Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.
Ang Islam ng una at ikalawang kasawian ng Apocalipsis kabanata siyam ay kumatawan sa paghatol na ipinasapit sa Roma. Tinawag ni William Miller ang mga trumpeta na “mga natatanging paghatol” na ipinasapit sa Roma, ngunit hindi nakita ni Miller ang Makabagong Roma bilang ang tatluhang pakikipag-alyansa na umaakay sa sanlibutan tungo sa Armagedon. Kinilala ni Uriah Smith na ang mga trumpeta ay kumakatawan sa paghatol ng Diyos sa Roma, at na ang ikalima at ikaanim na trumpeta (una at ikalawang mga Kasawian) ay mga paghatol laban sa Simbahang Katolika.
“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.
“Ho amin’ny fanazavana ity trompetra ity, dia hisintona indray avy amin’ny asa soratr’i Mr. Keith isika. Marina no ambaran’ity mpanoratra ity hoe: ‘Zara raha misy fifanarahana mitovy fatra toy izao eo amin’ny mpandinika momba ny ampahany hafa amin’ny Apokalypsy, tahaka ny amin’ny fampiharana ny trompetra fahadimy sy fahenina, na ny loza voalohany sy faharoa, amin’ny Sarazena sy ny Tiorka. Mazava loatra izany ka zara raha azo tsy ho takarina. Tsy andininy iray na roa no anondroana ny tsirairay avy, fa ny toko fahasivy manontolo ao amin’ny Apokalypsy, mizara ho ampahany mitovy, no atokana hilazalazana azy roa tonta.
“‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.
“‘Ny Fanjakana Romanina dia niharatsy, tahaka ny niandohany, tamin’ny alalan’ny fandresena; fa ny Saracens sy ny Tiorka kosa no fitaovana izay nahatonga fivavahana sandoka ho tonga kapoka famaizana tamin’ny fiangonana nihemotra; ary noho izany, fa tsy ny trompetra fahadimy sy fahenina, tahaka ireo teo aloha, no hotondroina amin’izany anarana izany ihany, dia antsoina hoe loza izy ireo.” Uriah Smith, Daniel and Revelation, 495.
What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.
Ny tsy fantatr’i Miller sy Smith momba ny trompetra amin’ny maha-fitsaran’Andriamanitra azy tamin’i Roma, dia izao: ireo fitsarana ireo dia nentin’ny fampiharana an-keriny ny fanompoam-pivavahana amin’ny masoandro. Tamin’ny taona 321, Konstantino dia namoaka ny lalàna Alahady voalohany, ary sivy taona tatỳ aoriana dia nafindrany avy tao amin’ny tanànan’i Roma ho any amin’ny tanànan’i Konstantinopla ny renivohitra, ka tamin’izany no nanombohan’ny fizotry ny firodanan’ny Fanjakana Romanina. Ao amin’ny Daniela toko faha-iraika ambin’ny folo, i Roma mpanompo sampy dia tokony hanapaka amin’ny fahefana fara tampony mandritra ny “fotoana” iray, izay naneho ireo taona telon-jato sy enimpolo, hatramin’ny Adin’i Actium, tamin’ny taona 31 talohan’i Kristy, ka hatramin’ny taona 330, raha nozarain’i Konstantino ho Andrefana sy Atsinanana ny fanjakana.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Hiditra amim-piadanana na dia amin’ny tany lonaka indrindra amin’ny faritany aza izy; ary hanao izay tsy nataon’ny razany sy ny razamben-drazany izy; dia hizara ho azy ireo ny babo sy ny fandrobana ary ny harena izy; eny, ary hikasika ny fiarovana mafy aza ny sainy, kanefa mandritra ny fotoana ihany. Daniela 11:24.
During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.
Nandritra ireo telonjato sy enimpolo taona ireo, ny Empira Romana dia tsy azo resena mihitsy raha ny tena izy; kanefa nony nafindra tany Atsinanana ny renivohitra, dia tsy azo tanterahina intsony ny fahaizana hitondra empira lehibe tahaka izany. Niezaka hitana ny fahefana i Constantin tamin’ny fizarana ny fanjakana tamin’ireo zanany lahy telo, saingy vao mainka nampandroso ny faharavan’ilay empira taloha izany.
When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.
