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# The Book of Daniel - Number One-Hundred and Fourteen

Kitabu cha Danieli - Nambari Mia Moja na Kumi na Nne

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Moloko wa Mafelelo: Go Senola Phethagalo ya Boporofeti ya Hesekiele le go Tswalwa ga ba 144,000

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Ang henerasyong nakasaksi sa pagdating ng ikatlong aba, noong Setyembre 11, 2001, ang siyang huling henerasyon sa kasaysayan ng lupa. Ang sipi mula sa Ezekiel na nagpapatibay sa katotohanang ito ay naunawaan ng mga Millerita bilang tuwirang kaugnay ng talinghaga ng sampung dalaga, at samakatuwid ay ng ikalawang kabanata ng Habakuk. Sa kasaysayang iyon, ang pangitain ng ikalawang kabanata ng Habakuk, na “hindi na magluluwat,” at natupad noong Oktubre 22, 1844, ay nagpaunang-anino sa nalalapit na batas ng Linggo sa Estados Unidos. Ngunit ang hula ng Ezekiel tungkol sa pangitaing hindi na palulubhain pa ang pagpapaliban ay ganap na natutupad sa kasaysayan ng pagtatatak sa isang daan at apatnapu’t apat na libo, na nagsimula sa pagdating ng ikatlong aba, noong Setyembre 11, 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Na firman TUHAN datang kepadaku, demikian: “Hai anak manusia, apakah peribahasa yang kamu ucapkan di tanah Israel ini: Hari-hari berlalu panjang, dan setiap penglihatan gagal? Sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Aku akan menghentikan peribahasa ini, dan mereka tidak akan memakainya lagi sebagai peribahasa di Israel; melainkan katakanlah kepada mereka: Hari-harinya sudah dekat, dan penggenapan setiap penglihatan. Sebab tidak akan ada lagi penglihatan yang sia-sia ataupun tenungan yang menyanjung di tengah kaum Israel. Karena Akulah TUHAN: Aku berfirman, dan firman yang akan Kusampaikan itu akan terjadi; itu tidak akan ditangguhkan lagi. Sebab pada zamanmu, hai kaum pemberontak, Aku akan mengucapkan firman itu dan melaksanakannya, demikianlah firman Tuhan ALLAH.” Lalu firman TUHAN datang lagi kepadaku, demikian: “Hai anak manusia, sesungguhnya kaum Israel berkata: Penglihatan yang dilihatnya itu masih untuk waktu yang lama lagi, dan ia bernubuat tentang masa yang masih jauh. Oleh sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Tidak ada lagi satu pun dari firman-Ku yang akan ditangguhkan, tetapi firman yang telah Kuucapkan itu akan terlaksana, demikianlah firman Tuhan ALLAH.” Yehezkiel 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Baporofeta bohle ba bua ka matsatsi a bofelo, ’me “pono ea lefeela” le “bohono ba ho phaphatha” “ka har’a ntlo ea Iseraele” ke pula ea bohata ea morao, molaetsa oa “khotso le polokeho,” o phehang khang ea hore “pono eo a e bonang ke ea matsatsi a mangata a tlang, ’me o profeta ka linako tse sa atamelang.” Ena ke “phehisano” ea Habakuke, hobane ba hlahisang “pono ea lefeela” ba pheha khang khahlanong le “pono eo a e bonang”. Ba re, “Pono eo a e bonang ke ea matsatsi a mangata a tlang, ’me o profeta ka linako tse sa atamelang.” Baromuoa ba molaetsa oa khotso le polokeho ba bolela hore “matsatsi a atelehile, ’me pono e ’ngoe le e ’ngoe ea hloleha”; etsoe na hase eena ea ileng a bolela esale pele la 18 Phupu, 2020? Baromuoa ba “pono ea lefeela” le bona ba boetse ba tsejoa ke Ezekiele litemaneng tse peli tsa pele tsa khaolo eo.