And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

Ary Andriamanitra nomba ilay zazalahy; ary nitombo izy ka nonina tany an-efitra, sady tonga mpandefa zana-tsipìka. Genesisy 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Isimaela dia tonga mpandefa zana-tsipìka, izay tandindon’ny ady, sady tandindon’ny fitsarana fampiharana izay ampiharina amin’i Roma.

The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

Ny feon’ireo izay mandositra sy afa-mandositra avy any amin’ny tanin’i Babylona, mba hanambara ao Ziona ny famalian’i Jehovah Andriamanitsika, dia ny famalian’ny tempoliny. Angony hiaraka hanohitra an’i Babylona ny mpandefa zana-tsipìka; ianareo rehetra izay manenjana ny tsipìka, mitobia manodidina azy; aza avela hisy handositra avy ao aminy; valio araka ny asany izy; araka izay rehetra nataony no ataovy aminy; fa niavonavona tamin’i Jehovah izy, dia tamin’ny Iray Masin’ny Isiraely. Jeremia 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Ireo mpandefa zana-tsipìka dia mamaly an’i Babylona araka ny asany, ary izany famaliana izany dia manomboka amin’ilay lalàna alahady ho avy tsy ho ela, miaraka amin’ilay feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, rehefa manomboka ny fitsarana mpanatanteraka mandroso atao amin’i Babylona.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

Ary reko feo iray hafa avy tany an-danitra aho nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray amin’ny loza manjo azy. Fa ny fahotany dia tafakatra hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony. Valio araka izay navaliny azy izy; eny, avalio indroa heny araka ny asany izy; ao amin’ny kapoaka izay namenoany dia fenoy indroa heny ho azy. Araka ny nanandratany tena sy niainany tamin’ny fanaram-po no hanomezana fampahoriana sy alahelo azy toy izany koa; fa hoy izy anakampo: Mipetraka ho mpanjakavavy aho, fa tsy mpitondratena, ary tsy hahita alahelo mihitsy. Apokalypsy 18:4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

I Ismaela sy Hagara reniny dia nosakanana tsy handova ny zon’ny lahimatoa, ary noroahina hiala. Koa ny fialonana no tonga antony manosika ara-paminaniana ny finoana silamo, ary ny ady no asa iantsoana azy ara-paminaniana. Ny filazana voalohany dia ahitana ny fameperana napetrak’i Saraha tamin’i Ismaela sy ny reniny, ary io “fameperana” io no tonga toetra ara-paminaniana lehibe nampiavaka ny finoana silamo manerana ny Tenin’Andriamanitra sy ny tantara. Ny taranak’i Ismaela dia natao ho lehilahy dia, izay ny tànany hanohitra ny olona rehetra, ary ny toetrany dia dia asehon’ny ampondradia arabo, izay isan’ny fianakaviamben’ny soavaly. Koa ny ady silamo amin’ny loza voalohany sy faharoa dia aseho ho toy ny mpiady mitaingina soavaly romotra.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Ny Islamo no hafatry ny orana farany, ary mendrika tokoa raha ireo loza telo no maneho andalana ara-paminaniana telo voafaritra manokana, satria ny fomba fiasan’ny orana farany dia “andalana manampy andalana.” Rehefa atambatra ireo toetra ara-paminaniana an’ireo andalana roa voalohany, dia mametraka ny andalan’ny loza fahatelo izany. Ireo andalana ara-paminaniana telo ireo dia samy mampiseho ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Ireo andalana telo ireo no maneho ny vanim-potoanan’ny fandatsahana ny orana farany, fa ny orana farany dia nanomboka niparitaka toy ny ranon’orana madinika rehefa tonga ny Loza fahatelo tamin’ny 11 Septambra 2001.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Ang ulan sa ulahi igabubo ibabaw sa katawohan sa Dios. Usa ka gamhanang manulonda ang manaug gikan sa langit, ug ang tibook nga yuta pagadan-agan sa iyang himaya.” Review and Herald, April 21, 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Ny vanim-potoanan’ny famehezana dia naseho koa tamin’ilay vanim-potoana izay nanomboka tamin’ny 11 Aogositra 1840 ka nifarana tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844. Izany fe-potoana izany koa dia naseho ao amin’ny toko faharoa ao amin’i Habakoka. Ny tantaran’ny Millerita no nanatanteraka ny toko faharoa ao amin’i Habakoka, ary tamin’ny fanaovany izany dia nanomboka izany rehefa nidina ilay anjely tamin’ny 11 Aogositra 1840, ary nifarana izany rehefa tonga ny anjely fahatelo tamin’ny 22 Oktobra 1844.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Ny toko faharoa ao amin’i Habakoka dia manambara fa amin’ny faran’ny fahitana dia “hiteny” ny fahitana. Ao amin’ny andininy fahatelo ao amin’ny toko fahafolo ao amin’ny Apokalypsy, ilay anjely dia niantso (niteny) tamin’ny feo mahery, ary tamin’ny 22 Oktobra 1844 io anjely io ihany dia nianiana (niteny) fa “tsy hisy andro intsony.” Ilay mpiambina ao amin’i Habakoka, ao amin’ny andininy voalohany amin’ny toko faharoa, dia mipetraka eo amin’ny 11 Aogositra 1840, satria tamin’izay no nanandratran’ny mpiambina ny feony.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Tao amin’ny fikomiana tamin’ny 1888, izay lazain’i Rahavavy White fa maneho ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo izay hampahazava ny tany amin’ny voninahiny, dia nanandratra ny “feony” tahaka ny trompetra ireo mpiambina (Jones sy Waggoner), mba hampiseho amin’ny olon’Andriamanitra ny fahadisoany; fa ny hafatr’izy ireo dia ilay hafatra ho an’i Laodikia. Tamin’ny 11 Septambra 2001, izay notondroin’ny tantaran’ny 1888 mialoha, dia nitarika ny olony amin’ny andro farany hiverina ho amin’ireo lalana fahiny ao amin’i Jeremia ny Tompo, izay tsy nihainoana ny mpiambina. Ny fidinan’ilay anjely no manamarika ny fahatongavan’ireo mpiambina araka ny faminaniana.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