Rehefa nalain’ny fahefam-papa ny seza fiandrianan’ny tany tamin’ny taona 538, dia nolaniana tamin’ny Konsily fahatelo tao Orléans ny lalàna momba ny Alahady. Koa tamin’ny taona 606, dia nanomboka ny asa fanompoany ara-paminaniana i Mohammed, sady naneho ara-tandindona ilay trompetra izay nofaritan’ny mpahay tantara ho “karavasy famaizana ny fiangonana nihemotra tamin’ny finoana.” Ny tantaran’ny loza voalohany sy faharoa, izay nanomboka tamin’ny asa fanompoan’i Mohammed tamin’ny taona 606, dia nifarana tamin’ny 22 Oktobra 1844, raha naneno ny trompetra fahafito.
The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.
Efa lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Ary ny anjely fahafito naneno; dia nisy feo mahery tany an-danitra nanao hoe: Efa tonga fanjakan’i Jehovah Tompontsika sy ny Kristiny ny fanjakan’izao tontolo izao; ary hanjaka mandrakizay mandrakizay Izy. Apokalypsy 11:14, 15
During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.
Nandritra ny tantaran’ireo Loza roa voalohany, dia resin’i fahavalo i Constantinople, renivohitry ny Roma tatsinanana, tamin’ny taona 1453, ary Roma papaly tany andrefana kosa dia nahazo ny ratra mahafaty azy tamin’ny 1798. Ilay “loza famaizana avy amin’ny fiangonana nihemotra tamin’ny finoana” dia nampietry na ny Roma sivily na ny Roma ara-pivavahana. Ny firaisana telo sosona an’i Roma ankehitriny dia tanteraka amin’ilay lalàna alahady izay ho avy tsy ho ela any Etazonia.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Ny Protestanta ao Etazonia no ho lohalaharana amin’ny faninjirana ny tanany hiampita ny hantsana mba hihazona ny tanan’ny Spiritisma; hanatsotra ny tanany hiampita ny lavaka mangitsokitsoka izy ireo mba hifandray tanana amin’ny fahefana romana; ary eo ambanin’ny fitaoman’ity firaisana telo sosona ity, ity firenena ity dia hanaraka ny dian’i Roma amin’ny fanitsakitsahana ny zon’ny feon’ny fieritreretana.” The Great Controversy, 588.
At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.
Tamin’izany andro izany, ny Silamo amin’ny Loza fahatelo no hanatanteraka ny fitsaran’Andriamanitra amin’i Roma maoderina noho ny fampiharany ny fiankohofana amin’ny Alahady, tahaka izay nataony tamin’i Roma jentilisa sy i Roma papaly. Tamin’i Roma jentilisa dia nampiasainy ny trompetra efatra voalohany mba hampitsaharana ny fanapahan’i Roma tao amin’ny renivohitr’i Roma andrefana tamin’ny taona 476; fa taorian’ny taona 476, dia tsy nisy mpanapaka ny tanàna izay taranaka romana. Tamin’ny 1453, ny trompetra fahadimin’ny Silamo dia namarana ny fanapahan’i Roma tao amin’i Roma atsinanana. Tamin’ny 1798, ny fanapahan’ny papa teo amin’ilay fizaràna folo taloha tamin’ny firenen’i Eoropa dia natsahatra tao amin’ny tantaran’ny trompetra fahenin’ny Silamo. Ny faharavan’ny fanjakana sivily romanina, na ny andrefana na ny atsinanana, ary ny fanjakana ara-pivavahan’i Roma, dia nitranga taorian’ny fampiharana ny fiankohofana jentilisa amin’ny masoandro.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Ny vahoakan’i Etazonia dia vahoaka efa nohamasinina tamin’ny fitia manokana; nefa rehefa ferany ny fahafahana ara-pivavahana, mahafoy ny Fivavahana Protestanta, ary manome vahana ny fivavahana papista, dia ho feno ny famaran’ny helony, ary ny ‘fialam-pinoam-pirenena’ dia hosoratana ao amin’ny bokin’ny lanitra. Ny vokatr’izany fialam-pinoana izany dia ho fandringanana ny firenena.” Review and Herald, 2 Mey 1893.
The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.