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Firman Tuhan juga datang kepadaku, demikian: Anak manusia, engkau diam di tengah-tengah kaum yang memberontak, yang mempunyai mata untuk melihat, tetapi tidak melihat; mereka mempunyai telinga untuk mendengar, tetapi tidak mendengar; sebab mereka adalah kaum yang memberontak. Yehezkiel 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Baporofeta botlhe ba dumalana mongwe le mongwe le yo mongwe, mme botlhe ba bua ka malatsi a bofelo; mme fa Keresete a ne a bua le Bajuta ba ba ngangisanang mo pegong ya bodiredi jwa Gagwe, O ne a nopola Isaia go supa Bajuta ba ba ngangisanang ba ka nako eo ba neng ba kgaoganngwa le Modimo, jaaka ba ba nang le matlho a go bona, mme ba sa bone, le ditsebe tsa go utlwa, mme ba sa utlwe. Jaanong jaaka ka nako ele, Esekiele o bua le banna ba ba sotlang ba Boadventisti jwa Laodikea, e leng Bajuta ba ba ngangisanang ba motlha wa rona, ba ba tlisang molaetsa wa kagiso le polokesego ba ganetsana le molaetsa wa pula ya morago. Jesu o ne a busiwa ke melao e A neng a e baya mo Lefokong la Gagwe, jalo dipolelelopele tsa Gagwe le tsone di bua ka malatsi a bofelo ka tlhamalalo e kgolo go feta malatsi ao A neng a bua le Bajuta ba ba ngangisanang mo go one.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Ngako ke ngikhuluma kubo ngemifanekiso, ngoba bebona kababoni; bezwa kabezwi, futhi kabaqondi. Kubo kugcwaliseka isiprofetho sika-Esaya esithi: Ngokuzwa niyakuzwa, kodwa aniyikuqonda; nangokubona niyakubona, kodwa aniyikubona ngokucacileyo. Ngoba inhliziyo yalaba bantu isiphuphuthekile, nezindlebe zabo zinzima ukuzwa, namehlo abo bawavale; funa bangase babone ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, mina ngibaphulukise. Kodwa abusisiwe amehlo enu, ngoba ayabona; nezindlebe zenu, ngoba ziyezwa. Ngokuba ngiqinisile ngithi kini, abaprofethi abaningi nabantu abalungileyo bafisa ukubona lezizinto enizibonayo, kodwa abazibonanga; nokuzwa lezizinto enizizwayo, kodwa abazizwanga. Mathewu 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Phenomène ya bato oyo bayokaka, kasi bayokaka te, mpe bakomaka komona, kasi bamonaka te, ezali ezaleli ya bato ya kala ya Nzambe oyo bazali na nzela ya kotikalama pembeni. Phenomène wana ya esakweli ezali kokokisama ya esakweli ya Yisaya na ntina ya ezalela ya ndenge wana. Lokola ezali epai ya baprofeta nyonso, Yisaya, elongo na Klisto, azali koloba mpo na mikolo ya nsuka.