In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Tamin’ny lahatsoratra teo aloha dia nanamarika isika fa ny Millerita dia nahafantatra fa izy ireo no nanatanteraka ny fanoharana momba ireo virijiny folo, ny Habakoka toko faharoa ary ny Ezekiela toko faharoa ambin’ny folo, andininy iraika amby roapolo ka hatramin’ny valo amby roapolo. Ireo andininy ao amin’ny Ezekiela dia manambara fa rehefa tanteraka amin’ny fomba lavorary amin’ny andro farany ireo andalan-teny ara-paminaniana telo ireo, dia ho tanteraka “ny vokatry ny fahitana rehetra.” Rahavavy White koa dia miresaka momba izany toe-javatra izany.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Ao amin’ny Apokalypsy no ihaonan’ireo boky rehetra ao amin’ny Baiboly sy iafarany. Eto no famenon’ny bokin’i Daniela. Ny iray dia faminaniana; ny iray kosa fanambarana. Tsy ny Apokalypsy no boky voaisy tombo-kase, fa ilay ampahan’ny faminanian’i Daniela izay mahakasika ny andro farany. Nandidy ilay anjely hoe: ‘Fa ianao kosa, ry Daniela, akatòny ny teny, ary asio tombo-kase ny boky mandra-pihavin’ny andro farany.’ Daniela 12:4.” Asan’ny Apostoly, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Ny fanoharana ny amin’ny virijina folo dia averina amin’ny litera sy teny rehetra indrindra amin’ny andron’ny famehezana ny iray hetsy sy efatra alina sy efatra arivo, izay nanomboka tamin’ny 11 Septambra 2001 ary mifarana rehefa akatona amin’ireo virijina adala ny varavarana amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ao anatin’izany vanim-potoanan’ny tantara izany no anehoana ny vokatry ny fahitana rehetra voasolon-tena ao amin’ny hoe “mihaona sy mifarana ao ny boky rehetra ao amin’ny Baiboly.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Efa nanorina fototra iray amin’ny fahatakarana isika tao amin’ilay lahatsoratra teo aloha mba hanehoana ny tsipika ivelan’ny tantara izay aseho ao amin’ny andininy faha-efapolo amin’ny Daniela iraika ambin’ny folo, izay maneho ny tantara ara-politikan’ny tandrok’ilay bibin’ny tany, dia ny tandroka Repoblikana. Izany tantara izany dia mifanitsy amin’ny tantara ara-pivavahan’ny tandroka Protestanta marina an’ilay bibin’ny tany. Efa nofaritantsika ny tsipika faminaniana vitsivitsy izay miresaka ny tandroka Repoblikana an’ilay bibin’ny tany, ary apetratsika eo ambonin’ilay tantara ara-paminaniana izay nanomboka tamin’ny fotoan’ny farany tamin’ny 1989 ireo tsipika ireo.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Ny fotoana ara-paminaniana momba ilay bibidia avy amin’ny tany, izay nanomboka tamin’ny 1776 ka nifarana tamin’ny fotoanan’ny farany tamin’ny 1798, no tsipika kasainay hampiasaina mba hiezahana hampivondrona ireo tsipika rehetra izay miasa sy mampisy vokany ankehitriny. Ny vanim-potoana 1776 ka hatramin’ny 1798 dia mitondra ny mariky ny Alfa sy Omega, satria manomboka sy mifarana amin’ny hetsika ara-dalàna izy, izay teny lazain’ny firenena.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Ny fitenenan’ny firenena dia ny asan’ireo manam-pahefana mpanao lalàna sy mpitsara ao aminy.” Ilay Ady Lehibe, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Ny toetra lehibe iray mampiavaka ilay bibidia avy amin’ny tany dia ny fiteniny. Ny Lalàm-panorenan’i Etazonia dia tahirin-kevitra avy amin’Andriamanitra izay nanokatra ny varavarana ho amin’ny fahalalahana ara-pivavahana sy ara-politika, ary tamin’ny fanaovana izany dia nitelina ny “safo-drano” fanenjehana izay efa notanterahin’ny mpanjakan’i Eoropa sy ny fiangonana katolika nandritra ny taonjato maro.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Ary namoaka rano tahaka ny riaka avy tamin’ny vavany ny menarana hanaraka ilay vehivavy, mba hoentin’ny riaka izy. Fa ny tany namonjy ilay vehivavy, ary ny tany niloa-bava ka nitelina ny riaka izay naloaky ny dragona avy tamin’ny vavany. Apokalypsy 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Amin’ny faran’ny fanjakan’ilay bibidia avy amin’ny tany, amin’ny maha-fanjakana fahenina ao amin’ny faminaniana ara-Baiboly azy, dia hiteny indray izy; nefa amin’izany fotoana izany kosa dia hiteny tahaka ny dragona izy, amin’ny fanerena ny lalàn’ny Alahady.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Ary hitako fa, indro, nisy bibidia iray koa niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny toy ny dragona. Apokalypsy 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Ny bibidia avy amin’ny tany dia nanomboka ho fanjakana fahenina tamin’ny 1798, raha nalàna ny herin’ny fahefana papaly.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

