When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.
Rehefa nitarika ny olony amin’ny andro farany hiverina amin’ireo “lalana taloha” ao amin’i Jeremia ny Tompo tamin’ny 11 Septambra 2001, dia efa nampahafantariny sahady ny fitsipiky ny fampiharana intelo ny faminaniana.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Hoy izao no lazain’i Jehovah: Mitsangàna eo amin’ny làlana ianareo, ka jereo, ary anontanio ny amin’ireo làlana fahiny, izay misy ny làlana tsara, dia mandehana eo aminy, ary hahita fitsaharana ho an’ny fanahinareo ianareo. Nefa hoy izy: Tsy handeha eo izahay. Ary nanendry mpiambina ho aminareo koa Aho ka nanao hoe: Henoy ny feon’ny trompetra. Nefa hoy izy: Tsy hihaino izahay. Jeremia 6:16, 17.
When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.
Rehefa naverin’ny Tompo ho amin’ny lalana taloha ny olony, dia hahita fitsaharana izy ireo (ny ranonorana farany), ary tamin’izany no nomena hafatra trompetra ny mpiambina. Ny mpaminany rehetra no tena manondro amin’ny fahatanterahany ny faran’ny andro farany, ka ny hafatra trompetran’ny andro farany dia ny trompetra farany, dia ny trompetra fahafito, izay ilay loza fahatelo.
When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.
Rehefa nanomboka nandeha tao anatin’ny lalana taloha ny vahoakany amin’ny andro farany, dia fantatra fa ny toetra mampiavaka ny loza voalohany dia nanondro mpitarika ara-tantara ara-panoharana iray manokana (Mohammed), ary ny loza faharoa dia nanao toy izany koa (Osman). Hita fa ny trompetra efatra voalohany tsirairay avy koa dia samy nanana mpitarika ara-panoharana manokana hamantarana ilay trompetra, ary tamin’izany no nahafantarana fa i Osama bin Laden no mpitarika ara-panoharana amin’ny loza fahatelo.
Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.
Mohammed dia nifandray tamin’i Arabia, ary Osman no tandindon’ny Fanjakana Ottomanina tany Torkia, ary Osama bin Laden kosa nisolo tena ny fampihorohoroana silamo maneran-tany, na dia Arabo aza izy, tahaka an’i Mohammed.
It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.
Nekena koa fa ny loza voalohany dia nandratra ny tafik’i Roma, ary ny loza faharoa kosa dia namono ny tafik’i Roma. Avy eo dia nekena fa ny 11 Septambra 2001 no teboka izay nandratan’ny finoana silamo, amin’ny maha-loza fahatelo azy, ny tafik’i Roma (Etazonia); nefa amin’ny lalàn’ny Alahady dia hovonoiny ny tafik’i Roma, rehefa tonga amin’ny fiafarany i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, ka manolotra ny fiandrianam-pireneny ho eo ambanin’ilay firaisana in-telo an’ny dragona sy ny bibidia ary ny mpaminany sandoka.
It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.
Nankatoavina fa i Etazonia no ilay biby niakatra avy tamin’ny tany, manana tandroka roa misy fahefana. Ny toetra faminaniana fototra iray ananan’ilay biby avy amin’ny tany dia ny fiovàny avy amin’ny zanak’ondry ho dragona. Ara-paminaniana, ny tandroka dia maneho hery, ary ny herin’ilay biby avy amin’ny tany dia ny Repoblikanisma sy ny Protestantisma, izay naseho ho toy ny tandroka roa an’ilay biby avy amin’ny tany. Fa ankehitriny, amin’ny andro farany, ireo hery roa an’ilay biby avy amin’ny tany dia niova ho fahefana ara-tafika sy ara-toekarena. Tamin’ny 11 Septambra 2001 dia namely ny tany ny finoana silamo avy amin’ny loza fahatelo, dia namely ny tany, tandindon’ilay biby avy amin’ny tany, ny Pentagon, tandindon’ny heriny ara-tafika, ary ny Tilikambo Kambana tao New York City, tandindon’ny heriny ara-toekarena.
When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.
