The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.

Ny tapany voalohan’ny Apokalypsy toko fahasivy dia manondro ny trompetra fahadimy, izay loza voalohany; ary ny tapany faharoa amin’ilay toko dia manondro ny trompetra fahenina, izay loza faharoa. Ireo trompetra roa ireo dia naseho amin’ny fomba mazava sary eo amin’ny tabilao pioniera tamin’ny 1843 sy 1850. Rehefa noesorina ny tombo-kase tamin’ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo tamin’ny fotoanan’ny farany, tamin’ny 1989, niaraka tamin’ny firodanan’ny Firaisana Sovietika, dia nanomboka ny hetsika fanavaozana an’ireo iray hetsy sy efatra arivo sy efatra alina.

Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.

Anisan’ireo fahamarinana izay nekena tamin’ny taona 1989 ny hoe nifamaly tantana avokoa ireo hetsika fanavaozana lehibe teo amin’ny tantaran’ny Baiboly. Ny mpaminany rehetra, ary noho izany ny tantara masina rehetra, anisan’izany ireo hetsika masina fanavaozana, dia samy maneho mialoha ny hetsika fanavaozana lehibe farany an’ireo iray hetsy sy efatra alina sy efatra arivo, izay ihany koa no hetsika mahery an’ilay anjely fahatelo. Rehefa manomboka ny dingan’ny fanisiana tombo-kase, dia manomboka koa ny famafazana ny ranonorana farany. Ny fanesorana ny tombo-kasen’ireo hetsika fanavaozana tamin’ny 1989, narahin’ny fanesorana ny tombo-kasen’ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo tamin’ny 1992, dia niteraka toe-javatra fanoherana, araka ny miseho mandrakariva rehefa esorina ny tombo-kasen’ny fahamarinana vaovao sy ankehitriny.

In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.

Tao anatin’ny fanoherana ny fahamarinan’ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo, dia nosokafan’ny Tompo ny fahamarinana fa ny tantara ara-paminaniana momba an’i Roma jentilisa, atambatra amin’ny tantara ara-paminaniana momba an’i Roma papa, araka izay naorina teo ambonin’ny vavolombelona roa, no mamantatra ny tantara ara-paminaniana momba an’i Roma maoderina. Neken’ny maro ny fitsipiky ny fampiharana intelo ny faminaniana, ary taorian’izany dia nampiasaina mba hiarovana amin’ny fahadisoana sy hamantarana ary hanorenana ny fahamarinana izany. Ny fitsipika izay manohana fa ny tsipika fanavaozana rehetra dia mifanaraka amin’ireo tsipika fanavaozana hafa, ary ireo fitsipika mifandray amin’ny fampiharana intelo ny faminaniana, dia tonga fototra iorenan’ireo fitsipika izay naorina tao amin’ny hetsiky ny anjely fahatelo, araka izay efa nanehoana tandindona azy tamin’ireo fitsipika naorina, nampiasaina ary navoaka tamin’ny tantaran’ny Millerita.

The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.

Ny fampiharana intelo sosona ny faminaniana, amin’ny maha-fitsipika azy, dia naseho ho voavaha ho an’ny fihetsiky ny iray hetsy sy efatra arivo sy efatra alina, satria izy ireo no fihetsiky ny ranonorana farany, ary ny Silamo amin’ny loza fahatelo no hafatry ny ranonorana farany. Ny foto-kevitry ny fampiharana intelo sosona ny faminaniana dia nambaran’ny Liona avy amin’ny firenen’i Joda, ela talohan’ny nahatongavan’ny Silamo amin’ny loza fahatelo teo amin’ny tantara tamin’ny 11 Septambra 2001, satria niriny mba hahafantaran’ny olony amin’ny andro farany mora foana ny hafatra asehon’ny fahatongavan’ny loza fahatelo rehefa nampodiny tamin’ny lalan-drazana fahiny an’i Jeremia ny olony.

The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.