«Ary rehefa ny Fanjakan’ny Papa, izay norobaina ny heriny, dia noterena hitsahatra amin’ny fanenjehana, dia nahita hery vaovao niakatra i Jaona mba hamerina hanakoako ny feon’ilay dragona, sy hanohy ilay asa masiaka sy feno fitenenan-dratsy tamin’Andriamanitra ihany. Io hery io, izay farany hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia nosoloan-tena tamin’ny bibidia iray manana tandroka tahaka ny an’ny zanak’ondry.» Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Tamin’ny taona 1798, raha nahazo ny ratra mahafaty ny fahefan’ny papa, dia niteny i Etazonia; ary tahaka ny mahazatra mandrakariva amin’ny Alfa sy Omega, ny fitenenana tany am-piandohana dia nialoha lalana ny fitenenana any amin’ny farany. Ny Alien and Sedition Acts dia nambaran’ny lalàna tamin’ny taona 1798, ho tandindon’ireo lalàna ampiharina amin’ny farany izay mikasika ny fifindra-monina tsy ara-dalàna sy ny haino aman-jery.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Ny vanim-potoana dinihintsika manomboka amin’ny 1776 ka hatramin’ny 1798 dia mitondra ny mariky ny Alfa sy Omega, satria izy no manondro ny “fitenenana” nataon’ny Fanambarana ny Fahaleovantena tany am-piandohana, izay manaloka mialoha ny Alien and Sedition Acts tamin’ny 1798. Eo afovoan’izany vanim-potoana izany no ahitana ny Lalàm-panorenan’i Etazonia. Io vanim-potoana io dia manome fanehoana ara-paminaniana ny fanjakan’ilay bibidia avy amin’ny tany, satria manomboka miteny tahaka ny zanak’ondry izy, nefa mifarana amin’ny lalàna maneho dragona ilay vanim-potoana. Kanefa, araka izay matetika mitranga, ny fiandohana sy ny fiafaran’ny zavatra iray dia mifanaraka amin’ny mifanohitra aminy. Ny mari-toerana voalohany amin’ilay vanim-potoana dia aseho ao amin’ny mari-toerana farany, ary ny mari-toerana afovoany dia ny Lalàm-panorenan’i Etazonia, izay nohamafisin’ny fanjakana TELO AMBIN’NY FOLO. Ny teny hebreo hoe “fahamarinana” dia noforonin’ny litera voalohany, narahin’ny litera fahatelo ambin’ny folo, ary narahin’ny litera farany amin’ny abidy hebreo.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Ny vanim-potoana izay saintsainintsika ankehitriny dia mitondra ny mari-pamantarana an’Ilay Voalohany sy Ilay Farany, Izay Fahamarinana. Ity vanim-potoana ity dia maneho fe-potoana iray izay mitondra ho amin’ny fiandohan’ny fanapahan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, ary noho izany dia maneho koa fe-potoana iray izay mitondra ho amin’ny fiafaran’ny fanapahan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Io vanim-potoana io dia nanomboka tamin’ny fotoan’ny farany tamin’ny 1989. Ny 1776 ka hatramin’ny 1798 dia tokony hapetraka eo ambonin’ny 1989 ka hatramin’ny lalàna Alahady ho avy tsy ho ela, rehefa miteny tahaka ny dragona ilay bibidia avy amin’ny tany, araka ny asehon’ny Alien and Sedition Acts.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Mendrika ny mametraka fahamarinana ara-paminaniana hafa iray ao anatin’ny fandalinantsika. Izany fahamarinana izany dia singa iray amin’ny “fotoanan’ny farany” amin’ny maha-tandindona azy, izay matetika tsy voamarika. Mety ho fantatry ny Advantisma Laodikeana tokoa fa ny taona 1798 no “fotoanan’ny farany,” kanefa amin’ny ankapobeny dia mifarana eo ny fahatakaran’izy ireo, satria tsy hainy akory fa ny tsipika rehetra momba ny fanavaozana dia mifanaraka amin’ireo tsipika hafa rehetra momba ny fanavaozana. Ny tsipika rehetra momba ny fanavaozana dia manomboka amin’ny “fotoanan’ny farany.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