Rehefa fantatra koa fa ny tantara tany am-piandohan’ny loza voalohany, sy ny tantara tany am-pamaranana ny loza faharoa, dia samy naneho fanoharana momba ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo, dia fantatra fa tamin’ny fahatongavan’ny loza fahatelo, rehefa nampidinina ny trano lehibe tao New York, dia voamarina fa efa nanomboka ny fizotry ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny ve dia tonga ny teny fa efa nambarako hoe hofafan’ny onjan-dranomasina lehibe i New York? Tsy mbola nilaza izany mihitsy aho. Efa nilaza aho, raha nijery ireo trano lehibe natsangana tao, rihana mifanesy ambonin’ny rihana, hoe: ‘Endrey ny zava-miseho mahatsiravina hitranga rehefa hitsangana ny Tompo hampihorohoro indrindra ny tany! Amin’izany dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho avy amin’ny tany. Nefa tsy manana fahazavana manokana aho momba izay ho avy amin’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia harodana ireo trano lehibe any noho ny fihodinana sy fanakorontanan’ny herin’Andriamanitra. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireo rafitra goavana ireo. Hisy zava-miseho izay tsy azontsika saintsainina akory ny hamafin’ny fahatahorana ao aminy.” Review and Herald, July 5, 1906.
The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.
Ny “fandringanana izay eo amin’izao tontolo izao” dia ny toetran’ny Islamo, fa ny toetrany dia aseho ho Apollyona sy Abadona ao amin’ny toko fahasivy, andininy faha-iraika ambin’ny folo, ao amin’ny Apokalypsy.
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 (NINE ELEVEN).
Ary nanana mpanjaka teo aminy izy, dia ilay anjelin’ny lavaka tsy hita noanoa, izay Abadona no anarany amin’ny teny Hebreo, fa amin’ny teny Grika kosa dia Apoliona no anarany. Apokalypsy 9:11 (SIVY IRAIKA AMBIN’NY FOLO).
The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.
Ny hevitry ny anarana, na ny toetran’ilay mpanjaka izay manjaka amin’ny Islama, na amin’ny teny Hebreo na amin’ny teny Grika, araka ny asehon’ireo anarana roa ireo, dia “fahafatesana” sy “fandringanana,” izay tonga tamin’ny 11 Septambra 2001, rehefa narodana ireo trano lehibe tao New York. Tamin’izay fotoana izay no nanomboka tanteraka ny Apokalypsy toko fahavalo ambin’ny folo, andininy voalohany ka hatramin’ny fahatelo.
It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.
Voamarika fa ny filazana voalohany momba ilay lehilahy dia an’ny finoana silamo ao amin’ny bokin’ny Genesisy dia nampiasa ny teny hebreo ho an’ilay “boriky arabo dia,” izay nadika tao amin’ilay andininy hoe “lehilahy dia.” Ny mariky ny finoana silamo dia ny taranaky ny soavaly, ary ao amin’ny Apokalypsy toko fahasivy dia naseho koa ho soavaly fiadiana izany. Eo amin’ireo tabilao masina ao amin’i Habakoka, izay efa nampahafantarina ny olon’Andriamanitra fa “tsy tokony hovaina,” dia naseho tamin’ny soavaly fiadiana koa ny finoana silamo.
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, torontoronina ianao, ka hiteraka zazalahy, ary ny anarany hataonao hoe Isimaela; satria Jehovah efa nandre 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 first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
Ny filazana voalohany ny nahaterahan’i Ismaela dia nampifandraisina tamin’ny “famerana,” izay tonga marika fototra nifandray tamin’ny finoana silamo.
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
Ary Saray, vadin’i Abrama, dia tsy niteraka taminy; ary nanana ankizivavy mpanompo izy, Egyptianina, Hagara no anarany. Ary hoy Saray tamin’i Abrama: Indro ankehitriny, Jehovah no nihazona ahy tsy hiteraka; masìna ianao, midira amin’ny ankizivaviko; angamba hahazo zanaka amin’ny alalany aho. Ary Abrama nihaino ny tenin’i Saray. Genesisy 16:1, 2.
In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.