Ny fahatakaran’ireo mpisava lalana momba ny trompetra fahadimy sy fahenina, araka ny voambara ao amin’ny Apokalypsy toko faha-sivy, dia noheverina ho ilay andalan-teny ao amin’ny bokin’ny Apokalypsy izay tohanana amin’ny fomba mafy orina sy mazava indrindra amin’ny tantara. Uriah Smith dia manomboka ny famelabelarany ny Apokalypsy toko faha-sivy amin’ny fampiasana ny tenin’ilay mpahay tantara Keith mba hanamafisana indrindra izany hevitra izany.

“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.

“Mba ny fanazavana momba ity trompetra ity, dia hiantehitra indray amin’ny soratr’i Mr. Keith isika. Ity mpanoratra ity dia milaza amim-pahamarinana hoe: ‘Saika tsy misy fifanarahana mitovy hatrany eo amin’ny mpandika ny hevitry ny Apokalypsy momba ny ampahany hafa rehetra, tahaka izay mikasika ny fampiharana ny trompetra fahadimy sy fahenina, na ny loza voalohany sy faharoa, amin’ny Sarasinina sy ny Tiorka. Mazava loatra izany ka zara raha azo diso hevitra. Raha tokony ho andininy iray na roa no hanondro ny tsirairay, ny toko fahasivy manontolo ao amin’ny Apokalypsy, amin’ny fizarana mitovy, dia natokana ho amin’ny famaritana azy roa tonta.’ Uriah Smith, Daniel and Revelation, 495.

The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.

Ny fizaràn-toko momba ny loza voalohany sy faharoa dia mampisaraka ny tantaran’ny loza voalohany, izay asehon’i Mohammed. Ara-jeôgrafia, dia apetraka ao amin’izay antsoin’ilay mpahay tantara Alexander Keith hoe ny Saracens izany, izay antsointsika ankehitriny hoe Arabia. Ny tantaran’ny loza faharoa kosa, izay asehon’i Osman 1, dia apetraka ara-jeôgrafia ao Torkia, izay faritan’ilay mpahay tantara ho ny Tiorka. Ny tantaran’ny loza voalohany dia napetraka sy tanteraka tao Arabia, tanindrazan’ny Islamo sy Mohammed. Ny tantaran’ny loza faharoa dia napetraka sy tanteraka tao Torkia, tanindrazan’ny Fanjakana Ottomanina.

The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.

Ny tantaran’ilay loza voalohany dia manondro ady iray izay natrehin’i Roma, ka notanterahin’ny mpiady mahaleo tena, ary ny hany firaisana niombonany dia ny fivavahana silamo. Ny tantaran’ilay loza faharoa kosa dia manondro ady iray izay natrehin’i Roma, ka notanterahin’ny fivavahana voalamina sy ny fahefam-panjakana, izay antsoina hoe Kalifata. Na tamin’ilay ady mahaleo tena natrehina tamin’i Roma ao amin’ny tantara asehon’i Mohammed, na tamin’ilay ady voalamina asehon’i Ottman, na ny Fanjakana Ottomanina, dia ny fomba fiadiana dia ny hanafika tampoka sy tsy nampoizina. Tsy ady notanterahina tamin’ny fanamiana mitovy loko ho an’ny miaramila rehetra izany, avy eo nandaminana azy ireo ho andalana ka nampandrosoana azy ireo ho eo anoloan’ny tifitra basy, araka ny fomba miaramila tamin’izany andro izany. Ny teny hoe “assassin” dia miorina amin’ny fomba fiadiana silamo, dia ny mamely tampoka sy tsy nampoizina, ary matetika miafara amin’ny fahafatesan’ilay mpanafika koa.

The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.

Ny teny hoe “assassin” dia avy amin’ny teny arabo hoe “hashshashin,” izay avy amin’ny “hashish,” midika hoe “hashish” na “cannabis.” Tany am-boalohany, io voambolana io dia nampiasaina hanondroana vondrona miafina sy mafana fo an’ireo Nizari Ismaili Silamo tany Afovoany Atsinanana nandritra ny vanim-potoana afovoany. Ny mpikambana tao amin’io vondrona io dia nalaza noho ny fomba fanao tsy mahazatra sy matetika nahery setra, anisan’izany ny fampiasana famonoana olona ara-politika mba hanatratrarana ny tanjony. Voalaza fa indraindray izy ireo dia nihinana hashish ho fiomanana amin’ny iraka nataony, ka izany no nahatonga ny fampiasana ny teny hoe “hashshashin” na “assassins” tany amin’ny tontolo tandrefana. Niasa nandritra ny vanim-potoana afovoany ny Assassins, indrindra tany Persia sy Syria, ary nanana anjara toerana lehibe tamin’ny fifandonana ara-politika samihafa sy ny famonoana olona nitranga tamin’izany fotoana izany izy ireo. Taty aoriana dia tafiditra tao amin’ireo fiteny eoropeana ny teny hoe “assassin,” izay nanjary niresahana amin’ny ankapobeny kokoa ireo olona manao famonoana ara-politika na famonoana olona kendrena manokana.