Ny fampiharana intelo ny faminaniana no mametraka ny toetra mampiavaka ny fahatanterahana farany amin’ilay faminaniana, miorina amin’ny toetra mampiavaka ireo fahatanterahany roa voalohany. Tamin’ny 11 Septambra 2001 dia tonga teo amin’ny tantara ny Loza fahatelo. Efa tonga tamin’ny voalohany izy tamin’ny 22 Oktobra 1844, fa ny Loza fahatelo dia ilay trompetra fahafito, ary tamin’izany fotoana izany no nanomboka naneno izany trompetra izany. Kanefa, tahaka an’i Isiraely fahiny, Isiraely ankehitriny dia nifidy fikomiana ka nahatonga fotoana fivahinianana tany an-efitra, fa tsy namita ny asa. Koa dia nahemotra ny fotoanan’ny fanombohana ny famehezana nambaran’ny anjely fahatelo, mandra-panombohany indray tamin’ny 11 Septambra 2001.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.
“Nandritra ny efa-polo taona dia ny tsy finoana, ny fimonomononana, ary ny fikomiana no nanidy ny Isiraely fahiny tsy hiditra ao amin’ny tanin’i Kanana. Ireo ota ireo ihany no nampitarazoka ny fidiran’ny Isiraely ankehitriny ao amin’ny Kanana any an-danitra. Tsy tamin’izy roa tonta akory no nisy tsiny tamin’ny fampanantenan’Andriamanitra. Fa ny tsy finoana, ny fitiavan’izao tontolo izao, ny tsy fanokanana tena, ary ny fifandirana eo amin’ireo izay milaza ho vahoakan’ny Tompo no nahatonga antsika hijanona eto amin’ity tontolon’ny ota sy ny alahelo ity nandritra ny taona maro.” Selected Messages, boky 2, 69.
God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.
Tsy miova Andriamanitra, ary mitsara araka ny fahazavana misy Izy. Nanana fahazavana betsaka kokoa noho ny Isiraely fahiny ny Isiraely maoderina, ary ampahafantarina antsika fa “ireo fahotana ireo ihany no nanemotra ny fidiran’ny Isiraely maoderina ho any amin’ny Kanana any an-danitra.” Raha ny Isiraely maoderina ihany no natao tompon’andraikitra tamin’ilay fahazavana izay naha-tompon’andraikitra ny Isiraely fahiny, dia efa ampy izany; nefa mbola nanana fahazavana bebe kokoa izy ireo. Koa raha ireo no “fahotana ireo ihany” izay nahatonga ny “Isiraely fahiny” hirenireny tany an-efitra nandritra ny “efa-polo taona,” dia tsy vitan’ny hoe noroahina ho any amin’ny “efitra” ny Isiraely maoderina tamin’ny fikomiana tamin’ny 1863, fa voatendry ho faty tany koa izy ireo, tsy misy fisalasalana. Ny “fahotany” no nanemotra ny asan’ny anjely fahatelo mandraka ankehitriny.
“Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.
“Hoy ilay anjely hoe: ‘Ny anjely fahatelo no mamatotra, na manisy tombo-kase, azy ireo ho amboara ho an’ny trano fitahirizan’ny lanitra.’ Toa nitondra sorisory ity antokon’olona kely ity, toy ny hoe efa nandalo fizahan-toetra sy ady mafy izy ireo. Ary toa ny masoandro, izay vao nipoitra avy tao ambadiky ny rahona, no namirapiratra teo amin’ny tavan’izy ireo, ka nahatonga azy hiseho ho mpandresy, toy ny hoe saika efa azo ny fandreseny.” Early Writings, 88.
The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.
Ny fahotana ihany izay nandroaka an’i Isiraely fahiny ho faty tany an-efitra no nampitarazoka ny asan’ilay anjely fahatelo izay tonga tamin’ny 22 Oktobra 1844.
“After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.
