Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
Ny finoana silamo ao amin’ilay loza fahatelo dia niditra teo amin’ny tantara ara-paminaniana tamin’ny 11 Septambra 2001, ary noferana avy hatrany izany. Tamin’izany fotoana izany no nanomboka nilatsaka ny orana farany, nefa “voarefy” izany.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Amin’ny fatra, raha mampitsiry azy Hianao, dia hifandahatra aminy; notazoniny ny rivotrany mahery tamin’ny andron’ny rivotra avy any atsinanana. Koa izany no hanadiovana ny helok’i Jakoba; ary izao no vokatry ny fanesorana ny fahotany rehetra: raha ataony tahaka ny vato sokay voatoto ny vato rehetra amin’ny alitara, dia tsy haharitra intsony ny Aseraha sy ny sarin-javatra voasokitra. Kanefa ho lao ny tanàna mimanda, ary ho nilaozana ny fonenana ka havela ho tahaka ny efitra; ao no hihinanan’ny zanak’omby, ary ao no handriany sy handevonany ny rantsany. Raha maina ny sampany, dia hotapahina izy; avy ny vehivavy ka handrehitra azy amin’ny afo; fa firenena tsy manan-tsaina izy; koa Ilay nanao azy tsy hamindra fo aminy, ary Ilay namorona azy tsy haneho fankasitrahana aminy. Ary amin’izany andro izany dia hikapoka ny Tompo hatramin’ny lakan-dranon’ny ony ka hatramin’ny lohasahan-dranon’i Egypta, ary hovorina tsirairay ianareo, ry zanak’Isiraely. Ary amin’izany andro izany dia hotsofina ny trompetra lehibe, ka ho avy izay efa saiky ringana tany amin’ny tanin’i Asyria sy ny voaroaka tany amin’ny tanin’i Egypta, ary hiankohoka eo anatrehan’i Jehovah eo amin’ny tendrombohitra masina any Jerosalema. Isaia 27:6–13.
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
Ny “andron’ny rivotra avy any atsinanana” dia manondro ny fahatongavan’ny orana farany, ary koa ny finoana silamo amin’ilay loza fahatelo. Izy io koa no manamarika ny fiandohan’ny tantara izay “fongorana ny helok’i Jakoba.” Tonga tamin’ny 11 Septambra 2001 ny andron’ny rivotra avy any atsinanana, ary tamin’izay no nanombohan’ny fitsarana ny velona. Ny fitsarana ny velona dia ny asa famaranan’ny anjely fahatelo, ary eo no nanombohan’ny fanesorana ny fahotan’ireo iray alina amby efatra alina sy iray hetsy. Izany no tian’i Isaia holazaina raha nanoratra izy hoe: “Amin’izao.”
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
Ny teny mialoha ny hoe: “Amin’izao,” dia izao: “Amin’ny fatra no iadianao aminy, raha maniry izy; ny rivotra masiaka avelany hijanona amin’ny andro isehoan’ny rivotra avy any atsinanana.” Ny hoe: “Amin’izao,” dia manondro ireo fahamarinana fitsapana manokana izay manadio ny fahotana hiala amin’ireo aseho ho Jakoba. Tafiditra ao anatin’ireo fahamarinana ireo ny zava-nitranga (9/11), izay manamarika ny fahatongavan’ny ranonorana farany. Tafiditra ao anatin’ireo fahamarinana ireo koa ny famaritana ny ranonorana farany ho “hafatra,” ary ny “hafatra” dia ny Silamo. Tafiditra ao koa ny fahamarinana fa “ny rivotra avy any atsinanana” dia ny Silamo amin’ny Loza fahatelo, ary tafiditra ao koa ny toetra ara-paminaniana momba ny famerana manaraka azy avy an’ny Silamo (avelany hijanona).
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
Ny fitsapana mihitsy no asehon’ilay “adihevitra,” izay nanomboka tamin’ny 11 Septambra 2001. I Jeremia, raha naneho ny fahadisoam-panantenana voalohany, dia nomena torohevitra mba “hiverina” ho amin’Andriamanitra sy hanavaka ny sarobidy amin’ny tsinontsinona. Ny “voa” ateraky ny hafatry ny fitsapana dia mamoaka sokajy roa amin’ny mpivavaka.