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> ในปีที่กษัตริย์อุสซียาห์สิ้นพระชนม์นั้น ข้าพเจ้าได้เห็นองค์พระผู้เป็นเจ้าประทับบนพระที่นั่ง สูงส่งและยกขึ้น และชายฉลองพระองค์ของพระองค์เต็มพระวิหาร เหนือพระองค์มีเหล่าเสราฟิมยืนอยู่ แต่ละตนมีหกปีก ด้วยสองปีกปิดหน้า ด้วยสองปีกปิดเท้า และด้วยสองปีกบิน และตนหนึ่งร้องแก่ตนหนึ่งว่า “บริสุทธิ์ บริสุทธิ์ บริสุทธิ์ คือพระเยโฮวาห์จอมโยธา; แผ่นดินโลกทั้งสิ้นเต็มด้วยพระสิริของพระองค์” วงกบประตูก็สะเทือนด้วยเสียงของผู้ที่ร้องนั้น และพระนิเวศก็เต็มไปด้วยควัน แล้วข้าพเจ้ากล่าวว่า “วิบัติแก่ข้าพเจ้า! เพราะข้าพเจ้าพินาศแล้ว; เพราะข้าพเจ้าเป็นคนริมฝีปากไม่สะอาด และข้าพเจ้าอาศัยอยู่ท่ามกลางชนชาติที่มีริมฝีปากไม่สะอาด; เพราะนัยน์ตาของข้าพเจ้าได้เห็นพระมหากษัตริย์ คือพระเยโฮวาห์จอมโยธา” แล้วเสราฟิมตนหนึ่งก็บินมาหาข้าพเจ้า ในมือมีถ่านที่ลุกอยู่ก้อนหนึ่ง ซึ่งเขาได้คีบมาจากแท่นบูชาด้วยคีม และเขาเอาแตะที่ปากของข้าพเจ้า แล้วกล่าวว่า “ดูเถิด สิ่งนี้ได้แตะต้องริมฝีปากของเจ้าแล้ว; และความชั่วช้าของเจ้าก็ถูกนำไปเสีย และบาปของเจ้าก็ได้รับการชำระแล้ว” ข้าพเจ้าได้ยินพระสุรเสียงขององค์พระผู้เป็นเจ้าตรัสว่า “เราจะใช้ผู้ใดไป และผู้ใดจะไปแทนพวกเรา?” แล้วข้าพเจ้าทูลว่า “ข้าพระองค์อยู่ที่นี่ ขอทรงใช้ข้าพระองค์ไปเถิด” และพระองค์ตรัสว่า “จงไป และบอกชนชาตินี้ว่า ฟังแล้วฟังอีกเถิด แต่ก็อย่าเข้าใจ; ดูแล้วดูอีกเถิด แต่ก็อย่ารู้สึกตัว จงกระทำให้ใจของชนชาตินี้อ้วนพี และทำให้หูของเขาหนัก และปิดตาของเขาเสีย; เกลือกว่าเขาจะเห็นด้วยตาของเขา และได้ยินด้วยหูของเขา และเข้าใจด้วยใจของเขา และกลับใจ และได้รับการรักษาให้หาย” อิสยาห์ 6:1–10

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

යෙසායා, එසකියෙල් සහ ක්‍රිස්තුන් වහන්සේ යන සියල්ලෝම අවසාන දිනවල, පසු වර්ෂාවේ කාලයේ, හබක්කුක් දෙවන අධ්‍යායයේ ඉටුවීම ලෙස පසු වර්ෂාවේ සත්‍ය හා ව්‍යාජ පණිවුඩය විවාදයට ලක්වෙමින් තිබෙන අවස්ථාවේ, මුද්‍රා තබනු ලබන අය නියෝජනය කරති. යේසුස් වහන්සේගේ අනුව, මෙය ඉටු වන කාල පරාසයේදී ධර්මිෂ්ඨයෝ උපමා “දකිමින්” සිටිති; එය අනාවැකියේ සංකේතයකි. “ඥානවන්තයෝ” පසු වර්ෂාවේ අනාවැකිමය පණිවුඩය අවබෝධ කරගනිති; එහෙත් වාදග්‍රස්ත යුදෙව්වන් විසින් නියෝජනය කරනු ලබන අය නොදකිති, නොඅසති; එසේම එසකියෙල්ගේ අනුව, ඔවුන් සාමය හා ආරක්ෂාව පිළිබඳ පණිවුඩයක් ඉදිරිපත් කරමින්, අනාවැකිවල ඉටුවීම අනාගතයේ බොහෝ ඈතක ඇති දෙයක් බව තර්ක කරති. ඔවුන් අනාවැකි ප්‍රතික්ෂේප නොකරති; වාදග්‍රස්ත යුදෙව්වෝ එළඹෙන මෙසියස් වහන්සේ පිළිබඳ අනාවැකියට වචනමය පිළිගැනීමක් දුන්නෝය; නමුත් ඔවුන් එම සිද්ධිය අනාගතයේ බොහෝ ඈත කාලයකට තැබූහ. එහෙත් යේසුස් වහන්සේ තමන්ගේ කාලයේ අනාවැකිමය පණිවුඩය “දකින” අය මත ආශීර්වාදයක් ප්‍රකාශ කළ සේක.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Ndzi siku ra Kriste, a ku ri rungula leri fika hi nkarhi wa nkhuvulo wa Yena, loko Moya lowo Kwetsima wu xika. Ku xika ka Moya lowo Kwetsima hi nkarhi wa nkhuvulo wa Yena a ku ri xikombiso xa le mahlweni xa ku xika ka ntsumi ya Nhlavutelo khume hi August 11, 1840. Ku xika ka vukwembu eka matimu wolawo hamambirhi a ku fungha ku fika ka rungula ra ntiyiso wa nkarhi wa xikhale xexo, hikuva eka Yesu a ku ri rungula ra rifu ra Yena ni ku pfuka ka Yena, hilaha swi yimeleriweke hakona hi nkhuvulo wa Yena. Eka vaMillerite a ku ri rungula ra Vuislamu bya khombo byo sungula ni bya vumbirhi lebyi tiyiseke rungula ro kambela ra vuprofeta bya nkarhi. Matimu wolawo hamambirhi ma fambelana ni ku fika ka rungula ro kambela ra mpfula ya le ndzhaku hi September 11, 