I Moses dia naneho mialoha an’i Kristy, ary i Moses mihitsy no nilaza izany mazava, ary i Petera nanamafy izany ao amin’ny bokin’ny Asan’ny Apostoly.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Jehovah Andriamanitrao hanangana Mpaminany ho anao avy eo afovoanao, avy amin’ireo rahalahinao, tahaka ahy; Izy no hohenoinareo. Deoteronomia 18:15.

Jesus was to be “like unto” Moses.

I Jesosy dia “hitovy amin’i” Mosesy.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

Ary ankehitriny, ry rahalahy, fantatro fa tamin’ny tsy fahalalana no nanaovanareo izany, tahaka ny nataon’ny mpanapaka anareo koa. Fa ireo zavatra izay efa nambaran’Andriamanitra rahateo tamin’ny alalan’ny vavan’ny mpaminaniny rehetra, dia ny hiaretan’i Kristy fahoriana, no notanterahiny toy izany. Koa mibebaha ianareo, ary miovà fo, mba hovonoina tsy ho hita ny fahotanareo, rehefa ho avy avy amin’ny fanatrehan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy Kristy, Izay notorina taminareo rahateo teo aloha; Izay tsy maintsy horaisin’ny lanitra mandra-pahatongan’ny andro fanarenana ny zavatra rehetra, izay nolazain’Andriamanitra tamin’ny alalan’ny vavan’ny mpaminaniny masina rehetra hatramin’ny niandohan’izao tontolo izao. Fa Mosesy tokoa nilaza tamin’ny razana hoe: Mpaminany iray no hatsangan’i Jehovah Andriamanitrareo ho anareo avy amin’ny rahalahinareo, tahaka ahy; Izy no hohenoinareo amin’ny zavatra rehetra izay holazainy aminareo. Ary izao no hiseho: ny fanahy rehetra izay tsy hihaino izany Mpaminany izany dia hofongorana tsy ho isan’ny vahoaka. Eny, ary ny mpaminany rehetra hatramin’i Samoela sy izay rehetra nanaraka azy, dia izay rehetra niteny, no samy nanambara rahateo mialoha ireto andro ireto. Asan’ny Apostoly 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Ny fotoan’ny farany teo amin’ny tantaran’i Mosesy dia ny nahaterahany, ary izany dia tandindon’ny nahaterahan’i Kristy. Tamin’ny nahaterahan’i Kristy sy i Mosesy samy nisy fitomboan’ny fahalalana izay hizaha toetra izany taranaka izany. Ny fahalalana momba ny nahaterahan’izy roa tonta dia nitarika ny herin’ny dragona tao Egypta sy tao Roma samy hiezaka hamono ireo voatendry nampanantenaina ao amin’ny faminaniana. Ny mpiandry ondry teny an-tampon-kavoana sy ny olon-kendry avy tany atsinanana dia maneho ireo izay nahatakatra ny fitomboan’ny fahalalana tamin’ny fotoan’ny farany.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Ny zavatra matetika tsy voamarika dia izao: misy mariky ny lalana roa ao amin’ny fotoanan’ny farany. Tsy i Mosesy ihany no teraka, fa telo taona talohany dia teraka koa Aarona rahalahiny. Enim-bolana talohan’ny nahaterahan’i Kristy dia teraka koa Jaona, zanak’olo-mpiray tam-po aminy. Ny taona 1798 no tena ekena matetika ho “fotoanan’ny farany,” ary tamin’ny 1798 dia novonoina ilay bibidia (ilay rafitra ara-politika) izay notaingenan’ilay vehivavy janga nandritra ny Vanim-potoana Maizina, ary herintaona tatỳ aoriana dia maty koa ilay “vehivavy” izay nitaingina an’io bibidia io.