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
Ny fitsarana ny adala dia aseho toy izao: “raha ataony tahaka ny vato sokay voatorotoro ny vato rehetra amin’ny alitara, dia tsy haharitra ny Aseraha sy ny sarin-javatra voasokitra.” Isaia dia manondro ny fanambaràna fitsarana atao amin’ireo izay mamadika ny zavatra ho ambony ambany ao amin’ny toko fahavalo amby roa-polo sy fahasivy amby roa-polo. Ireo no olona izay tsy mahazo ny boky voaisy tombo-kase. Ny asa (vokatra) ataon’ny ratsy fanahy dia heverina ho toy ny tanimanga eo an-tànan’ny mpanefy vilany.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
Koa, indro, hanao zava-mahagaga eo amin’ity firenena ity Aho, dia asa mahagaga sy fahagagana tokoa; fa ho levona ny fahendren’ny olon-kendry ao aminy, ary hafenina ny fahalalan’ny olon-malina ao aminy. Lozan’izay mikatsaka lalina hanafina ny fisainany tsy ho hitan’i Jehovah, sy izay manao ny asany ao amin’ny maizina ka manao hoe: Iza no mahita antsika? ary iza no mahalala antsika? Endrey ny fanodikodinana ataonareo! Moa hatao tahaka ny tanimanga eo an-tanan’ny mpanefy vilany va hianareo? Fa ny asa va hiteny ny amin’izay nanao azy hoe: Tsy izy no nanao ahy? Ary ny zavatra voaforona va hiteny ny amin’izay namorona azy hoe: Tsy nanan-tsaina izy? Isaia 29:14–16.
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
Ny asan’ny ratsy fanahy dia ho tahaka ny tanimanga ampiasain’ny mpanefy vilany; ary ao amin’ny toko fahafito amby roapolo dia aseho amin’ny fomba mitovy ihany koa ny asan’izy ireo, dia toy ny vato sokay voakapoka ka vaky. Mora potehina ho vovoka ny vato sokay na ny tanimangan’ny mpanefy vilany, ary ny tandindon’ny asa fanaovana “ny vato rehetra amin’ny alitara ho tahaka ny vato sokay voakapoka ka vaky,” miaraka amin’ny asa fandravana “ny ala masina sy ny sarin-javatra voasokitra,” mba “tsy hitsangana intsony,” dia ilay asa asehon’ny fanavaozana nataon’i mpanjaka Josia. Ao amin’ilay fifohazana sy fanavaozana farany, izay asehon’ny fanavaozan’i Josia, dia ho lao ny rafitra iombonan’ny Advantista, satria “ny tanàna mimanda dia ho lao, ary ny fonenana havelan-drery sy hafoy, ka hitoetra tahaka ny efitra.” Ny asan’izy rehetra, izany hoe ireo fiangonana, sekoly, kolejy, oniversite, hopitaly ary tranoben’ny birao an’arivony manerana izao tontolo izao, dia ho voakapoka ara-paminaniana ho vovoka tsy misy vidiny.
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
Ho lao koa ho etsoa lesupi, hobane bao e leng “setjhaba se se nang kutlwisiso” ba tla ba jwaloka “makala” a “omeletseng” a “tla khaolwa” “mme a lahlelwe mollong,” hobane “ya ba entseng a ke ke a ba hauhela, mme ya ba bopileng a ke ke a ba hauhela ka mohau leha e le ofe.”
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”
Rehefa tanteraka ny fisarahana vokatry ny hafatra fitsapana, dia miantso ny andian’ondrin’Andriamanitra hafa hiala ao Babylona ny feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo; fa amin’izany andro izany “dia ho tonga” “fa hotsofina ny trompetra lehibe, ary ho avy izay efa saika ho levona tany amin’ny tanin’i Asyria sy ireo voaroaka tany amin’ny tanin’i Egypta, ary hiankohoka eo anatrehan’i Jehovah any an-tendrombohitra masina any Jerosalema.”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
Ny andalan-teny (Isaia fito amby roapolo, andininy faha-valo ka hatramin’ny faha-telo ambin’ny folo) izay dinihintsika dia manondro ny tantara ara-paminaniana izay nanomboka tamin’ny 11 Septambra 2001, ary mampiseho ny fizahan-toetra sy ny fanadiovana ireo izay hiantso amin’ny farany ny ondry aman’osy hafa an’Andriamanitra hivoaka avy ao Babylona. Ny andininy fanokafana ao amin’io toko io ihany dia manondro hira iray izay tokony hohiraina mandritra izany tantara izany indrindra.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.