Ao amin’io filazana voalohany indrindra momba ny Islam io ihany, araka ny asehon’ny nahaterahan’i Ismaela, dia asongadina ny fanekena. Ny hevitra momba ny fanekena dia fototra ao amin’ny fivavahana silamo. Ny teny hoe “Islam” dia avy amin’ny teny arabo roa, dia ny “salaam,” izay midika hoe “fiadanana”, sy ny “aslama,” izay midika hoe “manaiky” na “milefitra”. Mampianatra ny Islam fa ny mino dia tokony hampanaiky ny sitrapony ho eo ambanin’ny sitrapon’i Allah (Andriamanitra) amin’ny lafiny rehetra amin’ny fiainana. Rehefa tonga saina Saraha fa nanao fanapahan-kevitra ratsy izy tamin’ny namporisihana an’i Abrahama haka an’i Hagara ka hiteraka an’i Ismaela, dia nahazo alalana avy tamin’i Abrahama izy mba hitondra an’i Hagara amin’ny fomba feno hasiahana, ka izany no nahatonga an’i Hagara handositra niala tao an-tranon’i Abrahama. Tao no nandraisany hafatra avy tamin’ilay anjely.
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 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 16:6–12.
Fa hoy Abrama tamin’i Saray: Indro, eo an-tananao ny ankizivavinao; ataovy aminy izay sitrakao. Ary rehefa nampahorian’i Saray izy, dia nandositra niala teo anoloany. Ary ilay Anjelin’i Jehovah nahita azy teo anilan’ny loharano iray tany an-efitra, dia teo anilan’ilay loharano eo amin’ny lalana mankany Shora. Ary hoy Izy: Ry Hagara, ankizivavin’i Saray, avy aiza no nihavianao? ary hankaiza no halehanao? Dia hoy izy: Mandositra niala teo anatrehan’i Saray tompovaviko aho. Ary hoy ilay Anjelin’i Jehovah taminy: Miverena any amin’ny tompovavinao, ka manetre tena eo ambanin’ny tanany. Ary hoy ilay Anjelin’i Jehovah taminy: Hataoko maro dia maro indrindra ny taranakao, ka tsy ho voaisa izy noho ny hamaroany. Ary hoy ilay Anjelin’i Jehovah taminy: Indro, manan’anaka ianao, ka hiteraka zazalahy, ary ny anarany hataonao hoe Isimaela; satria Jehovah efa nandre ny fahorianao. Ary izy ho lehilahy dia; ny tanany hanohitra ny olona rehetra, ary ny tanan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:6–12.
The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.
Ny fifehezan’ny Silamo, ny “fanaiky” izay maneho ny toetran’ny fivavahana silamo, ary ny anjara asan’ny Silamo dia samy hita avokoa ao amin’ny filazana voalohany an’i Ismaela, ary maneho ny ADN ara-paminaniana an’ilay Silamo izay asehon’ireo loza telo ao amin’ny Apokalypsy. Raha vantany vao nentin’ny Tompo niverina ho amin’ny lalana fahiny ao amin’i Jeremia ny vahoakany, dia fantatr’izy ireo koa fa ny “rivotra efatra” izay tazonin’ireo anjely efatra ao amin’ny Apokalypsy toko faha-7 ho voafehy, dia ireo rivotra efatry ny Silamo manokana.
“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.” Manuscript Releases, volume 20, 217.
“Ny anjely dia mihazona ny rivotra efatra, izay aseho ho tahaka ny soavaly romotra mitady hiala ka hirohotra handeha manerana ny tavan’ny tany rehetra, mitondra fandringanana sy fahafatesana eo amin’ny lalany.” Manuscript Releases, volume 20, 217.
The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.
Ny “soavaly tezitra” an’ny finoana silamo, izay sady ireo “rivotra efatra” koa izay “sakanana” mandra-pahatanteraky ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo, dia mitondra “fahafatesana sy fandringanana” (Abadona sy Apoliona) eo amin’ny “lalany.” Tahaka ny famerana napetraka tamin’i Hagara izay nametraka izany toetra ara-paminaniana izany tao anatin’ny tandindon’ny finoana silamo, dia samy voasakan’ny famerana ireo rivotra efatra sy ny soavaly tezitra; ary rehefa tafapetraka izany zava-misy izany, dia fantatra fa ny fiandohan’ny loza voalohany no manondro famerana napetraka tamin’ny finoana silamo araka ny asehon’ny didy ara-tantara navoakan’i Abubakara.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Ary nasaina izy mba tsy hanimba ny ahitra amin’ny tany, na zavatra maitso akory, na hazo akory; fa ireo olona ihany izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny. Apokalypsy 9:4.
Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.
Andalana eo ambonin’ny andalana, ny fiandohan’ny loza faharoa, izay ao amin’ny fampiharana in-telo ny loza telo no apetraka eo ambonin’ny fiandohan’ny loza voalohany, dia manondro ny famotsorana ireo anjely efatra, izay ao amin’io andininy io no misolo tena ny famotsorana ny jiady lehibe faharoan’ny finoana silamo.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
Nanao tamin’ilay anjely fahenina izay nanana ny trompetra hoe: Vahao ireo anjely efatra izay voafatotra eo amin’ilay ony lehibe Eofrata. Apokalypsy 9:14.
It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.
Noho izany dia takatra fa, eo am-piandohan’ny loza fahatelo, ny finoana silamo dia samy havoaka sy hotanana ihany koa, izay indrindra no fanambaran’i Sister White.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Amin’izany fotoana izany, raha eo am-pifaranana ny asan’ny famonjena, dia ho avy eto ambonin’ny tany ny fahoriana, ary ho tezitra ny firenena, nefa hotanana mba tsy hanakana ny asan’ny anjely fahatelo. Amin’izany fotoana izany no hihavian’ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, mba hanome hery ny feo mafy ataon’ny anjely fahatelo, sy hanomanana ny olomasina hijoro amin’ny fotoana handrotsahana ny loza fito farany.” Early Writings, 85.
When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”
Rehefa nodinihina ny firaketana ara-tantaran’ny finoana silamo, dia hita fa ny ady sy ny zava-bitan’ny finoana silamo arabo tamin’ilay loza voalohany dia takatry ny finoana silamo ho “jihady lehibe voalohany”, ary fa ny adin’ny Fanjakana Ottoman izay nanomboka tamin’ny namotsorana ireo anjely efatra dia takatry ny finoana silamo ho “jihady lehibe faharoa”. Mifanaraka amin’ilay fampiharana intelo, ny finoana silamo dia mino fa ny jihady lehibe fahatelo sy farany dia nanomboka tamin’ny 11 Septambra 2001. Araka izay nosoratan’i William Miller fahiny hoe: “Mifanaraka ny tantara sy ny faminaniana.”
The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.
Ny fampiharana “andalana ambonin’ny andalana” momba ny famotsorana sy ny faneriterena niara-nitranga, araka ny asehon’ny fametrahana mifanindry ny tsipika ara-paminaniana fanombohan’ny loza voalohany sy faharoa, dia nohamafisin’ny Fanahin’ny Faminaniana tamin’ny fomba tanteraka; ary vetivety taorian’ny namelezan’ny Islama tamin’ny 11 Septambra 2001, ny Filoha George W. Bush dia nametraka faneriterena maneran-tany tamin’ny Islama tamin’ny fanombohany ny adiny amin’ny fampihorohoroana. Ny famotsorana sy ny faneriterena niara-nitranga tamin’ilay “soavaly tezitra” dia ny Islama, dia nohamafisin’ny Baiboly sy ny Fanahin’ny Faminaniana ary koa ny tantara.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.
Izay “manaraka ny Zanak’ondry” miverina amin’ireo lalan-drazana fahiny Millerita dia mahita ny “fitsaharana,” izay ilay ranonorana farany, izay ambaran’i Rahavavy White fa manomboka rehefa tezitra ny firenena, nefa sakanana tsy hiseho tanteraka izany, tahaka ny tamin’ny 11 Septambra 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Tamin’izany fotoana izany, raha eo am-pifaranan’ny asam-pamonjena, dia hisy fahoriana hanjo ny tany, ary ho tezitra ny firenena, nefa hotazonina tsy hihoatra mba tsy hanakana ny asan’ny anjely fahatelo. Amin’izany fotoana izany no hihavian’ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, mba hanome hery ny feo mahery ataon’ny anjely fahatelo, ary hanomana ny olomasina hijoro amin’ny fotoana handrotsahana ireo loza fito farany.” Early Writings, 85.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.