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Tamin’ny taona 1989 dia nisy filoha roa. Reagan no nanapaka mandra-pahatongan’ny fanokanana tamin’ny taona 1989, ary avy eo dia Bush voalohany no nanomboka ny fitondrany. Ny fiafaran’ireo arivo roa ambin’ny enimpolo amby zato taona dia efa nasehon’ny fitopolo taona naha-babo tany Babylona, ary rehefa novonoin’i Jeneraly Kyrosy, zana-drahalahin’i Dariosa, i Belsazara tamin’ny alin’ny fanasana, dia i Dariosa no tena mpanjaka. Dariosa sy Kyrosy dia maneho ireo marika roa amin’izany fotoanan’ny farany izany.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Ny fifandraisana ara-paminaniana misy eo amin’i Mosesy sy Arona, Jaona sy Jesosy, Dariosa sy Kyrosy, ny fitondram-papa sy ny papa, ary Reagan sy Bush, dia samy loharanon’ny fahazavana ara-paminaniana avokoa raha dinihina amin’ny fomba fiasa marina. Ny tiana asongadina eto dia izao: Jaona, zanak’olo-mpiray tam-po amin’i Jesosy, no ilay feo miantso any an-efitra, izay efa naseho mialoha tamin’i Arona, rahalahin’i Mosesy, izay nandeha nankany an-efitra hihaona amin’i Mosesy mba ho feony.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Tao anatin’ny fe-potoana telopolo taona nialoha ny fanosorana an’i Kristy, ary tao anatin’ny telopolo taona nialoha ny antikristy, dia misy marika manondro ny “feo” iray. Ho an’i Kristy dia ilay feon’i Jaona niantso mafy tany an-efitra izany. Tamin’ny taona 533 dia namoaka didy i Justinien, izay nanondro ny antikristy ho mpanitsy ny heretika sy ho lohan’ny fiangonana. Ny didin’i Justinien no “feo” izay nanomana ny “didy” momba ny lalàn’ny Alahady tao amin’ny Konsilin’i Orléans tamin’ny taona 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Ny tafik’i Kyrosy Lehibe no feo nanambara fa efa antomotra ny handresen’i Dariosa an’i Babylona.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

“Ny fahatongavan’ny tafik’i Kyrosy teo anoloan’ny mandan’i Babylona dia famantarana ho an’ny Jiosy fa efa nanakaiky ny fanafahana azy avy amin’ny fahababoana. Maherin’ny zato taona talohan’ny nahaterahan’i Kyrosy no efa nanononan’ny Tsindrimandry ny anarany, ary nampanoratra ny amin’ny asa tena izy izay hotanterahiny amin’ny fakàna tampoka ny tanànan’i Babylona sy amin’ny fanamboarana ny lalana ho amin’ny famotsorana ny zanaky ny fahababoana. Tamin’ny alalan’i Isaia no efa nanaovana izao teny izao:”