Amin’izany andro izany dia mihirà ho azy hoe: Tanin-boaloboka misy divay mena. Izaho Jehovah no miambina azy; manondraka azy isan-drehetra Aho; fandrao misy manimba azy, dia hiambina azy andro aman’alina Aho. Tsy misy fahatezerana ato amiko; iza no hampitsangana tsilo sy hery hiady amiko amin’ny ady? Handeha hamakivaky azy Aho, ary hodorako miaraka izy. Na aoka izy hihazona ny heriko, mba hanaovany fihavanana amiko; ary hanao fihavanana amiko izy. Hataony hiorim-paka izay avy amin’i Jakoba; Israely hamony sy hamoa, ary hameno ny tavan’izao tontolo izao amin’ny voa. Moa efa nasiany azy va, tahaka ny namelany ireo namely azy? sa novonoina izy araka ny famonoana ireo novonoiny? Isaia 27:2–7.
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
Ny hiran’ny tanim-boaloboka dia ilay hira izay voalohany mampahafantatra ny olon’Andriamanitra ho tanim-boaloboka izay efa notiaviny sy nokarakarainy. Avy eo dia manolotra teny fikasana fandraisana ho an’izay rehetra maniry handray ny fahamarinan’i Kristy izy. Ary manondro koa ny teny fikasan’ny firotsahan’ny Fanahy Masina, asehon’ny dingana roa amin’ny ranonorana. Ny dingana voalohany amin’ny ranonorana no mampiaina ny voninkazo sy ny tsimoka, ary ny dingana faharoa no mameno voa ny tany manontolo.
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
Ny hiran’ny tanimboaloboka dia hira izay manondro ny vanim-potoana andalovan’Andriamanitra amin’ny vahoaka voafidy fahiny, sady idirany amin’ny fanekena amin’ny vahoaka voafidy vaovao. Ny andininy fahavalo sy ny manaraka dia famerimberenana sy fanitarana fotsiny ny andininy fanokafana amin’ilay toko. Ny andininy voalohany amin’ilay toko dia manondro ilay tranga ihany izay tononina hoe “andron’ny rivotra avy any atsinanana” ao amin’ny andininy fahavalo.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
Amin’izany andro izany, Jehovah, amin’ny sabany mafy sy lehibe ary mahery, no hamaly an’i leviatana, dia ilay menarana misosasosa, eny, leviatana, ilay menarana miolikolika; ary hovonoiny ny dragona izay any an-dranomasina. Isaia 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Ilay dragona dia Satana, nefa amin’ny heviny faharoa dia i Roma jentilisa izany.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Noho izany, na dia i Satana aza no asehon’ilay dragona indrindra indrindra, dia tandindon’i Roma jentilisa koa izy amin’ny heviny faharoa.” The Great Controversy, 439.
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
Ireo mpanjaka folo tamin’i Roma jentilisa, ao amin’ny toko fahafito ao amin’i Daniela, sy ao amin’ny toko faharoa ambin’ny folo ao amin’ny Apokalypsy, dia maneho ireo mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo—amin’ny andro farany.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Ny mpanjaka sy ny mpanapaka ary ny governora dia nametaka tamin’ny tenany ny mariky ny antikristy, ary aseho ho ilay dragona izay mandeha hiady amin’ny olomasina—dia amin’ireo izay mitandrina ny didin’Andriamanitra sy manana ny finoan’i Jesosy.” Testimonies to Ministers, 38.
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
Ny andininy voalohan’i Isaia 27 dia manondro ny fiandohan’ny fitsarana ilay dragona, izay nanomboka tamin’ny andron’ny rivotra avy any atsinanana, tamin’ny 11 Septambra 2001. Ny fitsarana ny mpanjakan’ny tany sy ireo mpiara-miombon’antoka aminy mpivarotra maneran-tany dia tanteraka rehefa ravan’ny “rivotra avy any atsinanana”, eo afovoan’ny “ranomasina”, ny rafitra ara-bolan’ny tany.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Fa, indro, niangona ny mpanjaka; niara-nandalo izy. Nahita izany izy ka talanjona; very hevitra izy ka nandositra faingana. Raiki-tahotra teo izy, ary azon’ny fanaintainana tahaka ny vehivavy miteraka. Hovakianao amin’ny rivotra avy any atsinanana ny sambon’i Tarsisy. Salamo 48:4–7.