2001. Hi yona mhaka leyi Makwerhu wa xisati White a tsalaka leswi landzelaka:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “အသိပေးတော်မူခဲ့သော သတင်းစကား အားလုံးသည် 1840–1844 ကာလမှစ၍ ယခုအခါ၌ တန်ခိုးပြည့်စုံစွာ ဖော်ပြရမည်ဖြစ်၏၊ အကြောင်းမူကား များစွာသော လူတို့သည် မိမိတို့၏ ဦးတည်ချက်ကို ပျောက်ဆုံးသွားကြပြီ။ ထိုသတင်းစကားတို့သည် အသင်းတော်အပေါင်းသို့ ရောက်ရှိသွားရမည်ဖြစ်၏။”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristus bersabda, ‘Berbahagialah matamu, karena melihat; dan telingamu, karena mendengar. Karena sesungguhnya Aku berkata kepadamu, bahwa banyak nabi dan orang benar telah rindu melihat perkara-perkara yang kamu lihat, tetapi tidak melihatnya; dan mendengar perkara-perkara yang kamu dengar, tetapi tidak mendengarnya’ [Matius 13:16, 17]. Berbahagialah mata yang melihat perkara-perkara yang telah terlihat pada tahun 1843 dan 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “Sej itu telah diberikan. Dan tidak seharusnya ada sebarang penangguhan dalam mengulangi sej itu, kerana tanda-tanda zaman sedang digenapi; pekerjaan penutup itu mesti diselesaikan. Suatu pekerjaan besar akan dilaksanakan dalam masa yang singkat. Sej yang menurut penetapan Allah akan segera diberikan, yang akan berkembang menjadi suatu seruan nyaring. Kemudian Daniel akan berdiri pada bahagiannya, untuk memberikan kesaksiannya.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Perhatian gereja-gereja kita mesti dibangkitkan. Kita sedang berdiri di sempadan peristiwa yang paling besar dalam sejarah dunia, dan Syaitan tidak boleh dibiarkan berkuasa atas umat Tuhan sehingga menyebabkan mereka tertidur. Kepausan akan tampil dengan kuasanya. Semua orang sekarang mesti bangkit dan menyelidiki Kitab Suci, kerana Tuhan akan menyatakan kepada orang-orang-Nya yang setia apa yang akan terjadi pada akhir zaman. Firman Tuhan harus datang kepada umat-Nya dengan kuasa....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Se se seketjheditšwego nna ke se: gore re robetše, gomme ga re tsebe nako ya ketelo ya rena. Eupša ge re ikokobetša pele ga Modimo, gomme ra mo nyaka ka pelo ka moka, o tla hwetšwa ke rena.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Ang mensaheng inilalarawan ng mensahe ng kasalukuyang katotohanan ng Mesiyas sa kasaysayan ni Cristo, at ng mensahe ng kasalukuyang katotohanan mula 1840 hanggang 1844, ay tumuturo pasulong sa mga huling araw kung kailan mauulit ang mensaheng Millerite. Yaong mga nasa mga kasaysayang inilalarawan na hindi makakita at makarinig ay “hindi nakaaalam ng panahon ng kanilang pagdalaw.” Nang ilahad ni Isaias ang unang pagtukoy sa mga sugo ng huwad na mensahe ng huling ulan, na nakakakita ngunit hindi nakakakita, kaniyang itinatakda ang panahon kung kailan nagsisimula ang yugtong ito, ang yugto na ayon kay Sister White ay, “isang mensahe na itinalaga ng Diyos na lalago hanggang sa maging isang malakas na sigaw.” Ang “itinalaga ng Diyos” ay kumakatawan sa isang tiyak na panahon kung kailan darating ang mensahe, at sa talatang tatlo ng ikaanim na kabanata ng Isaias, tiyak na itinuturo ni Isaias ang panahong iyon.