Ny “feo” izay tonga tamin’ny 11 Aogositra 1840 dia nampitaina tamin’ny alalan’ny mpiambina, ary Jeremia dia nolazaina fa raha hiverina amin’ny finoany sy ny fitokiany an’Andriamanitra izy aorian’ny fahadisoam-panantenany, dia ho tavan’Andriamanitra izy. Rehefa tonga tamin’ny farany tamin’ny 22 Oktobra 1844 ilay fahitana izay niandry ela, dia “niteny” izy. Ny vanim-potoana ao amin’ny toko faharoan’i Habakoka, izay tanteraka teo amin’ny tantaran’ny Millerita, dia maneho ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zava-dehibe ny manaiky fa ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844 dia maneho ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, izay fotoana androtsahana ny ranonorana farany. Zava-dehibe izany satria ny hafatry ny ranonorana farany dia tsy maintsy fantarina amin’ny alalan’ny fomba fiasa hoe “andalana eo ambonin’ny andalana.” Ilay vanim-potoana manokana izay fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia aseho miverimberina ao amin’ny tsipika faminaniana, ary izany dia toy izany ao amin’ny Habakoka roa, izay ambaran-dRahavavy White mivantana fa tanteraka tao amin’ny tantaran’ny Milerita. Ampianariny imbetsaka koa fa miverina ao amin’ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo ny tantaran’ny Milerita.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

“Nampikambana tamin’ireo faminaniana izay noheverin’izy ireo ho mihatra amin’ny fotoana hahatongavan’i Kristy fanindroany ny fampianarana iray izay namboarina manokana hifanaraka amin’ny toetry ny fisalasalana sy ny fiandrasana feno ahiahy nisy taminy, ka nampahery azy ireo hiandry amim-paharetana ao amin’ny finoana, fa izay mbola maizina amin’ny fahalalany ankehitriny dia hazava aminy amin’ny fotoana voatendry.”

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

Anisan’ireo faminaniana ireo ny ao amin’ny Habakoka 2:1–4: “Hijoro eo amin’ny toeram-piambenako aho, ary hametraka ny tenako eo ambonin’ny tilikambo, ka hiambina hahita izay holazainy amiko sy izay havaliko raha anariny aho. Ary Jehovah namaly ahy ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo amin’ny vato fisaka izany, mba hahafahan’izay mamaky azy mihazakazaka. Fa ny fahitana dia mbola ho amin’ny fotoana voatendry; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izy, dia andraso ihany; fa tsy maintsy ho tonga tokoa izy, ka tsy hitaredretra. Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao anatiny; fa ny marina kosa ho velon’ny finoany.”