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

“‘Izao no lazain’i Jehovah amin’ilay voahosony, dia amin’i Kyrosy, izay notantanako tamin’ny tànany ankavanana, mba hampanaiky firenena eo anatrehany; … mba hamoha eo anoloany ny vavahady roa ravina; ary ny vavahady tsy hihidy; Izaho handeha eo alohanao, ka hahitsy ny fitoerana mikitoantoana; hotorotoroiko ny vavahady varahina, ary hotapahiko ny hidy vy; dia homeko anao ny rakitry ny maizina sy ny harena miafina ao amin’ny toerana takona, mba hahafantaranao fa Izaho, Jehovah, izay miantso anao amin’ny anaranao, no Andriamanitry ny Isiraely.’ Isaia 45:1–3.” Mpaminany sy Mpanjaka, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Rehefa ekena fa andalana roa vavolombelona na marika roa no anorenana ny “fotoan’ny farany” ara-paminaniana, dia azo ekena koa fa ny iray amin’ireo marika roa ireo dia maneho famantarana, fanambarana, na fampitandremana momba ny tantara manatona. Arona, Jaona, Kyrosy, ary Justinien dia maneho marika iray izay mialoha ny fotoan’ny farany. Ny fotoan’ny farany tamin’ny 1798 dia faran’ilay fe-potoana aseho hatramin’ny 1776 ka hatramin’ny 1798. Ny marika eo afovoan’izany tantara izany dia ilay feo miantso mafy any an-efitra noho ny tantara manatona. Izany tantara izany dia nanomboka tamin’ny famoahana iray nandà ny fitondrana jadona nataon’ny mpanjaka na ny papa, ary nifarana tamin’ny famoahana iray izay maneho ny toetran’ny mpanao didy jadona. Ilay famoahana teo afovoany dia naneho ny “fampitandremana” momba ilay tantara ho avy, ary izany fampitandremana izany dia ny hoe hovàna sy hofoanana amin’ny faran’ilay tantara ny Lalàm-panorenan’i Etazonia.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Io tsipika ara-tantara io dia nanomboka naverina tamin’ny 1989, ary mifarana eo amin’ny lalàn’ny Alahady izany rehefa lavina ilay fampitandremana avy any an-efitra, roanjato taona talohan’izany, tamin’ny 1789. Ny 1989 no fotoanan’ny farany eo amin’ny faran’ny andininy faha-efapolo, ary mifanaraka amin’ny fotoanan’ny farany tamin’ny 1798 izany. Ny 1989 dia mifanaraka amin’ny 1776, ary ny lalàn’ny Alahady no maneho ny 1798. Eo afovoan’io tantara io, izay anatanterahana ny vokatry ny fahitana rehetra, dia tanteraka ny tantara izay nanomboka tamin’ny 11 Septambra 2001 ka mitohy mandra-pahatongan’ny fampitandremana tamin’ny 1789, ary foanana ny Lalàm-panorenana. Tsy maintsy misy marika eo afovoany, fa Andriamanitra tsy miova mandrakizay. Izany marika izany dia haneho fampitandremana ho an’ny tantara ara-paminaniana izay manomboka amin’ilay lalàn’ny Alahady efa antomotra.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