“Taorian’ny nanokafan’i Jesosy ny varavaran’ny fitoerana masina indrindra, dia hita ny fahazavan’ny Sabata, ary notsapaina ny vahoakan’Andriamanitra, tahaka ny nanandramana ny Zanak’Isiraely fahiny, mba hahitana raha hitandrina ny lalàn’Andriamanitra izy. Hitako ny anjely fahatelo nanondro niakatra, ka nampiseho tamin’ireo diso fanantenana ny lalana mankany amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Rehefa miditra ao amin’ny fitoerana masina indrindra amin’ny finoana izy, dia mahita an’i Jesosy, ary mipoitra indray ny fanantenana sy ny fifaliana. Hitako izy ireo nitsinjo ny lasa, nandinika indray ny fotoana nodiaviny, hatramin’ny fanambarana ny fiavian’i Jesosy fanindroany, ka hatrany amin’ny zavatra niainany mandra-pahatongan’ny fiafaran’ny fotoana tamin’ny taona 1844. Hitany fa voazava ny anton’ny fahadisoam-panantenany, ary ny fifaliana sy ny fahatokiana dia mamelombelona azy indray. Ny anjely fahatelo no nanazava ny lasa sy ny ankehitriny ary ny ho avy, ary fantatr’izy ireo fa Andriamanitra tokoa no nitarika azy tamin’ny fitantanany miafina.” Early Writings, 254.
The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.
Ny anjely fahatelo no anjely manisy tombo-kase, ary tonga izy tamin’ny 22 Oktobra 1844, nefa ny asany dia nahemotra noho ireo fahotana ihany izay nahatonga ny Isiraely fahiny ho faty tany an-efitra. Ny fahatarana nateraky ny fikomiana tamin’ny 1863 dia fanemorana ny asan’ilay anjely fahatelo, ary noho izany dia nosakanana sy nahemotra nandritra ny zato taona mahery ny fanisiana tombo-kase.
“[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“[Nomery 32:6–15, notsongaina.] Andriamanitra Tompo dia Andriamanitra saro-piaro, kanefa mahari-po amin’ny fahotana sy ny fandikan-dalàn’ny olony amin’ity taranaka ity Izy. Raha nandeha araka ny toroheviny ny olon’Andriamanitra, dia efa nandroso ny asan’Andriamanitra, ary efa nentina tamin’ny firenena rehetra izay monina ambonin’ny tany rehetra ny hafatry ny fahamarinana. Raha nino Azy ny olon’Andriamanitra ka mpankatò ny teniny, raha nitandrina ny didiny izy, dia tsy ho tonga nanidina teny afovoan’ny lanitra ilay anjely nitondra ny hafatra ho an’ireo anjely efatra izay hamoaka ny rivotra mba hitsoka amin’ny tany, niantso hoe: Tano, tano ny rivotra efatra mba tsy hitsoka amin’ny tany mandra-panisy tombo-kase ahy ny mpanompon’Andriamanitra eo amin’ny handriny. Fa noho ny olona tsy mankatò, tsy misaotra, tsy masina, tahaka ny Isiraely fahiny, dia nohalavaina ny fotoana mba hahafahan’ny rehetra mandre ny hafatra farany momba ny famindram-po izay torina amin’ny feo mahery. Nosakanana ny asan’ny Tompo, nahemotra ny fotoanan’ny fanombohan-kase. Maro no tsy mbola nandre ny fahamarinana. Nefa homen’ny Tompo azy ireo ny fahafahana handre sy hiova fo, ary handroso ny asa lehibe ataon’Andriamanitra.” Manuscript Releases, volume 15, 292.
On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.
Tamin’ny 11 Septambra 2001 dia tonga indray ny anjely fahatelo, ary nanomboka indray ny fotoan’ny fanisiana tombo-kase izay efa nahemotra hatramin’ny fikomiana tamin’ny 1863. Izany dia ny fahatongavan’ny finoana silamo amin’ilay Loza fahatelo, izay ilay trompetra fahafito koa, ka manamarika ny fiandohan’ny fotoan’ny fanisiana tombo-kase. Ny fotoan’ny fanisiana tombo-kase dia nanomboka tamin’ny fahatongavan’ilay anjely fahatelo tamin’ny 22 Oktobra 1844, fony nanomboka naneno ilay trompetra fahafito, nefa voasakana sy nahemotra izany trompetra izany.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Ary ny anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany dia nanandratra ny tànany ho any an-danitra, ka nianiana tamin’Ilay velona mandrakizay doria, Izay nahary ny lanitra sy izay rehetra ao aminy, ary ny tany sy izay rehetra ao aminy, ary ny ranomasina sy izay rehetra ao aminy, fa tsy hisy andro intsony; fa amin’ny andron’ny feon’ny anjely fahafito, raha vao manomboka mitsoka izy, dia ho tanteraka ny zava-miafin’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Apokalypsy 10:5–7.