This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.

Io fomba fiadiana io dia toetra ara-paminaniana manan-danja amin’ireo loza telo, satria ny anjara andraikitra ara-paminaniana an’ny Islama dia ny miteraka ady. Ny Islama, amin’ny maha-tandindona azy, dia mifantoka tanteraka amin’ny ady; ary ao amin’ny Apokalypsy toko fahasivy, ny Islaman’ny loza voalohany sy faharoa dia fanehoana ny fiadiany. Ny fiadiany dia voafaritra ao amin’ny bokin’ny Apokalypsy ho ilay asa izay mampahatezitra ny firenena, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

Ary tezitra ny firenena, ary tonga ny fahatezeranao sy ny fotoanan’ny maty mba hotsaraina, ary mba hanomezanao valim-pitia ny mpanomponao mpaminany sy ny olo-masina ary izay matahotra ny anaranao, na ny madinika na ny lehibe; ary mba handringananao izay mandringana ny tany. Apokalypsy 11:18.

The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.

Ny “firenena” dia atao “tezitra”, fotoana fohy mialoha ny hahatongavan’ny fahatezeran’Andriamanitra; ary ny fahatezeran’Andriamanitra, araka ny aseho ao amin’ny bokin’ny Apokalypsy, dia ireo loza fito farany izay tonga rehefa mifarana ny fotoam-pitsapana ho an’ny olombelona. Misy mari-pamantarana telo ao amin’ilay andininy: ny fahatezeran’ny firenena, ny fahatezeran’Andriamanitra, ary ny fotoana hitsarana ny maty. Ny fitsarana ny maty voalaza eto dia ny fitsarana ireo maty ratsy fanahy izay mitranga mandritra ny arivo taona, fa tsy ny fitsarana famotopotorana ny maty izay nanomboka tamin’ny 22 Oktobra 1844. Mazava ny tenin-dRahavavy White fa samy miavaka ireo mari-pamantarana telo ao amin’io andininy io, ary miseho araka ny filaharany ao amin’ilay andininy.

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

“Nahitako fa ny fahatezeran’ireo firenena, ny fahatezeran’Andriamanitra, ary ny fotoana hitsarana ny maty dia samy hafa sy miavaka, mifandimby avy, ka ny iray manaraka ny iray; ary koa fa Mikaela dia mbola tsy nitsangana, ary ny fotoan-tsarotra, izay tsy mbola nisy tahaka azy, dia mbola tsy nanomboka akory. Mihazakazaka ho tezitra ankehitriny ny firenena; fa rehefa vitan’ilay Mpisoronabentsika ny asany ao amin’ny fitoerana masina, dia hitsangana Izy, hitafy ny fitafian’ny famaliana, ary amin’izay dia haidina ny loza fito farany.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Nahita ko nga pagapugngan sang apat ka mga anghel ang apat ka mga hangin tubtob nga matapos ang buluhaton ni Jesus sa santuwaryo, kag dayon magaabot ang pito ka katapusan nga mga hampak.” Early Writings, 36.

The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.

Ny andraikitry ny silamo ao amin’ny boky farany ao amin’ny Baiboly dia ny hampahatezitra ny firenena, ary tanterahiny amin’ny alalan’ny ady izany. Ny andraikitry ny silamo ao amin’ny boky voalohany ao amin’ny Baiboly kosa dia ny hampiara-tanana ny tanan’ny olona rehetra eto amin’izao tontolo izao hanohitra ny silamo, izay aseho amin’ny alalan’i Isimaela.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Ary hoy ny anjelin’i Jehovah taminy: Indro, efa mitondra vohoka ianao ka hiteraka zazalahy, ary hataonao Ismaela no anarany; fa efa ren’i Jehovah ny fahorianao. Ary izy ho lehilahy dia; ny tànany hanohitra ny olona rehetra, ary ny tànan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:11, 12.