Ny taona 1989 no manamarika ny fotoan’ny farany ao amin’ny andininy faha-efapolo, izay mitondra mankany amin’ny lalàn’ny Alahady ao amin’ny andininy faha-iraika amby efapolo. Ny hafatra fampitandremana izay tonga taorian’ny fotoan’ny farany, nefa talohan’ny lalàn’ny Alahady, dia ny 11 Septambra 2001. Mampitandrina izany fa amin’ny famaranana io vanim-potoanan’ny tantara io, ny Loza fahatelo izay tonga tamin’ny 11 Septambra 2001, ary nofehezina avy hatrany, dia hamely indray amin’ny maha-fahagagana tsy nampoizina azy, ary tanàna an’arivony no horavana. Rehefa tonga izany fandravana izany dia hanomboka ny asa mahagaga ataon’i Satana, ary izany asa izany dia manomboka amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“Enga anie ny vahoakan’Andriamanitra mba hahatsapa ny fandringanana mananontanona an’arivony maro amin’ny tanàna, izay ankehitriny saiky efa natolotra ho amin’ny fanompoan-tsampy! Kanefa maro amin’ireo izay tokony hitory ny fahamarinana no miampanga sy manameloka ny rahalahiny. Rehefa tonga amin’ny saina ny herin’Andriamanitra izay mampiova fo, dia hisy fiovana mazava sy hentitra. Tsy hanana fironana hitsikera sy handrava ny olona. Tsy hijoro amin’ny toerana izay manakana ny mazava tsy hamirapiratra ho an’izao tontolo izao izy. Hifarana ny fitsikerany sy ny fiampangany. Miangona ho amin’ny ady ny herin’ny fahavalo. Misy ady mafy miandry antsika eo anoloana. Mifampitohiza, ry rahalahiko sy anabaviko, mifampitohiza. Mifamatòra amin’i Kristy. ‘Aza milaza hoe: Fikambanana!... ary aza matahotra izay atahorany, na mangovitra. Jehovah, Tompon’ny maro, no hamasino; ary aoka Izy no hatahoranareo, ary aoka Izy no hampangovitra anareo. Dia ho fitoerana masina Izy; nefa ho vato mahatafintohina sy vatolampy mahasolafaka ho an’ny taranak’Isiraely roa tonta, ary ho fandrika sy tonta ho an’ny mponina ao Jerosalema. Ary maro aminy no ho tafintohina sy ho lavo ary ho torotoro, ary ho voafandrika sy ho voasambotra.’”