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Lomunye wamemeza komunye, wathi, Ngcwele, ngcwele, ngcwele, yiNkhosi yemabandla; umhlaba wonkhe ugcwele inkhatimulo yayo. Isaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Sister White azt jelzi, hogy amikor az angyalok egymásnak kiáltják: „Szent, szent, szent” abban a szakaszban, ahol Ézsaiás azokat jelképezi, akiknek van szemük, hogy lássanak, mégsem látnak, az 2001. szeptember 11-én teljesedik be.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Bafyo [bamalayika] babona ejo hazaza, ubwo isi yose izuzuzwa ubwiza Bwe, indirimbo y’intsinzi yo guhimbaza isubirwamo umwe ku wundi mu ndirimbo inogeye amatwi iti: ‘Ahera, Ahera, Ahera, ni Uwiteka Nyiringabo.’ Banyurwa byuzuye no guha Imana icyubahiro; kandi mu maso Yayo, munsi y’akanyamuneza k’Ukwemera Kwayo, nta kindi bifuza kirenzeho. Mu kwambara ishusho Yayo, mu gukora umurimo Wayo no kuyiramya, irari ryabo risumba ayandi riba rigezweho byuzuye.” Review and Herald, 22 Ukuboza 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Pada 11 September 2001, pemeteraian atas seratus empat puluh empat ribu mulai berlangsung, dan hujan akhir mulai tercurah, dan perbantahan Habakuk mulai saat perumpamaan tentang sepuluh anak dara sedang diulangi. Pada saat itu nubuatan Yehezkiel mencapai penggenapannya yang sempurna. Firman kenabian tidak akan ditangguhkan lagi, dan angkatan yang menyaksikan 11 September 2001 adalah angkatan terakhir di planet bumi, sebab penglihatan pada akhir Adventisme mengumumkan penutupan masa percobaan pada kedatangan Kristus yang kedua kali. Seorang saksi kedua bagi kenyataan ini ditemukan dalam kitab Lukas, pasal dua puluh satu.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> “Bolelang Kannete ruri, Chisakhulu ichi nchikafwa pe, mpaka fyonsi fikafikilishiwa. Mwanya na nsi vikafwa: lelo amashiwi yane tayakafwa pe.” Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Ka Luka kgaolo ya masomepedi-tee Jesus o supa kokomana ya bofelo ya histori ya lefatshe. O sa tswa go naya kakaretso ya histori e e tsamayang ka dikgato go simolola ka tshenyo ya Jerusalema ka ngwaga wa 70, go fitlha tsotlhe ka histori ya boMillerite. Go tswa foo o tswa mo pegelong ya go supa ka tlhamalalo histori ya boporofeti mme o tlhagisa setshwantsho se se boeletsang fela le go atolosa histori ya boporofeti e a neng a e tlhagisitse. Ka jalo o ne a naya basupi ba babedi ba mo teng ba pego e e tshwanang, mme a konela ka go supa gore “kokomana” e e boneng ditiragalo tseno e ne e tla tshela go fitlha go boa ga Gagwe, ka jalo ka mo temaneng a supa kokomana e e emelwang ke ba dikete di lekgolo le masome a manê le bone.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Hisabolamo ya ku pakanisama ba 144 000 ni nsulo ya nsuka, mpe bakomeka liwa te, ata soki bazali na bomoi na ntango oyo lola mpe mabele ezali koleka.