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
Isaia toko faha-roapolo amby fito, andininy voalohany ka hatramin’ny fahafito, dia averina sy halalina ao amin’ny andininy faha-valo ka hatramin’ny faha-telo ambin’ny folo. Izy io dia manondro fa amin’ny “andron’ny rivotra avy any atsinanana” dia hifanehatra amin’ny tahotra ny mpanjaka sy ny mpivarotra amin’ny tany, ary ny tahony dia hitombo hatrany ao anatin’ny tantara manomboka amin’izany fotoana izany. Izany tahotra izany no manambara ny fihetsika tsy araka ny lojika sy maimaika ataon’ireo globalista mandroso eto ambonin’ny tany hatramin’ny 11 Septambra 2001, raha mbola manosika ny fandaharanasany lavidavitra kokoa sy amin-kery mihoatra noho izay antenaina araka ny lojika izy ireo. Satana sy ireo solontenany, dia ny mpivarotra sy ny mpanjakan’ny tany (ireo globalista), amin’ny maha-tandindon’ny dragona azy, dia mahalala fa fohy ny androny.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
Koa mifalia, ianareo lanitra sy izay monina ao aminy. Lozan’ny mponina etỳ an-tany sy any an-dranomasina! fa ny devoly no nidina nankany aminareo amin’ny fahatezerana lehibe, satria fantany fa kely sisa ny androny. Apokalypsy 12:12.
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
Ny andron’ny rivotra avy any atsinanana, izay niteraka ny krizy ara-toekarena tamin’ny taona 2001, izay vao mainka nihamafy hatrany, na inona na inona ezahin’ny fampitam-baovaon’ny mpanohana ny fanatontoloana hambara, no raharaha miatrika izao tontolo izao amin’ilay fotoana ahafantaran’ilay dragona fa fohy ny fotoanany. Amin’izay dia ampitomboiny ny hetsiny mba hifehezana ny tany manontolo, ary izany no ataony rehefa ampitondraina ny “Loza” (“Loza” fahatelo) amin’“izay monina ambonin’ny tany sy ny ranomasina.”
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
Ny fahatongavan’ny finoana silamo ao amin’ny Loza fahatelo (ny rivotra avy any atsinanana), tamin’ny 11 Septambra 2001, dia niteraka loza ara-toekarena izay nanery ireo mpanohana ny fanatontoloana hanafaingana ny ezaka ataony hampanjakana fitondrana iray maneran-tany eto ambonin’ny tany. Kanefa mbola manohy manatanteraka ny anjara asany ihany ny finoana silamo. Angamba ny fanambarana lehibe indrindra momba ny finoana silamo amin’ny maha-mariky ny faminanian’ny Baiboly azy dia hita ao amin’ny filazana voalohany 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, manan’anaka hianao, ka hiteraka zazalahy, ary ny anarany hataonao hoe Ismaela; satria Jehovah efa nandre ny fahorianao. Ary izy ho lehilahy dia; ny tànany hanohitra ny olona rehetra, ary ny tanan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:11, 12.
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
Tsy mba diso mihitsy ny Tenin’Andriamanitra. Raha mbola mitohy miteraka fahoriana toy ny vehivavy manan’anaka i Islamo, dia misy ny sasany izay mety hanaiky aza fa voatondro ao amin’ny faminanian’ny Baiboly i Islamo, nefa mbola tsy voaray ao an-tsainy ny zava-misy miharihary ao amin’ireo andininy roa ireo. Mety ho azon’ny sasany fa i Islamo no mampiray ny olona rehetra eto ambonin’ny tany mba hiara-hanohitra fahavalo iombonana, ary marina tokoa izany. Kanefa ny fehezanteny farany ao amin’ilay andininy no fahamarinana lehibe kokoa. Nihorohoro izao tontolo izao tamin’ny 11 Septambra 2001, ary vao haingana indray dia nohozongozonin’ny fanafihan’i Hamas an’i Isiraely tamin’ny 7 Oktobra tamin’ity taona ity. Nefa tsy misy vonona hahita fa ny fanahin’ny ady sy ny fandringanana tampoka dia “eo anatrehan’ny” rahalahin’i Ismaela rehetra.