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

Tamin’ny taona 1842 sahady, ny toromarika nomena tao amin’ity faminaniana ity hoe: “soraty ny fahitana ka ataovy mazava eo amin’ny vato fisaka, mba hihazakazaka izay mamaky azy,” dia nanosika an’i Charles Fitch hanomana tabilao ara-paminaniana iray hanazavana ny fahitan’i Daniela sy ny Apokalypsy. Ny famoahana izany tabilao izany dia noheverina ho fahatanterahan’ilay didy nomen’i Habakoka. Tsy nisy nahatsikaritra anefa tamin’izany fotoana izany fa ao amin’io faminaniana io ihany dia aseho koa ny fihemoran’ny fahatanterahan’ny fahitana—fotoana fiandrasana. Rehefa tonga ny fahadisoam-panantenana, dia niseho ho manan-danja tokoa izao Soratra Masina izao: “Fa mbola ho amin’ny fotoana voatendry ihany ny fahitana, ary amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izany, andraso ihany; fa tsy maintsy ho avy tokoa izy, ka tsy hitaredretra.... Ny marina ho velon’ny finoany.”

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘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. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘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.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

Nisy anjara iray tamin’ny faminanian’i Ezekiela koa loharanon-kery sy fampiononana ho an’ny mpino hoe: “Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, inona izany ohabolana ataonareo any amin’ny tanin’ny Isiraely izany hoe: Maharitra ny andro, ary tsy misy tanteraka ny fahitana rehetra? Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo.... Efa akaiky ny andro sy ny fahatanterahan’ny fahitana rehetra.... Hiteny Aho, ary ny teny izay holazaiko dia ho tanteraka; tsy ho ela intsony izany.” “Hoy ny taranak’Isiraely: Ny fahitana izay hitany dia ho amin’ny andro maro mbola ho avy, ary ny amin’ny fotoana mbola lavitra no amaminaniany. Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Tsy hisy intsony ny teniko haharitra ela, fa ny teny izay nolazaiko dia hotanterahina.” Ezekiela 12:21–25, 27, 28.” Ilay Ady Lehibe, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Tsy ny fanoharana momba ny virijina folo sy ny Habakoka toko faharoa ihany no hitan’ny Millerita fa tanterahiny, fa notarihina koa izy ireo hahita fa ilay tantara izay nanatanterahany ireo faminaniana ireo dia famantarana omen’i Ezekiela an’io tantara io ihany koa, izay hahatanteraka “ny vokatry ny fahitana rehetra.” Ny andalam-potoana izay maneho ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo no toerana ahatanterahan’ny vokatry ny fahitana rehetra!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Ny tsipika izay maneho ny vanim-potoanan’ny ranonorana farany sy ny fanisiana tombo-kase ireo efatra arivo amby efatra-polo sy iray hetsy dia atambatra mba hampiorina fa ny tantara ara-paminaniana dia mitondra mandrakariva ny sonian’ny Alfa sy Omega.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Ny tantaran’ny Millerita dia manomboka amin’ny feon’ilay anjely ao amin’ny Apokalypsy toko faha‑folo, ary mifarana amin’izany feo izany ihany. Ny 11 Septambra 2001 dia manomboka amin’ny feo voalohany ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo, ary mifarana amin’ny feo faharoa ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo. Ny Habakoka toko faha‑roa dia manomboka amin’ny feon’ny mpiambina, ary mifarana amin’ny feon’ny mpiambina ao amin’i Jeremia. Ny loza voalohany dia manomboka amin’i Mohammed, ary mifarana amin’i Mohammed II. Ny loza faharoa dia manomboka amin’ny famotsorana ireo anjely efatra an’ny Islama ary mifarana amin’ny famerana ny Islama.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Ny fomba fiasa izay atao hoe ranonorana farany dia ilay “tsipika manampy tsipika” ao amin’i Isaia, ary ireo tsipika ampiraisina mba hamantarana sy hanorenana ny hafatry ny ranonorana farany dia mitondra mandrakariva ny mariky ny Alfa sy Omega. Ny loza voalohany ao amin’ny Apokalypsy toko faha-sivy dia manomboka amin’i Mohammed ary mifarana amin’i Mohammed II. Mizara ho karazana ady roa io vanim-potoana io: ny voalohany dia fanafihana tsy voalamina natao tamin’i Roma, izay nanomboka tamin-kery tamin’i Abubakar; ary avy eo dia vanim-potoana maharitra dimampolo amby zato taona, izay nanatanterahana ny ady voalamina voalohany nataon’ny finoana silamo.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Ny dimampolo amby zato taona dia asehon’ny faminanian’ny fotoana hoe “dimy volana”. Ny loza faharoa koa dia manana faminanian’ny fotoana, izay telonjato iraika amby sivifolo taona sy dimy ambin’ny folo andro. Koa noho izany, satria ny firafitra ara-paminaniana momba ny loza voalohany sy ny loza faharoa dia mampifandray ny fiafarana amin’ny fiandohana, dia misy fizarana eo anelanelan’ny fanisiana tombo-kase sy fe-potoana voafaritra manokana. Ny fizotry ny fanisiana tombo-kase dia aseho eo am-piandohan’ny tantaran’ny loza voalohany, ary aseho eo amin’ny fiafaran’ny loza faharoa.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Izay manaraka ny fanisiana tombo-kase ao amin’ny andininy fahefatra, ao amin’ny loza voalohany, dia ny “dimy volana” (dimampolo amby zato taona). Io dimy volana io dia voafaritra indroa, indray mandeha ao amin’ny andininy fahadimy ary indray ao amin’ny andininy fahafolo. Izay mialoha ny fizotran’ny fanisiana tombo-kase nanomboka ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, ao amin’ny loza faharoa, dia ny faminaniana momba ny “ora, andro, volana ary taona” (iraika amby sivifolo sy telonjato taona ary dimy ambin’ny folo andro), ao amin’ny andininy fahadimy ambin’ny folo. Rehefa atambatra ho tsipika mitohy iray, ny trompetra fahadimy sy fahenina dia manomboka sy mifarana amin’ny sary anehoana ny fizotran’ny fanisiana tombo-kase.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Tahaka andalana roa, rehefa ampiharina hoe “andalana mifanindry andalana,” dia manondro fiandohana sy fiafarana voamarik’i Mohammed voalohany sy Mohammed faharoa. Amin’ny hoe “andalana mifanindry andalana,” dia manondro vanim-potoana roa miavaka ao amin’ny andalana tsirairay izy ireo, izay vokatry ny fananan’ny andalana tsirairay faminaniana ara-potoana. Ao amin’ny tantaran’ny loza voalohany, ny Silamo dia tokony “handratra” an’i Roma, ary ao amin’ny loza faharoa kosa, dia tokony “hamono” an’i Roma. Ny loza voalohany dia ady natao tamin’ny lefona sy sabatra ary zana-tsipìka, ary ny loza faharoa no nampiditra ny vovon-tafondro ho fitaovam-piadiana.