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Ari mo Ngwac ani p̄e re, me da fa hɔ kwatɔ anadwo no; ne mu no, ɔsoro bɛtwa mu akɔ wɔ gyegyeegye bi a ɛyɛ hu mu, na nneɛma a wɔde yɛ wiase yi bɛnanw nwera wɔ ɔhyew a ano yɛ den mu; asase nso ne nnwuma a ɛwɔ so nyinaa wɔbɛhyew. Enti sɛ eyinom nyinaa bɛsɛe saa a, nnipa a ɛsɛ sɛ moyɛ no te dɛn wɔ abrabɔ kronkron ne onyamesom mu, bere a morehwɛ na morepere kɔ Onyankopɔn da no mma no no, ɛno mu na ɔsoro a ogya rekye no bɛsɛe, na nneɛma a wɔde yɛ wiase yi bɛnanw nwera wɔ ɔhyew a ano yɛ den mu? 2 Petro 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Kedatangan Kristus yang kedua kali dilambangkan pada peristiwa transfigurasi Kristus.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “மாற்றுருவாக்க மலையின் மேல் இருந்த மோசே, பாவத்தின்மேலும் மரணத்தின்மேலும் கிறிஸ்து பெற்ற வெற்றிக்குச் சாட்சியாக இருந்தார். நீதிமான்களின் உயிர்த்தெழுதலில் கல்லறையிலிருந்து வெளிவருவோரைக் அவர் பிரதிநிதித்துவப்படுத்தினார். மரணத்தை காணாமல் பரலோகத்திற்கு எடுத்துக்கொள்ளப்பட்ட எலியா, கிறிஸ்துவின் இரண்டாம் வருகையின் போது பூமியில் உயிரோடிருப்போரையும், ‘கடைசி எக்காளத்தின் ஒலியில், ஒரு கணத்தில், கண் இமைக்கும் நேரத்தில்’ ‘மாற்றப்படுவோரையும்’ பிரதிநிதித்துவப்படுத்தினார்; அப்போது ‘இந்த மாயமுள்ள உடல் அமரத்துவத்தைத் தரித்துக்கொள்ள வேண்டும்,’ மேலும் ‘இந்த அழிவுக்குட்பட்டது அழிவிலாமையைத் தரித்துக்கொள்ள வேண்டும்.’ 1 கொரிந்தியர் 15:51–53. இயேசு பரலோகத்தின் ஒளியால் ஆட்கொள்ளப்பட்டிருந்தார்; அவர் ‘பாவத்தினின்று விலகி இரண்டாம் முறை இரட்சிப்புக்காக’ வரும்போது எவ்வாறு தோன்றுவாரோ அவ்வாறே. ஏனெனில் அவர் ‘தம்முடைய பிதாவின் மகிமையிலும் பரிசுத்த தூதருடனும்’ வருவார். எபிரெயர் 9:28; மாற்கு 8:38. இரட்சகரின் சீஷர்களுக்குக் கொடுத்த வாக்குத்தத்தம் இப்போது நிறைவேறியது. மலையின் மேல் வருங்கால மகிமையின் ராஜ்யம் சிறிய அளவில் பிரதிநிதித்துவப்படுத்தப்பட்டது,—ராஜாவாகிய கிறிஸ்து, உயிர்த்தெழுந்த பரிசுத்தர்களின் பிரதிநிதியாக மோசே, மற்றும் மாற்றப்பட்டவர்களின் பிரதிநிதியாக எலியா.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Elia, yang tidak mati, melambangkan seratus empat puluh empat ribu yang tidak mati, dan Musa melambangkan mereka yang memang mati. Pada akhir zaman, kedua golongan itu digambarkan dalam Wahyu pasal tujuh, yaitu seratus empat puluh empat ribu dan kumpulan besar itu. Ketika meterai yang kelima dibuka dalam Wahyu pasal enam, mereka yang dibunuh oleh kepausan selama Zaman Kegelapan diberi jubah putih.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Gi le go bulwa sesupo sa botlhano, ka bona ka fa tlase ga aletare mewa ya ba ba bolailweng ka ntlha ya Lefoko la Modimo, le ka ntlha ya bosupi jo ba neng ba bo tshwere; mme ba goa ka lentswe le legolo, ba re, Morena, yo o Boitshepo le yo o Boammaaruri, o tla diega go le kae o sa atlhole le go busetsa madi a rona mo go ba ba agile mo lefatsheng? Mme mongwe le mongwe wa bona a newa diaparo tse ditshweu [Ba ne ba bolelwa fa ba itshekile e bile ba le boitshepo]; mme ga twe mo go bone, ba tshwanetse go ikhutsisa gape ka lobakanyana, go fitlela batlhanka ka bone le bomorwarraabone, ba ba tla bolawang jaaka bone, le bone ba tla bo ba diragaditswe’ [Tshenolo 6:9–11]. Fano go ne go tlhagisiwa Johane ditiragalo tse e neng e se tsa mmatota ka nako eo, mme e le tsotlhe tse di neng di tla nna gone mo pakeng nngwe ya nako e e tlang.