Ireo izay “manaraka ny Zanak’ondry” miverina amin’ireo làlana fahiny Millerita dia mahita ny “fitsaharana,” dia ny ranonorana farany, izay ambaran’i Rahavavy White fa manomboka rehefa nidina tamin’ny 11 Septambra 2001 ilay anjely mahery ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
“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.
“Ny orana farany dia hidina amin’ny olon’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany rehetra dia hazavain’ny voninahiny.” Review and Herald, 21 Aprily 1891.
That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.
Nidina io anjely mahery io tamin’ny fotoana nandravana ny tranoben’i New York, dia nanomboka ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy iray alina, ary nanomboka niparitaka ny ranonorana farany. Ireo izay naverina ho amin’ny làlana fahiny an’i Jeremia, ka nahita ny “fitsaharana,” izay ny ranonorana farany, dia nahafantatra tamin’izay fa ny “fitsaharana sy famelombelomana” ao amin’i Isaia dia ny ranonorana farany koa; nefa izany koa dia famantarana ny fitsapana izay tamin’ny 11 Septambra 2001 no nifanandrina tamin’ny vahoakan’Andriamanitra, ary indrindra tamin’ireo “olona mpaniratsira” izay “nanapaka an’i Jerosalema”. Tonga saina izy ireo fa roa sosona ilay fitsapana, satria nisolo tena ny hafatry ny Silamo momba ny loza fahatelo izany, ary tsy latsa-danja amin’izany koa, nisolo tena ny fomba fiasa ara-Baiboly izay nanorina ny hafatry ny ranonorana farany.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.
Hoy Izy nanao taminy hoe: Ity no fitsaharana izay hampitsaharanao ny sasatra; ary ity no famelombelomana; kanjo tsy nety nihaino izy. Fa ny tenin’i Jehovah dia tonga taminy ho didy anampy didy, didy anampy didy; fitsipika anampy fitsipika, fitsipika anampy fitsipika; kely etỳ, ary kely erỳ; mba handehanany ka hianjerany hiamboho, sy ho torotoro, sy ho voafandrika, ary ho voasambotra. Koa mihainoa ny tenin’i Jehovah, ianareo lehilahy mpaniratsira, izay manapaka ity firenena ity ao Jerosalema. Isaia 28:12–14.
Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.
Ny fandehanana tamin’ny lalana fahiny no nahafahan’ny vahoakan’Andriamanitra amin’ny andro farany nahita fa ny fanoharana ny amin’ny virijina folo, izay “maneho ny fanandraman’ny vahoaka Advantista,” dia tokony haverina “amin’ny antsipiriany indrindra,” mandritra ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Ny fijoroana vavolombelon’ny tantara izay nahatanteraka voalohany ilay fanoharana dia nanondro fa ny Habakoka toko faharoa dia nifandray mivantana tamin’ilay fanoharana sady anisan’izany mihitsy. Koa ny “adihevitra” ao amin’ny Habakoka roa dia naneho ny fitsapana ny fitsaharana sy ny famelombelomana izay nolavin’ireo lehilahy mpaniratsira hohenoina. Raha mbola nanohy nandinika ny lalana fahiny ireo mpianatra mahatokin’ny Baiboly, dia tsapan’izy ireo fa tsy ny fanoharana ny amin’ny virijina folo sy ny Habakoka roa ihany no faminaniana iray ihany, fa toy izany koa ny Ezekiela toko faharoa ambin’ny folo.
“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, 393.