“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. 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.

“TEMANA 10. Ary nanana rambony tahaka ny an’ny maingoka izy, ary nisy fanindronana teo amin’ny rambony; ary ny heriny dia ny handratra ny olona mandritra ny dimy volana. 11. Ary nanana mpanjaka nifehy azy izy, dia ilay anjelin’ny lavaka tsy hita noanoa, izay Abadona no anarany amin’ny teny Hebreo, fa Apoliona kosa no anarany amin’ny teny Grika.

“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

“Hatreto, i Keith dia nanome antsika sary fanoharana momba ny fanenoan’ny trompetra dimy voalohany. Kanefa ankehitriny dia tsy maintsy hiala aminy isika, ka hiroso amin’ny fampiharana ilay lafin-javatra vaovao amin’ny faminaniana izay ampidirina eto; dia ny fotoana ara-paminaniana.

“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

“Ny fahefany dia ny hampahory ny olona dimy volana.—1. Mipoitra ny fanontaniana hoe: olona iza no tokony hampahoriny mandritra ny dimy volana?—Tsy isalasalana fa ireo ihany no novonoiny tatỳ aoriana (jereo andininy 15); ‘Ny ampahatelon’ny olona,’ na ny ampahatelon’ny fanjakana Romanina,—dia ny fizarana grika aminy.

“2. When were they to begin their work of torment? The 11th verse answers the question.

“2. Oviana no tokony hanombohany ny asan’ny fampijaliana? Ny andininy faha-11 no mamaly izany fanontaniana izany.