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
Inona karazam-pandringanana no hotanterahina rehefa misy fanafihana tampoka ataon’ireo firenena islamika tahaka an’i Arabia Saodita, ny Emirà Arabo Mitambatra, Qatar, Koety, Brunei ary Bahrain? Ny fanahin’i Ismaela dia ao amin’“ny rahalahiny rehetra,” ary ny ady izay efa nateraky ny Loza fahatelo hatramin’izao avy amin’ny firenena tahaka an’i Afganistana na Iràka dia ho hafa tanteraka rehefa tanteraka amin’ny fahafenoany ny faminanian’i Ismaela. Firy ny baomba nokleary ananan’i Pakistàna?
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
Ny toetra ara-paminaniana mampiavaka ny ady silamo, araka izay naseho tamin’ny Loza Voalohany sy Faharoa silamo, dia fanafihana tampoka sy an-katao hahagaga. Moa ve ampy ny harena ao amin’ireo firenena silamo manankarena mba hahazoana na hamokarana miafina fitaovam-piadiana izay mandroso kokoa sy mahafaty kokoa noho ny fiaramanidina feno solika, baomba anaty fiara, kodiarana mirehitra, fanolanana ary antsy? Moa ve ny Tenin’Andriamanitra tokony hinoana?
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
Ny firavaka rehetra ao amin’ny nofin’i Miller dia tonga fahamarinana mizaha toetra amin’ny andro farany, na dia noho ny zava-misy fotsiny aza fa nolavina ireo fahamarinana ireo ary ny faminaniana no manambara fa haverina amin’ny laoniny izy. Kanefa ny sasany amin’ireo firavaka ireo, toy ny asan’i Kristy ao amin’ny fitoerana masina any an-danitra sy ny finoana silamo amin’ilay Loza fahatelo, dia manondro faminaniana izay tanteraka amin’ny andro farany indrindra ihany. Ny iray dia maneho ny asan’i Kristy ao amin’ny Efitra Masina Indrindra, izay azo antoka fa fahamarinana mizaha toetra ankehitriny, ary ny iray kosa dia manondro ny hafatry ny Antso amin’ny Misasakalina, izay fahamarinana mizaha toetra ankehitriny indray.
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
Ny kofehy izay mampitohy ny hetsika Millerita sy ny fotoanan’ny farany tamin’ny 1989, izay avy eo mampiditra ny hetsiky ny iray hetsy sy efatra amby efapolo sy efatra arivo, dia ny “fotoana fito”, izay vatosoa voalohan’i Miller sady voalohany natsipy rehefa nandao ny lalana taloha ny Advantisma. Enina amby roa-polo amby zato taona manomboka amin’ny fikomiana tamin’ny 1863 ka hatramin’ny fotoanan’ny farany tamin’ny 1989 no maneho ny “fotoana fito”. Ny dimy amby roa-polo sy roa arivo sy diman-jato amby roapolo dia nozaraina ho vanim-potoana roa samy enina-polo amby roan-jato sy arivo, ary ny ampahafolo na ny ampahafolon-karena amin’ny enina-polo amby roan-jato sy arivo dia enina amby roa-polo amby zato. Ilay vato nolavin’ny mpanao trano dia lava dia lava ka mampifandray ny hetsika voalohany sy farany amin’ny anjely telo. Amin’izany no anambarany fa ny fahamarinan’ny “fotoana fito” dia fahamarinana mizaha toetra ankehitriny koa, ary izy no fahamarinana izay tsy mijanona ho vato fanorenana intsony fotsiny, fa tonga lohan’ny zorony.
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
Ankehitriny dia hajanontsika ny fandinihantsika ny amin’ny fitomboan’ny fahalalana tao amin’ny hetsika Millerita, izay asehon’ny fahitan’ny reniranon’i Ulai ao amin’ny bokin’i Daniela, ka hampitodika ny saintsika amin’ny fahitan’ny reniranon’i Hiddekel, izay maneho ny fitomboan’ny fahalalana ao amin’ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Ho manaraka izany dia hanomboka handinika ireo taranaka efatra amin’ny Advantisma isika, izay mandrakotra ireo enina amby roa-polo amby zato taona hatramin’ny 1863 ka hatramin’ny 1989.