“Nisy ampahan’ny faminanian’i Ezekiela koa izay loharanon-kery sy fampiononana ho an’ny mpino: ‘Tonga tamiko ny tenin’i Jehovah hoe: Ry zanak’olona, inona izany ohabolana anananareo eo amin’ny tanin’ny Isiraely izany, manao hoe: Maharitra ela ny andro, ary tsy 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 hahemotra intsony izany.’ ‘Hoy ny taranak’Isiraely: Ny fahitana izay hitany dia ho amin’ny andro maro mbola ho avy, ary maminany ny amin’ny fotoana mbola lavitra izy. Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Tsy hisy hahemotra intsony ny teniko rehetra, fa ny teny izay nolazaiko dia hotanterahina.’ Ezekiela 12:21–25, 27, 28.” Ilay Hery Mifanandrina, 393.
The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.
Ny vanim-potoanan’ny famehezana ny efatra arivo amby efatra alina sy iray hetsy, araka ny asehon’ny hetsika Adventa tamin’ny 1840 ka hatramin’ny 1844, dia maneho ny vanim-potoana amin’ny andro farany, izay hahatanteraka ny hoe “ny vokatry ny fahitana rehetra” dia “ho tanteraka.” Ny tantara ara-paminaniana momba ny loza voalohany, rehefa apetraka eo ambonin’ny tantara ara-paminaniana momba ny loza faharoa, dia mampahafantatra ny tantara ara-paminaniana momba ny loza fahatelo, izay tantara ara-paminaniana momba ny famehezana ny efatra arivo amby efatra alina sy iray hetsy. Izany koa no tantaran’ny taona 1840 ka hatramin’ny 1844. Izany koa no tantara izay anatanterahana ny asan’ilay iraka izay manomana ny lalana ho an’ny Ilay Iraky ny Fanekena. Izany no tantara izay andalovan’ireo tandroka roa an’ilay bibidia avy amin’ny tany ao anatin’ny fiovàna avy amin’ny fahenina ho amin’ny “fahavalo” izay “avy amin’ny fito.” Izany no tantara izay amonoana ireo mpaminany roa eny an-dalambe, ao amin’ny toko fahairaika ambin’ny folo amin’ny Apokalypsy.
Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”
Tahaka izany koa, manan-danja lehibe ny zava-misy fa satria tsy mba diso na oviana na oviana ny tenin’Andriamanitra, ary mifanaraka amin’ilay fitsipika fa ny mpaminany rehetra dia miresaka bebe kokoa momba ny andro farany noho ny vanim-potoana hafa rehetra, tamin’ny 11 Septambra 2001 dia “efa akaiky ny andro ara-paminaniana,” izay “ny teny” izay nolazain’Andriamanitra “dia ho tanteraka,” ary “tsy hahemotra intsony izany.”
The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.
Ny fikomiana tamin’ny 1863 dia nanendry ny Advantisma Laodikiana hirenireny any an-efitra mandra-pahafatin’izy rehetra. Niverina tamin’izany tantara izany ny Tompo tamin’ny 11 Septambra 2001, tahaka ny nataony tamin’ny Isiraely fahiny tao Kadesy.
The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.
Ny fitsidihana voalohany tao Kadesy no niteraka ny fikomian’ireo mpisafo folo, ka nitondra ny fotoana nirenireneny tany an-efitra. Tamin’ny faran’ny efapolo taona, dia niverina tany Kadesy indray izy ireo, ary teo no nikapohan’i Mosesy fanindroany ny Vatolampy ka nosakanana tsy hiditra ao amin’ny Tany Nampanantenaina izy; kanefa izy ireo dia niditra tao niaraka tamin’i Josoa. Ny 11 Septambra 2001 no manamarika ny taranaka farany, ary Andriamanitra dia tsy mbola hanemotra ny Teniny intsony.
We will address this fact in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka izany zava-misy izany.
“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.
“Ang kasaysayan ng buhay ng Israel sa ilang ay itinala para sa kapakinabangan ng Israel ng Diyos hanggang sa wakas ng panahon. Ang mga pakikitungo ng Diyos sa mga lagalag sa disyerto sa lahat nilang pagparoo’t parito, sa kanilang pagdanas ng gutom, uhaw, at kapaguran, at sa kapansin-pansing mga pagpapahayag ng Kaniyang kapangyarihan upang sila’y saklolohan, ay isang banal na talinghaga, na hitik sa babala at tagubilin para sa Kaniyang bayan sa lahat ng kapanahunan. Ang sari-saring karanasan ng mga Hebreo ay isang paaralan ng paghahanda para sa kanilang ipinangakong tahanan sa Canaan. Ibig ng Diyos na sa mga huling araw na ito ay balik-aralan ng Kaniyang bayan, nang may mapagpakumbabang mga puso at mga espiritung handang maturuan, ang maaapoy na mga pagsubok na dinaanan ng sinaunang Israel, upang sila’y maturuan sa kanilang paghahanda para sa makalangit na Canaan.”