“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

“(1) ‘Nanana mpanjaka nanapaka azy izy.’ Hatramin’ny nahafatesan’i Mohammed ka hatramin’ny saiky fiafaran’ny taonjato fahatelo ambin’ny folo, dia nizarazara ho antoko maro samy hafa ny Mohammedans teo ambany fitarihan’ny mpitondra maromaro, ka tsy nisy fitondrana sivily ankapobeny nanjaka tamin’izy rehetra. Tamin’ny manakaiky ny fiafaran’ny taonjato fahatelo ambin’ny folo, dia nanorina fitondrana iray i Othman, izay efa fantatra hatramin’izay ho fitondrana na fanjakana Ottoman, ary nitombo izany mandra-pahazoany ny ankamaroan’ireo foko Mohammedan lehibe rehetra, ka nampiray azy ho fanjakam-be tokana.”

“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

“(2) Ny toetran’ilay mpanjaka. ‘Izay anjelin’ny lavaka tsy hita noanoa.’ Ny anjely dia manambara iraka, mpanompo, na tsara na ratsy, ary tsy voatery ho zava-boary ara-panahy mandrakariva. ‘Ny anjelin’ny lavaka tsy hita noanoa,’ na ny lehiben’ny mpanompon’ny fivavahana izay nivoaka avy tao rehefa nosokafana izany. Izany fivavahana izany dia ny Mohammedanisma, ary ny sultana no lehiben’ny mpanompony. ‘Ny Sultana, na grand Seignior, araka ny iantsoana azy tsy anavahana, dia ihany koa Kalifa Ambony indrindra, na mpisoronabe, mampiray ao amin’ny tenany ny haja ara-panahy ambony indrindra sy ny fahefana laika fara tampony.’—World As It Is, p.361.

“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

“(3) Ny anarany. Amin’ny teny Hebreo, ‘Abadona’, ilay mpandringana; amin’ny teny Grika, ‘Apoliona’, izay mandringana na manimba. Noho izy manana anarana roa samy hafa amin’ny fiteny roa, dia miharihary fa ny toetra, fa tsy ny anaran’ilay fahefana, no tiana haseho. Raha izany, araka ny ambaran’ireo fiteny roa ireo, dia mpandringana izy. Izany hatrany no toetran’ny fitondram-panjakana Ottoman.”

“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

“Fa oviana anefa no nanaovan’i Othman ny fanafihany voalohany tamin’ny fanjakana grika?—Araka an’i Gibbon, Decline and Fall, sns., ‘niditra voalohany tao amin’ny tanin’i Nicomedia i Othman tamin’ny andro faha-27 Jolay, 1299.’”

“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

“Ang mga kalkulasyon ng ilang manunulat ay ibinatay sa palagay na ang panahon ay dapat magsimula sa pagkakatatag ng imperyong Otomano; ngunit ito ay maliwanag na pagkakamali; sapagkat hindi lamang sila magkakaroon ng isang hari na maghahari sa kanila, kundi pahihirapan din nila ang mga tao sa loob ng limang buwan. Ngunit ang panahon ng pagpapahirap ay hindi maaaring magsimula bago ang unang pagsalakay ng mga nagpapahirap, na, gaya ng naipahayag sa itaas, ay noong Hulyo 27, 1299.

“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

Ny fikajiana manaraka, izay naorina teo ambonin’ity fiandohana ity, dia natao sy navoaka tao amin’ny asa iray mitondra ny lohateny hoe, Christ’s Second Coming, etc., nosoratan’i J. Litch, tamin’ny 1838.

“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

“‘Ary nomena azy ireo dia ny hampahory ny olona mandritra ny dimy volana.’ Hatreo no niitatran’ny fanirahana nomena azy, dia ny hampijaly amin’ny fandrobana tsy an-kijanona, nefa tsy ny hamono azy ara-politika. ‘Dimy volana,’ telopolo andro isam-bolana, dia manome andro dimampolo amby zato; ary ireo andro ireo, satria tandindona, dia milaza taona dimampolo amby zato. Manomboka ny 27 Jolay 1299, ireo taona dimampolo amby zato dia tonga hatramin’ny 1449. Nandritra izany fotoana manontolo izany dia nirotsaka tao anatin’ny ady saika tsy tapaka tamin’ny fanjakana grika ny Tiorka, nefa mbola tsy naharesy azy akory. Azony sy notanany ny faritany grika maromaro, kanefa mbola voatazona ihany ny fahaleovan-tenan’ny Grika tao Constantinople. Fa tamin’ny 1449, dia ny fiafaran’ireo taona dimampolo amby zato, nisy fiovana tonga, izay ho hita ao amin’ny tantara eo ambanin’ny trompetra manaraka.” Uriah Smith, Daniel and Revelation, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