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Vashahidi wanauliza ni lini Mungu atalipiza kisasi kwa kuuawa kwao. Shahidi alikuwa na imani ya Yesu kabla hajauawa, kwa maana ni udhihirisho wa imani hiyo hiyo uliolisukuma upapa kumuua. Mavazi meupe yanawakilisha haki ya Kristo, lakini mavazi meupe waliyopewa hawa roho waliouawa walipewa baada ya ushahidi wao. Mavazi hayo ni ishara ya ushahidi wa kufa kwao, si tu haki ya Kristo. Shahidi huwa na vazi la haki ya Kristo kabla hajauawa. Umati mkuu katika Ufunuo saba unapewa mavazi meupe, hivyo ukiwakilisha wale wanaokufa wakati wa umwagaji damu ujao wa sheria ya Jumapili. Hivyo wale laki moja na arobaini na nne elfu wanawakilishwa na Eliya, na waaminifu wanaokufa katika Bwana wanawakilishwa na Musa katika mlima wa kugeuka sura.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Ba ba sekete le masome a mane a nne ke moloko o sa hwego, gomme ke wona moloko wo Kriste a bolelago ka wona wo o sa phelago ge magodimo le lefase di feta ka Luka kgaolo ya masome a mabedi a tee.

We will continue this study in the next article.

Re tla tswelela thuto e mo setlhogong se se latelang.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Pembunuhan Habel adalah contoh pertama dari permusuhan yang telah Allah nyatakan akan ada antara ular dan benih perempuan itu—antara Setan dan para pengikutnya, dan Kristus serta para pengikut-Nya. Melalui dosa manusia, Setan telah memperoleh kuasa atas umat manusia, tetapi Kristus akan memampukan mereka melepaskan kuknya. Setiap kali, melalui iman kepada Anak Domba Allah, suatu jiwa meninggalkan pengabdian kepada dosa, murka Setan pun dinyalakan. Kehidupan Habel yang suci bersaksi menentang dakwaan Setan bahwa mustahil bagi manusia untuk menaati hukum Allah. Ketika Kain, digerakkan oleh roh si jahat, melihat bahwa ia tidak dapat menguasai Habel, ia menjadi begitu murka sehingga merenggut nyawanya. Dan di mana pun ada mereka yang akan berdiri untuk membela kebenaran hukum Allah, roh yang sama akan dinyatakan terhadap mereka. Roh itulah yang sepanjang zaman telah mendirikan tiang siksaan dan menyalakan tumpukan kayu pembakaran bagi murid-murid Kristus. Tetapi kekejaman yang ditimpakan atas pengikut Yesus dihasut oleh Setan dan bala tentaranya karena mereka tidak dapat memaksanya untuk tunduk kepada kendali mereka. Itulah amarah musuh yang telah dikalahkan. Setiap martir Yesus telah mati sebagai pemenang. Nabi itu berkata, “Mereka mengalahkan dia [‘ular tua itu, yang disebut Iblis atau Setan’] oleh darah Anak Domba, dan oleh perkataan kesaksian mereka; dan mereka tidak mengasihi nyawa mereka sampai ke dalam maut.” Wahyu 12:11, 9.” Patriarchs and Prophets, 77.

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