“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.
“Ilay vatolampy izay, nony nokapohina araka ny didin’Andriamanitra, dia namoaka ny ranony velona, dia tandindon’i Kristy, izay nokapohina sy notorotoroina mba hahazoana manomana loharano amin’ny alalan’ny rany ho famonjena ny olona ho very. Tahaka ny nikapohana ny vatolampy indray mandeha monja, no tsy maintsy nanolorana an’i Kristy koa ‘indray mandeha monja hitondra ny fahotan’ny maro.’ Fa rehefa nokapohin’i Mosesy tamim-pahamaikana ny vatolampy tao Kadesy, dia simba ilay tandindona mahafinaritra an’i Kristy. Tsy tokony hatao sorona fanindroany ny Mpamonjintsika. Satria indray mandeha monja no nanaovana ilay fanatitra lehibe, dia ilaina fotsiny ho an’izay mitady ny fitahian’ny fahasoavany ny mangataka amin’ny anaran’i Jesosy,—dia ny mandrotsaka ny fanirian’ny fo amin’ny vavaka feno fibebahana. Ny vavaka tahaka izany no hitondra eo anatrehan’ny Tompon’ny maro ny ratran’i Jesosy, ary amin’izay dia hirotsaka indray ny ra manome aina, izay nasehon’ny fikorianan’ny rano velona ho an’ny Isiraely nangetaheta.”
“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.
“Amin’ny alalan’ny finoana velona an’Andriamanitra sy ny fankatoavana amim-panetren-tena ny didiny ihany no ahafahan’ny olona manantena hahazo ny fankasitrahan’Andriamanitra. Tamin’ilay fotoana nisehoan’izany fahagagana lehibe izany tao Kadesy, dia very tsy hitan’i Mosesy intsony Ilay Mpanampy Azy Tsitoha, noho izy efa sasatry ny fimonomononana sy ny fikomian’ny vahoaka tsy ankijanona; tsy noheveriny ny didy hoe: ‘Mitenena amin’ny vatolampy ianareo, dia hamoaka ny ranony izy;’ ary raha tsy nisy ny hery avy amin’Andriamanitra, dia navela handoto ny tantaram-piainany tamin’ny fanehoana firehetan-po sy fahalemen’olombelona izy. Ilay lehilahy izay tokony ho, ary azony natao ny nijoro madio, tsy niova, ary tsy tia tena hatramin’ny famaranana ny asany, dia resin’ny fahalemena tamin’ny farany. Nohamavoina teo anatrehan’ny fiangonan’ny Isiraely Andriamanitra, raha toa kosa ka tokony ho nomem-boninahitra Izy ary ny anarany nankalazaina.”
“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.
“Ny fitsarana nambara avy hatrany tamin’i Mosesy dia tena nandratra sy nampietry indrindra,—fa izy miaraka amin’ny Isiraely mpiodina dia tsy maintsy ho faty alohan’ny hiampitana an’i Jordana. Fa moa ve ny olona hanambara fa ny Tompo dia nanao mafy tamin’ny mpanompony noho izany fahadisoana tokana izany? Efa nanome voninahitra an’i Mosesy Andriamanitra tahaka ny tsy nanomezany voninahitra olona hafa velona tamin’izany andro izany. Efa niaro ny raharahany imbetsaka Izy. Efa nihaino ny fivavahany Izy, ary efa niteny taminy mifanatrika, tahaka ny itenenan’ny olona amin’ny sakaizany. Araka indrindra ny haben’ny fahazavana sy ny fahalalana izay efa notanan’i Mosesy no nitomboan’ny helony.” Signs of the Times, October 7, 1880.