The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.
Ny “feo”-n’ilay anjely fahafito dia ny feon’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, izay nidina tamin’ny fotoana nianjeran’ireo trano lehibe tao New York City.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary ny tany dia nazavain’ny voninahiny. Ary niantso tamin-kery tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava izy, ary tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona itanan’ny vorona maloto sy mahatsiravina rehetra. Fa ny firenena rehetra efa nisotro ny divain’ny fahatezeran’ny fijangajangany, ary ny mpanjakan’ny tany efa nijangajanga taminy, ary ny mpandranto amin’ny tany efa nanankarena noho ny haben’ny zava-manitra sy ny fananany mihaja. Apokalypsy 18:1–3.
The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.
Ny “feo”n’ilay anjely mahery izay midina no mibaiko ireo anjely hihazona ny rivotra efatra, izay aseho ho toy ny “soavaly tezitra” mitady hiala ka hitondra fahafatesana sy fandringanana eo amin’ny lalany.
“The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.
“Ny anjelin’Andriamanitra no manatanteraka ny baikony, ka mitazona ny rivotry ny tany mba tsy hitsoka amin’ny tany, na amin’ny ranomasina, na amin’ny hazo iray akory aza, mandra-pamehezana eo amin’ny handrin’ny mpanompon’Andriamanitra. Ilay anjely mahery dia hita miakatra avy any atsinanana (na fiposahan’ny masoandro). Io anjely faramparan’izay mahery io dia mitana eo an-tanany ny tombo-kasen’Andriamanitra velona, na an’Ilay Izy irery ihany no mahay manome aina, Ilay mahay manoratra eo amin’ny handrina ny marika na soratra, ho an’izay homena ny tsy fahafatesana, dia ny fiainana mandrakizay. Ny feon’io anjely ambony indrindra io no nanana fahefana handidy ireo anjely efatra hitandrina tsy hivoaka ireo rivotra efatra mandra-pahatanterak’izao asa izao, ary mandra-panomezany ny fiantsoana hamotsorana azy.” Testimonies to Ministers, 445.
The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.
Ilay anjely izay mandidy ireo anjely efatra hihazona ny rivotra dia ilay anjelin’ny Apokalypsy toko faha-valo ambin’ny folo, izay manazava ny tany amin’ny voninahiny; ary ny “feo mahery” ananany dia ny feon’ny anjely fahafito.
“And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.
“Ary endrey ny fanehoana nomena ao amin’ny Apokalypsy 7 ho saintsainintsika sy ho fampiononana ary ho fampaherezana antsika! Ny anjely efatra dia notendrena hanao asa iray etỳ ambonin’ny tany. Kanefa Ilay Iray izay nividy izao tontolo izao tamin’ny nanolorany ny Tenany ho avotra ho azy dia manana vitsy voafidy. Iza ireo? Ireo izay mitandrina ny didin’Andriamanitra rehetra ary manana ny finoan’i Jesosy.
“John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).
Nisarika tamin’ny sain’i Jaona ho amin’ny sehatra iray hafa: “Ary hitako fa, indro, nisy anjely iray koa niakatra avy any amin’ny fiposahan’ny masoandro, nitondra ny fanombohan-kasen’Andriamanitra velona” (Apokalypsy 7:2). Iza moa io? Ilay Anjelin’ny fanekena. Avy amin’ny fiposahan’ny masoandro Izy. Izy no Fiposahan’ny andro avy any ambony. Izy no Fahazavan’izao tontolo izao. “Tao aminy ny fiainana; ary ny fiainana no fahazavan’ny olona” (Jaona 1:4). Izy no Ilay lazain’i Isaia hoe: “Fa Zaza no teraka ho antsika, Zanaka no nomena antsika; ary ny fanapahana dia ho eo an-tsorony; ary ny anarany hatao hoe Mahagaga, Mpanolotsaina, Andriamanitra Mahery, Ray mandrakizay, Andrian’ny fiadanana” (Isaia 9:6). Niantso mafy Izy, tahaka Ilay manana fahefana ambony noho ny antokon’ny anjely any an-danitra, tamin’ireo “izay nomena hanimba ny tany sy ny ranomasina”, ka nanao hoe: “Aza manimba ny tany, na ny ranomasina, na ny hazo akory aza, mandra-panisy tombo-kase ny mpanompon’Andriamanitsika eo amin’ny handriny” (Apokalypsy 7:2, 3).
“Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.
“Eto no mitambatra ny maha-Andriamanitra sy ny maha-olombelona. Omena baiko ireo anjely efatra mba hitazona ny rivotra efatra tsy hiasa mandra-pandraisan’izy ireo ny fiantsoany. Vakio ny toko manontolo. Ny antso hoe: ‘Aza manimba,’ dia avoakan’Ilay Mpanarina sy Mpanavotra.
“Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.
“Ny fitsarana sy ny fahatezerana dia tsy maintsy notampenam-bava vetivety monja mandra-pahavitan’ny asa iray voafaritra. Ny hafatra, dia ilay hafatra farany fampitandremana sy famindram-po, dia voasakana teo amin’ny fanatanterahana ny asany noho ny fitiavan-tena tia vola, ny fitiavan-tena tia fampahazoana aina, ary ny tsy fahamendrehan’ny olombelona hanao ilay asa izay ilaina hatao. Ilay anjely izay hampahazava ny tany amin’ny voninahiny dia niandry ireo fitaovana olombelona izay hanehoan’ny fahazavan’ny lanitra famirapiratana, ka amin’izany no iarahany miasa mba hampita, amin’ny maha-masina sy maha-manetriketrika lehibe azy, ilay hafatra izay hanapaka ny anjaran’izao tontolo izao.” Manuscript Releases, boky faha-15, 222.
The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.
Ilay anjely fahatelo, izay Kristy, dia ilay anjely mpamehy tombo-kase koa izay tonga tamin’ny 22 Oktobra 1844, saingy noho ny tsy fankatoavan’ny vahoakan’Andriamanitra dia nahemotra hatramin’ny 11 Septambra 2001 ny asany fametahana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Avy eo ny finoana silamo amin’ilay Loza fahatelo no nandrava ireo trano lehibe tao New York, ary nanomboka ny fizotry ny fametahana tombo-kase. Tamin’izany fotoana izany dia “tezitra ny firenena, nefa mbola voafehy”. Ny feo voalohany ao amin’ny Apokalypsy toko faha-valo ambin’ny folo dia ilay feo izay mandidy ireo anjely efatra hihazona, mandra-pametahana tombo-kase ny vahoakan’Andriamanitra.
Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.
I Jesosy dia mandrakariva mampifandray ny fiafarana amin’ny fiandohana amin’ny alalan’ny fanoharana, ary tamin’ny 26 Febroary 1993, ny finoana silamo amin’ilay Loza fahatelo dia nandefa baomba napetraka tao anaty kamiao tao amin’ny garazy fiantsonan’ny fiara ambanin’ny tany ao amin’ny Tilikambo Avaratra an’ny World Trade Center. Niteraka fahasimbana lehibe teo amin’ilay trano ilay fipoahana, nahafaty olona enina ary nandratra olona maherin’ny arivo hafa. Na dia tsy nampirodana ireo tilikambo aza ilay fanafihana, dia asa fampihorohoroana lehibe natao teo amin’ny tanin’i Etazonia izany ary nanambara mialoha ny zava-nitranga tamin’ny 11 Septambra 2001.
The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.
Ny fotoana fanisiana tombo-kase dia nanomboka tamin’ny 11 Septambra 2001, nefa nisy fampitandremana mialoha valo taona talohan’izany. Ny fanafihan’ny Silamo an’i Isiraely tamin’ny 7 Oktobra 2023 dia fampitandremana mialoha ny fiafaran’ny fotoana fanisiana tombo-kase. Ny toetra ara-paminaniana an’ilay Loza fahatelo dia efa naorina miaraka amin’ny toetra ara-paminaniana an’ireo Loza roa voalohany. Ao amin’ireo andininy fanokafana ny toko fahasivy ao amin’ny Apokalypsy no anehoana an-tsary ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina.