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Sehatra iray izao tontolo izao. Ireo mpilalao, dia ny mponina ao aminy, no miomana hisehatra amin’ny anjara asany ao amin’ilay tantara an-tsehatra lehibe farany. Tsy hitan’ny maso intsony Andriamanitra. Eo amin’ireo vahoaka betsaka amin’ny taranak’olombelona dia tsy misy firaisana, afa-tsy rehefa miara-mikambana ny olona mba hanatanteraka ny fikasany feno fitiavan-tena. Andriamanitra dia mijery. Hotanterahina ny fikasany momba ireo olom-peheziny mpikomy. Tsy natolotra eo an-tànan’ny olona izao tontolo izao, na dia avelan’Andriamanitra hanjaka mandritra ny fotoana iray aza ireo singan’ny fisavorovoroana sy ny tsy filaminana. Hery iray avy any ambany no miasa mba hampisy ireo seho lehibe farany ao amin’ilay tantara an-tsehatra,—dia Satana miseho ho Kristy, sady miasa amin’ny fitaka rehetra avy amin’ny tsy fahamarinana ao amin’ireo izay mamatotra ny tenany hiaraka ao amin’ny fikambanana miafina. Ireo izay manaiky ho entin’ny firehetam-po ho amin’ny fiarahana mivondrona dia manatanteraka ny tetik’ilay fahavalo. Ny antony dia harahin’ny vokany.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Ny fandikan-dalàna dia saiky tonga amin’ny fara-fetrany. Fisafotofotoana no mameno izao tontolo izao, ary fahatahorana lehibe no ho avy tsy ho ela amin’ny zanak’olombelona. Efa tena akaiky ny farany. Isika izay mahalala ny fahamarinana dia tokony hiomana ho amin’izay hipoitra tsy ho ela amin’izao tontolo izao ho toy ny fahagagana mahery vaika.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Ny fampitandremana izay naseho an’ohatra tamin’ny fanombohan-kery ny Lalàm-panorenana tamin’ny 1789 dia ilay fampitandreman’ny anjely fahatelo, izay miverina amin’ny Kadesy faharoa, rehefa manomboka ny fanisiana tombo-kase an’ireo efatra alina sy efatra arivo amby iray hetsy. Izany fampitandremana izany dia ilay fampitandreman’ny feo voalohany ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, ary tamin’izany fotoana izany dia tsy ireo trano lehibe tao New York City ihany no nirodana, fa niova koa ny tena votoatin’ny Lalàm-panorenana. Ny Lalàm-panorenana dia nosoratana ary niorina teo ambonin’ny lalàna anglisy, izay azo faritana tsotra izao ny foto-pisainany fototra hoe: “tsy manan-tsiny ny olona iray mandra-pahaporofo fa meloka.” Ny Lalàm-panorenana dia nosoratana mba handavana izay fantatra amin’ny anarana hoe lalàna romana, izay azo faritana tsotra izao ny foto-pisainany fototra hoe: “meloka ny olona iray mandra-pahaporofo fa tsy manan-tsiny.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Ny fampitandremana avy any an-efitra tamin’ny 1789, izay nasehon’ny Lalàm-panorenana, dia maneho ny fampitandremana tamin’ny 11 Septambra 2001; ary tsy ny trano nirehitra ihany no nanamarika izany tantara izany tamin’ny fahatanterahana ara-bakiteny, fa ny fandalovana (fampandaniana) ny Patriot Act koa dia naneho izany fampitandremana izany.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Ny Lalànan’ny Patriotika (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) dia natolotra tao amin’ny Kongresin’i Etazonia fotoana fohy taorian’ny fanafihana fampihorohoroana tamin’ny 11 Septambra 2001. Ny volavolan-dalàna dia natolotra tao amin’ny Antenimieram-pirenena tamin’ny 23 Oktobra 2001, ary tao amin’ny Antenimieran-doholona tamin’ny 24 Oktobra 2001. Nosoniavin’ny Filoha George W. Bush ho lalàna izany tamin’ny 26 Oktobra 2001. Ny Lalànan’ny Patriotika dia natao hanamafisana ny fahafahan’ny governemanta manadihady sy misoroka asa fampihorohoroana ary hanitarana ny fahefana amin’ny fanaraha-maso sy ny fampiharana ny lalàna, ary nandà ilay foto-kevitra fototra sy iorenan’ny lalàna anglisy izay milaza fa tsy manan-tsiny ny olona iray mandra-pahaporofo ny helony. Mbola ampiasain’ny sangany ao anatin’ny governemanta hatramin’izao izy io mba hialana amin’ny fizotry ny lalàna araka ny tokony ho izy, ny fiainana manokana ary ny fitsarana ara-drariny.

We will continue this study in our next article.

Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

“Inona no toetrantsika amin’izao andro mahatahotra sy manetriketrika izao? Indrisy, manao ahoana ny fireharehana manjaka ao amin’ny fiangonana, ny fihatsarambelatsihy, ny fitaka, ny fitiavana fitafiana, ny firaiketam-po amin’ny zava-poana sy ny fialam-boly, ary ny faniriana ho ambony indrindra! Ireo ota rehetra ireo no nandrakotra zavona ny saina, ka tsy voavaka ny zavatra mandrakizay. Moa tsy handinika ny Soratra Masina va isika, mba hahafantarantsika izay misy antsika ao amin’ny tantaran’izao tontolo izao? Moa tsy tokony ho tonga saina sy hahalala isika ny amin’ny asa tanterahina ho antsika amin’izao fotoana izao, sy ny toerana izay tokony hotanantsika amin’ny maha-mpanota antsika, raha mbola mandroso izao asa fampihavanana izao? Raha misy fiahiana ananantsika ny famonjena ny fanahintsika, dia tsy maintsy manao fiovana hentitra isika. Tsy maintsy mitady ny Tompo amin’ny fibebahana marina isika; tsy maintsy miaiky ny fahotantsika amin’ny fahatorotoroam-panahy lalina isika, mba hovonoina tsy ho hita intsony izany.”