I Uriah Smith dia manonona ny kajin’i Josiah Litch momba ny dimampolo amby zato taona, izay, rehefa tapitra izany, dia maneho teboka fiaingana ho an’ilay faminaniana momba ny telonjato amby iraika amby sivifolo taona sy dimy ambin’ny folo andro ao amin’ny Trompetra manaraka. Raha naneho hevitra momba ny faminanian’i Litch mikasika ireo faminaniana ara-potoana roa mifamatotra ireo i Rahavavy White, dia izao no voarakitra:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Tamin’ny taona 1840 dia nisy fahatanterahan’ny faminaniana iray hafa niavaka izay nampientanentana ny fahalianan’ny besinimaro. Roa taona talohan’izany, Josiah Litch, anankiray tamin’ireo mpitoriteny lehibe indrindra nitory ny fihavian’i Kristy fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, ka naminany ny fianjeran’ny Fanjakana Ottoman. Araka ny kajikajiny, io hery io dia tsy maintsy ho resy... amin’ny 11 Aogositra 1840, amin’izay fotoana izay no azo antenaina hirodana ny fahefan’ny Ottoman ao Constantinople. Ary mino aho fa ho hita fa izany tokoa no zava-misy.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Tamin’ilay fotoana voatondro indrindra, i Torkia, tamin’ny alalan’ireo ambasadaorony, dia nanaiky ny fiarovan’ireo hery niray dina tany Eoropa, ka dia nametraka ny tenany teo ambanin’ny fifehezan’ireo firenena kristiana. Ilay zava-nitranga dia nanatanteraka marina tokoa ilay faminaniana. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i Miller sy ireo namany, ary hery manosika mahagaga no nomena ny hetsika momba ny fiavian’i Kristy. Olona manam-pahaizana sy manana toerana no niombona tamin’i Miller, na tamin’ny fitoriana izany na tamin’ny famoahana an-tsoratra ny heviny, ary nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia niely haingana ny asa.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “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.”

Ny loza voalohany sy faharoa dia mifamatotra amin’ny alalan’ny faminaniana ara-potoana roa izay mifamatotra. Ny loza voalohany dia manomboka amin’ny fanoharana momba ny fanisiana tombo-kase, ary ny loza faharoa dia mifarana amin’ny tantaran’ny 11 Aogositra 1840 ka hatramin’ny fanenoan’ny trompetra fahafito tamin’ny 22 Oktobra 1844, izay fanoharana momba ny fanisiana tombo-kase koa. Ny fiandohana sy ny fiafarana dia mitondra ny sonian’ny Alfa sy Omega, satria, tahaka ny tamin’ilay tantara izay nanamafisan’i Kristy ny fanekena nandritra ny herinandro iray, dia voazara ho ampahany roa ilay fe-potoana. Ny fe-potoana voalohany dia manomboka amin’ilay Mohammed voalohany, ary mifarana amin’ilay Mohammed faharoa. Ny fe-potoana faharoa dia manomboka amin’ny hoe “feo avy tamin’ny tandroka efatry ny alitara volamena izay eo anatrehan’Andriamanitra,” ary mifarana amin’ny “feon’i” Kristy, izay mianiana “amin’izay velona mandrakizay mandrakizay, izay nahary ny lanitra sy izay ao aminy, ary ny tany sy izay ao aminy, ary ny ranomasina sy izay ao aminy, fa tsy hisy andro intsony.”

We will continue this study in the next article.

Hataontsika ao amin’ny lahatsoratra manaraka ny tohiny amin’ity fandalinana ity.

“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

“Ny fanontaniana rehetra izay azon’i Satana atsangana ao an-tsaina mba hamoronana fisalasalana momba ny tantara lehibe mikasika ny diany taloha nataon’ny vahoakan’Andriamanitra dia hampifaly ny fiandrianany satanika ary fahatafintohinana eo anatrehan’Andriamanitra. Ny vaovao mahafaly momba ny fihavian’ny Tompo tsy ho ela amin-kery sy voninahitra lehibe ho amin’izao tontolontsika izao dia fahamarinana, ary tamin’ny taona 1840 dia nisy feo maro nasandratra ho amin’ny fanambarana izany.” Manuscript Releases, volume 9, 134.