The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).

Ny teny hoe “tanana,” amin’ny maha-marika azy, dia tahaka ny marika rehetra ao amin’ny Baiboly, ka mety hanana heviny mihoatra ny iray arakaraka ny tontolon-kevitra ampiasana azy. Lavitra indrindra, ny “tanana,” amin’ny maha-marika azy ao amin’ny faminanian’ny Baiboly, dia mariky ny ady. Ny teny hebreo nadika hoe “olona dia,” dia ilay teny ilazana ny boriky arabo dia, izay mitondra hevitra ara-paminaniana lehibe maromaro, ka anisan’izany ny hoe ny boriky arabo dia dia isan’ny fianakavian’ny biby Equidae, tahaka ny soavaly ihany koa. Ao amin’ny Apokalypsy toko fahasivy, ary eo amin’ireo tabilao masina roa an’i Habakoka (ireo tabilao pioniera tamin’ny 1843 sy 1850), ny soavaly dia ampiasaina ho mariky ny ady asehon’ny finoana silamo amin’ireo loza telo. Ny filazana voalohany sy farany ny finoana silamo, araka ny anehoana azy ao amin’ny bokin’ny Genesisy sy ny bokin’ny Apokalypsy, dia mampitaha ny finoana silamo amin’ny mariky ny fianakaviana Equidae (boriky na soavaly), ary samy manasongadina ny anjara asan’ny finoana silamo ho toy ny mitondra ady amin’ny “olona rehetra” (ny firenena).

In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.

Ao amin’ny bokin’ny Apokalypsy, toko FAHAVALO ambin’ny Folo, andininy FAHAFOLO ambin’ny IRAY, dia asongadina ny toetran’ny Islama, satria ara-paminaniana dia asehon’ny anarana ny toetra. Ny anarana nomena ilay mpanjaka manjaka amin’ny Islama dia mampitodika amin’ilay filazana voalohany momba ny Islama ao amin’ny bokin’ny Genesisy, izay voasoratra fa ny toetra na fanahin’i Ismaela “dia honina eo anatrehan’ny rahalahiny rehetra.” Ny mpanjaka izay manjaka amin’ny Islama manontolo dia ny fanahin’i Ismaela (mpanjakany), izay ny tanany dia “manohitra ny olona rehetra”.

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

Ary nanana mpanjaka teo amboniny izy, dia ilay anjelin’ny lavaka tsy hita noanoa, izay Abadona no anarany amin’ny teny Hebreo, fa Apolyona kosa no anarany amin’ny teny Grika. Apokalypsy 9:11.

In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:

Ao amin’ny Testamenta Taloha, izay asehon’ny teny Hebreo, na amin’ny Testamenta Vaovao, izay asehon’ny teny Grika, ny toetra manjaka amin’ireo mpanaraka ny fivavahana silamo dia faritana ho Abadona na Apoliona, izay samy midika hoe “fahafatesana sy fandringanana.” Ny fahafatesana sy ny fandringanana no toetran’ny Islamo, na aseho ao amin’ny Testamenta Taloha izany na ao amin’ny Testamenta Vaovao. Ny toetra manokana ananan’ilay fanahy izay manjaka ao anatin’ny mpanaraka tsirairay ny Islamo, mifandray amin’ny tandindon’ny boriky na ny soavaly, dia samy singa ao amin’ny firesahana voalohany sy farany momba ny Islamo. Ireo toetra ara-paminaniana roa ireo dia mitondra ny mariky ny Alfa sy Omega. Rehefa i Sister White mamantatra ilay hafatra izay manome aina ny iray hetsy sy efatra amby efapolo arivo ho ilay tafika mahery an’ny anjely fahatelo, dia izao no lazainy:

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Tazonin’ny anjely ny rivotra efatra, aseho ho toy ny soavaly tezitra mitady hiala ka hihazakazaka manerana ny tany manontolo, mitondra fandringanana sy fahafatesana eo amin’ny lalany.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Hatory eo amin’ny sisin-tanin’ny tontolo mandrakizay va isika? Ho donto sy hangatsiaka ary ho toy ny maty va isika? Endrey, enga anie ka hananantsika ao amin’ny fiangonantsika ny Fanahy sy ny fofon’Andriamanitra, tsofina ao amin’ny olony, mba hitsanganany amin’ny tongony ka ho velona izy. Mila mahita isika fa ety ny lalana, ary tery ny vavahady. Fa raha mandalo amin’ilay vavahady tery isika, dia tsy manam-petra ny sakany.” Manuscript Releases, boky faha-20, 217.

The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?

Ny rivotra efatra dia tazonina mandritra ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ary ny rivotra efatra dia “soavaly tezitra” izay mitondra “fahafatesana sy fandringanana eo amin’ny lalany.” Tamin’ny 11 Septambra 2001 dia tonga teo amin’ny tantara ara-paminaniana ny loza fahatelo ka nitondra “fahafatesana sy fandringanana,” ka “nahatezitra ny firenena,” raha namely tampoka sy tsy nampoizina ny tany mahafinaritra ara-panahy. Tamin’ny 7 Oktobra 2023, ny loza fahatelo dia nanohy ny lalany nitondra “fahafatesana sy fandringanana,” ka vao mainka “nahatezitra ny firenena,” raha nanafika tampoka sy tsy nampoizina ny tany mahafinaritra ara-bakiteny. Ilay fanafihana voalohany tsy nampoizina no nanamarika ny fiandohan’ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ary ilay fanafihana vao haingana tamin’ny 7 Oktobra 2023 no manamarika ny fiandohan’ny vanim-potoana famaranana, na ny “famehezana,” ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Moa ve isika hatory eo an-tsisin’ny tontolo mandrakizay indrindra?

On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:

Eo amin’ireo tabilao masina roa navoakan’ireo pioniera, ny finoana silamo amin’ny loza voalohany sy faharoa dia aseho an-tsary mazava amin’ny alalan’ireo mpiady silamo mitaingina soavaly fiadiana. Ilay mpitaingina eo ambonin’ny soavaly fiadiana maneho ny loza voalohany, amin’ireo sary roa ireo, dia mitondra lefona; ary ilay mpitaingina ny soavaly maneho ny loza faharoa kosa dia mitifitra basy. Voamarika mazava ao amin’ny Apokalypsy toko faha-sivy izany fanavahana izany, satria tamin’ny tantaran’ny loza faharoa no namoronana ny vovon-tafondro sy nampiasana azy voalohany tamin’ny ady. Raha maneho hevitra momba ny andininy fahafito ambin’ny folo ka hatramin’ny fahasivy ambin’ny folo ao amin’ny Apokalypsy toko faha-sivy, dia manoratra izao manaraka izao i Uriah Smith:

“The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.

“Ny tapany voalohany amin’ity filazalazana ity dia mety manondro ny bika aman’endrik’ireto mpitaingin-tsoavaly ireto. Ny afo, izay maneho loko, dia mijoro ho an’ny mena, satria ny hoe ‘mena tahaka ny afo’ dia fomba fiteny fampiasa matetika; ny jasynta, na hyacinth, ho an’ny manga; ary ny solifara ho an’ny mavo. Ary ireo loko ireo no tena nanjaka indrindra teo amin’ny fitafian’ireo mpiady ireo; ka araka io fomba fijery io, dia mifanaraka marina amin’ny fanamiana Tiorka ilay filazalazana, satria izany dia natao indrindra tamin’ny mena, na jaky, manga, ary mavo. Ny lohan’ny soavaly dia toy ny lohan’ny liona amin’ny endriny mba hanehoana ny heriny sy ny fahasahiany ary ny habibiany; ary ny tapany farany amin’ilay andininy kosa dia tsy isalasalana fa manondro ny fampiasana ny vovobasy sy ny basy amin’ny raharaham-piadiana, izay vao haingana tamin’izany no nampidirina. Satria ny Tiorka dia nitifitra tamin’ny basiny teo ambonin’ny soavaly, dia ho hita amin’ny mpijery avy lavitra fa ny afo sy ny setroka ary ny solifara dia nivoaka avy tamin’ny vavan’ny soavaly, araka ny asehon’ilay sary miaraka aminy.”

“Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’

“Momba ny fampiasan’ny Tiorka basy aman-tafondro tamin’ny fampielezan-keviny hamely an’i Constantinople, dia hoy Elliott (Horae Apocalypticae, Vol. I, p. 482–484):— ‘Ny “afo sy ny setroka ary ny solifara,” dia ny artileria sy ny basy aman-tafondron’i Mahomet, no nahatonga ny famonoana ny ampahatelon’ny olona, izany hoe, ny fakàna an’i Constantinople, ary vokatr’izany ny fandringanana ny fanjakana grika. Efa iraika ambin’ny folo zato taona mahery no lasa hatramin’ny nanorenan’i Constantin izy. Nandritra izany fotoana izany, ny Goths, ny Huns, ny Avars, ny Persiana, ny Bolgara, ny Saracens, ny Rosiana, ary eny, na dia ny Tiorka Ottomanina aza, dia efa nanao fanafihana tamim-pahavalo na nanao fahirano azy. Kanefa tsy azon’izy ireo noravana ny manda fiarovany. Velona i Constantinople, ary niaraka taminy koa ny fanjakana grika. Izany no nahatonga ny ahiahin’i Sultan Mahomet hitady izay zavatra hahafaka izany sakana izany. “Mahavita mandatsaka tafondro ve ianao,” hoy ny fanontaniany tamin’ilay mpanefy tafondro izay nandositra nankeo aminy, “amin’ny habe ampy handravana ny mandan’i Constantinople?” Dia naorina tao Adrianople ny fanefena, naidina ny tafondro, nomanina ny artileria, ary nanomboka ny fahirano.’”

“It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’

“Tsara homarihina tokoa ny amin’ny fomba itondran’i Gibbon—izay mandrakariva, nefa tsy fantany akory, ho mpanazava ny faminanian’ny Apokalypsy—io fitaovana vaovao amin’ny ady io ho eo anoloan’ny sary asehony, ao amin’ny fitantarany mahery sy manaitra ny amin’ny loza farany nahazo ny fanjakana grika. Ho fanomanana izany, dia omeny ny tantaran’ilay zava-baovao vao noforonina, dia ny vovobasy, “izany fangaron’ny salpetra sy solifara ary saribao izany;” lazainy ny amin’ny fampiasan’i Sultan Amurath azy taloha, ary koa, araka izay voalaza teo aloha, ny amin’ny toeram-pandatsahan’i Mahomet basy lehibe kokoa tao Adrianople; avy eo, eo am-pandrosoan’ny fahirano mihitsy, dia faritany ny amin’ny fomba izay “ny tifitra nifandimby nataon’ny lefona sy ny zana-tsipìka dia narahina setroka sy feo ary afo nateraky ny basy sy ny tafondro;” ny amin’ny fomba izay “ny filaharana lavan’ny artilerian’ny Tiorka dia natodika tamin’ny manda, bateri efatra ambin’ny folo niara-nikotroka indray mandeha tamin’ireo toerana mora nidirana indrindra;” ny amin’ny fomba izay “ireo fiarovana izay nijoro nandritra ny taonjato maro nanohitra ny herisetra fahavalo dia noravan’ny tafondro Ottomanina tamin’ny lafiny rehetra, banga maro no nosokafana, ary teo akaikin’ny vavahadin’i St. Romanus, tilikambo efatra no najoro tamin’ny tany:” ny amin’ny fomba izay, satria “avy teo amin’ny laharana fiarovana sy ny sambo mpiady ary ny tetezana, dia nikotroka tamin’ny lafiny rehetra ny artileria Ottomanina, ka ny toby sy ny tanàna, ny Grika sy ny Tiorka, dia voasaron’ny rahon-tsetroka iray, izay tsy azo nesorina afa-tsy tamin’ny fanafahana farany na tamin’ny fandringanana ny fanjakana romana:” ny amin’ny fomba izay “ireo manda roa sosona dia nahena ho antontam-bato rava noho ny tafondro:” ary ny amin’ny fomba izay tamin’ny farany ny Tiorka, “niakatra namakivaky ireo banga,” ka “resy i Constantinople, rava ny fanjakany, ary ny fivavahany dia voahosihosy tao anatin’ny vovoka teo ambanin’ny mpandresy silamo.” Lazaiko fa mendrika hodinihina tsara tokoa ny amin’ny fomba mazava sy manaitra anasongadinan’i Gibbon fa ny artileria Ottomanina no nahazoana ny tanàna, ary noho izany dia nahatonga ny fandravana ny fanjakana. Fa inona moa izany raha tsy fanazavana ny amin’ny tenin’ny faminaniantsika? “Ireo telo ireo no namono ny ampahatelon’ny olona, dia ny afo sy ny setroka ary ny solifara izay nivoaka avy tamin’ny vavany.”

“‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’

“‘ANDININY 18. Ireo telo ireo no namonoana ny ampahatelon’ny olona, dia tamin’ny afo sy ny setroka ary ny solifara, izay nivoaka avy tamin’ny vavany. 19. Fa ny heriny dia eo amin’ny vavany sy eo amin’ny rambony; fa ny rambony dia tahaka ny menarana, sady nanana loha, ary amin’ireo no anaovany ratsy.’”

“These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.

“Ireo andininy ireo dia maneho ny vokatra mahafaty nateraky ny fomba fanao vaovao tamin’ny ady izay nampidirina. Tamin’ny alalan’ireo fitaovana ireo,—vovobasy, basy, ary tafondro,—no naharesy tanteraka an’i Constantinople tamin’ny farany, ka natolotra teo an-tanan’ny Tiorka izany.” Uriah Smith, Daniel and Revelation, 510–514.

We will continue the study of the third woe, in the next article.

Hohamafisintsika ao amin’ny lahatsoratra manaraka ny fandinihana ny loza fahatelo.

“I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.

“Nifoha tamin’ny torimasoko aho tamin’ny alina lasa teo, sady nisy vesatra lehibe teo amin’ny saiko. Nitory hafatra ho an’ireo rahalahintsika sy anabavintsika aho, ary hafatra fampitandremana sy fampianarana izany momba ny asan’ny sasany izay mampiely hevi-diso mikasika ny fandraisana ny Fanahy Masina sy ny fiasany amin’ny alalan’ny fitaovan’olombelona.

“I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.

Nampianarina aho fa hisy hiditra eo amintsika indray, amin’ny andro famaranana ny hafatra, ny hafanam-po tafahoatra mitovy amin’ilay nantsoina hifanehatra taminy taorian’ny fahalasanan’ny fotoana tamin’ny 1844; ary tsy maintsy toherintsika amin-kery sy amin-kitsim-po tahaka izay nataontsika tamin’ny fanandramana niainantsika tany am-piandohana izany ratsy izany.

“We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.

“Izahay dia mitsangana eo am-baravaran’ny fisehoan-javatra lehibe sy manetriketrika. Tanteraka ny faminaniana. Tantara hafahafa sady feno zava-mitranga no voasoratra ao amin’ny bokin’ny lanitra—dia zava-mitranga izay efa nambara fa tsy ho ela dia hialoha ny andro lehiben’Andriamanitra. Ao anatin’ny toetra tsy marin-toerana ny zavatra rehetra eto amin’izao tontolo izao. Tezitra ny firenena, ary misy fanomanana lehibe ho amin’ny ady atao. Firenena iray mioko amin’ny firenena iray, ary fanjakana amin’ny fanjakana. Mihaingana indrindra ny fiavian’ny andro lehiben’Andriamanitra. Kanefa, na dia mamory ny heriny ho amin’ny ady sy ny fandatsahan-dra aza ny firenena, dia mbola manan-kery ihany ny didy nomena ny anjely, mba hihazonany ny rivotra efatra mandra-pamehezana ny mpanompon’Andriamanitra eo amin’ny handriny.” Selected Messages, boky 1, 221.