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“Tsy tokony hijanona intsony eo amin’ilay tany voaozona isika. Manakaiky haingana ny fiafaran’ny fotoam-pitsapana antsika isika. Aoka ny fanahy tsirairay hanontany hoe: Manao ahoana ny toetrako eo anatrehan’Andriamanitra? Tsy fantatsika izay havitsian’ny fotoana mety hanononana ny anarantsika eo amin’ny molotr’i Kristy, ka hanapahana farany ny raharahantsika. Inona re, inona tokoa moa no ho didy hivoaka? Ho isaina ho isan’ny marina va isika, sa ho voaisa ho isan’ny ratsy fanahy?”

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“Aoka hitsangana ny fiangonana, ka hibebaka amin’ireo fihemorany eo anatrehan’Andriamanitra. Aoka hifoha ny mpiambina, ka haneno ny trompetra amin’ny feo mazava sy voafaritra. Fampitandremana voafaritra tsara no tsy maintsy torintsika. Andriamanitra no mandidy ny mpanompony hoe: ‘Miantsoa mafy, aza mitsitsy, asandrato tahaka ny trompetra ny feonao, ka ambarao amin’ny oloko ny fahadisoany, ary amin’ny taranak’i Jakoba ny fahotany.’ Tsy maintsy voasarika ny sain’ny olona; raha tsy tratra izany, dia zava-poana ny ezaka rehetra; na dia misy anjely avy any an-danitra hidina ka hiteny aminy aza, dia tsy hitondra soa mihoatra noho ny hoe miteny amin’ny sofin’ny fahafatesana mangatsiaka izy ny teniny. Tsy maintsy taitra hiroso amin’ny asa ny fiangonana. Ny Fanahin’Andriamanitra dia tsy ho tonga velively raha tsy efa manomana ny lalana izy. Tokony hisy fandinihana lalina sy mafy ny fo. Tokony hisy vavaka miray saina sy maharitra, ary amin’ny finoana no itakiana ny fampanantenan’Andriamanitra. Tokony hisy, tsy fitafiana lamba fisaonana amin’ny tena tahaka ny tamin’ny andro fahiny, fa fanetren-tena lalina ao amin’ny fanahy. Tsy manana antony na iray aza isika hidera tena na hanandra-tena. Tokony hanetry tena eo ambanin’ny tanana mahery an’Andriamanitra isika. Hiseho Izy hampionona sy hitahy ireo izay tena mitady Azy.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

“Ny asa dia eo anoloantsika; hiditra amin’izany va isika? Tsy maintsy miasa haingana isika, tsy maintsy mandroso tsy miato. Tsy maintsy miomana ho amin’ilay andro lehibe an’ny Tompo isika. Tsy manam-potoana ho very isika, tsy manam-potoana hirosoana amin’ny fikasana feno fitiavan-tena. Tsy maintsy ampitandremana izao tontolo izao. Inona no ataontsika amin’ny maha-olona antsika tsirairay avy mba hitondrana ny fahazavana eo anatrehan’ny hafa? Andriamanitra dia namela ny asany ho an’ny olona rehetra; samy manana ny anjara asany hotanterahina ny tsirairay, ary tsy mahazo manao tsirambina izany asa izany isika raha tsy amin’ny loza manjo ny fanahintsika.”

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

“Ry rahalahiko, hampalahelovinareo va ny Fanahy Masina ka hampandosirinareo Izy? Harindranareo any ivelany va ilay Mpamonjy voatahy, satria tsy vonona ho amin’ny fanatrehany ianareo? Avelanareo ho very va ny fanahy noho ny tsy fahalalany ny fahamarinana, satria tia loatra ny fiadananareo ianareo ka tsy te-hitondra ny enta-mavesatra izay nentin’i Jesosy ho anareo? Aoka isika hifoha hiala amin’ny torimaso. ‘Mahonòna, miambena; fa ny devoly fahavalonareo, tahaka ny liona mierona, mandehandeha mitady izay harapany.’” Review and Herald, 22 Martsa 1887.