We will consider that subject in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka izany lohahevitra izany.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Raha ho avy ny toe-javatra tahaka izao, dia fitsarana mahatahotra toy izany no hihatra amin’izao tontolo meloka izao, aiza no ho fialofan’ny vahoakan’Andriamanitra? Hatao ahoana no hiarovana azy ireo mandra-pahatapitry ny fahatezerana? Jaona dia mahita ireo singan-javatra eo amin’ny zavaboary—horohoron-tany, tafio-drivotra, ary ady ara-politika—aseho ho voatana mafy amin’ny alalan’ny anjely efatra. Ireo rivotra ireo dia eo ambany fifehezana mandra-panomezan’Andriamanitra ny teny hamelana azy hivoaka. Ao no misy ny fiarovan’ny fiangonan’Andriamanitra. Ny anjelin’Andriamanitra no manatanteraka ny didiny, ka mitana ny rivotry ny tany, mba tsy hitsoka amin’ny tany, na amin’ny ranomasina, na amin’ny hazo iray akory aza ireo rivotra, mandra-pamehezana tombokase eo amin’ny handrin’ny mpanompon’Andriamanitra. Ilay anjely mahery dia hita miakatra avy any atsinanana (na avy amin’ny fiposahan’ny masoandro). Io anjely mahery indrindra io dia mitana eo an-tànany ny tombokasen’Andriamanitra velona, na an’Ilay hany afaka manome aina, izay mahazo manoratra eo amin’ny handrina ny marika na soratra, ho an’izay homena ny tsy fahafatesana, dia ny fiainana mandrakizay. Feon’io anjely ambony indrindra io no nanana fahefana handidy ireo anjely efatra hitana ireo rivotra efatra mba tsy hivoaka mandra-pahatanterak’izao asa izao, ary mandra-pamoakany ny antso hamotsorana azy ireo.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Ireo izay mandresy izao tontolo izao sy ny nofo ary ny devoly no ho ireo ankasitrahana, izay handray ny tombo-kasen’Andriamanitra velona. Ireo izay tsy madio ny tanany, izay tsy madio ny fony, dia tsy hanana ny tombo-kasen’Andriamanitra velona. Ireo izay mikasa ny hanota sy manatanteraka izany dia hodiavina fotsiny. Ireo ihany, izay eo amin’ny toe-panahiny eo anatrehan’Andriamanitra no mameno ny toeran’ireo izay mibebaka sy miaiky ny fahotany amin’ilay Andro Lehiben’ny Fanavotana tandindona-mifanandrify, no ho ekena sy hasiana marika ho mendrika ny fiarovan’Andriamanitra. Ny anaran’ireo izay mijery sy miandry ary miambina tsy miovaova ny fisehoan’ny Mpamonjy azy—amin-kafanam-po sy faniriana mihoatra noho ireo izay miandry ny maraina—dia ho voaisa miaraka amin’ireo izay voaisy tombo-kase. Ireo izay, na dia manana ny fahazavan’ny fahamarinana rehetra mamirapiratra amin’ny fanahiny aza, ka tokony hanana asa mifanaraka amin’ny finoana izay ambarany, nefa voasariky ny ota, manangana sampy ao am-pony, manimba ny fanahiny eo anatrehan’Andriamanitra, ary mandoto ireo izay miray aminy amin’ny ota, dia hofafana hiala amin’ny bokin’ny fiainana ny anarany, ary havela ao amin’ny haizina mamatonalina, tsy manana menaka ao amin’ny fitondrany miaraka amin’ny jirony. ‘Fa ho anareo izay matahotra ny Anarako no hiposahan’ny Masoandron’ny Fahamarinana, sady misy fanasitranana eo amin’ny elany.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Ity fanisiana tombo-kase ny mpanompon’Andriamanitra ity dia ilay naseho an’i Ezekiela tamin’ny fahitana ihany. Jaona koa dia vavolombelon’izao fanambarana mahatalanjona indrindra izao. Hitany ny ranomasina sy ny onja mirohondrohona, ary ny fon’ny olona reraky ny tahotra. Hitany ny tany nihozongozona, ary ny tendrombohitra natsipy ho ao afovoan’ny ranomasina (izay tanteraka ara-bakiteny), ny ranony mirohondrohona sy mikorontana, ary ny tendrombohitra mihorohoro noho ny fireharehan’izany. Naseho azy ny loza, ny areti-mandringana, ny mosary, ary ny fahafatesana, izay manatanteraka ny iraka mahatsiravina ampanaovina azy.” Testimonies to Ministers, 445.