ny fahamarinany ny marina ka manao heloka, … dia tsy hotsarovana ny fahamarinany rehetra izay nataony.’ Ezekiela 18:24.” Ilay Hery Mifanandrina Lehibe, 479–483.
We will continue this study and answer the questions raised in the next article of this series.
Hohizinay ity fandalinana ity isika ka hamaly ireo fanontaniana napetraka ao amin’ny lahatsoratra manaraka amin’ity andiany ity.