We will start that study in the next article.
Hanomboka izany fianarana izany isika ao amin’ny lahatsoratra manaraka.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
Ary tamin’ny taona fahenina, tamin’ny volana fahenina, tamin’ny andro fahadimin’ny volana, raha nipetraka tao an-tranoko aho ary ny loholon’i Joda nipetraka teo anatrehako, dia nilatsaka teo amboniko tao ny tànan’i Jehovah Tompo. Dia nijery aho, ka, indro, nisy endrika tahaka ny firehitra: hatramin’ny fisehoan’ny andilany midina, afo; ary hatramin’ny andilany miakatra, tahaka ny famirapiratana, toy ny lokon’ny ambera. Ary naninjitra izay toy ny tànana Izy ka nandray ahy tamin’ny volon-dohako iray taho; ary ny fanahy nanandratra ahy teo anelanelan’ny tany sy ny lanitra ka nitondra ahy tamin’ny fahitan’Andriamanitra ho any Jerosalema, teo am-baravaran’ny vavahady anatiny izay mitodika mianavaratra; izay nisy ny fitoeran’ilay sarin’ny fahasarotam-piaro, izay mampahatezitra amin’ny fahasarotam-piaro. Ary, indro, teo ny voninahitr’Andriamanitry ny Isiraely, araka ilay fahitana izay hitako tany amin’ny lemaka. Dia hoy Izy tamiko: Ry zanak’olona, atopazy any avaratra ankehitriny ny masonao. Dia natopako nianavaratra ny masoko, ka, indro, teo avaratra, teo am-bavahadin’ny alitara, teo amin’ny fidirana, io sarin’ny fahasarotam-piaro io. Ary hoy koa Izy tamiko: Ry zanak’olona, moa hitanao va izay ataon’izy ireo? dia ireo fahavetavetana lehibe ataon’ny taranak’Isiraely eto, mba hahatonga Ahy hiala lavitra ny fitoerako masina? kanefa miverena indray, fa mbola hahita fahavetavetana lehibe kokoa ianao. Dia nentiny ho eo am-baravaran’ny kianja aho; ary rehefa nijery aho, indro, nisy lavaka teo amin’ny manda.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.
Dia niteny tamiko hoe: Ry zanak’olona, mihadia amin’ny rindrina ankehitriny. Ary nony nihady tamin’ny rindrina aho, indro, nisy varavarana. Dia hoy Izy tamiko: Midira, ka jereo ny fahavetavetana ratsy ataony eto. Dia niditra aho ka nahita; ary, indro, ny endriky ny zava-mandady rehetra sy ny biby mahavetaveta, ary ny sampin’ny taranak’Israely rehetra, voasoritra manodidina teo amin’ny rindrina. Ary nisy lehilahy fito-polo lahy tamin’ny loholon’ny taranak’Israely nitsangana teo anoloany, ary teo afovoany nitsangana Jaazania, zanak’i Safana, samy nitana ny fanatitra fandoroany ditin-kazo manitra teny an-tanany avy; ary niakatra ny rahona matevina tamin’ny ditin-kazo manitra. Dia hoy Izy tamiko: Ry zanak’olona, efa hitanao va izay ataon’ny loholon’ny taranak’Israely ao amin’ny maizina, samy ao amin’ny efitranon’ny sariny avy? fa hoy izy: Tsy mahita antsika Jehovah; efa nahafoy ny tany Jehovah. Hoy koa Izy tamiko: Mitodiha indray, fa mbola hahita fahavetavetana lehibe noho izany aza ianao, izay ataony. Dia nentiny teo amin’ny varavaran’ny vavahadin’ny tranon’i Jehovah izay miankandrefana aho; ary, indro, nisy vehivavy nipetraka nitomany an’i Tamôza. Dia hoy Izy tamiko: Efa hitanao va izany, ry zanak’olona? mitodiha indray, fa mbola hahita fahavetavetana lehibe noho izany aza ianao. Dia nentiny ho ao amin’ny kianja anatiny amin’ny tranon’i Jehovah aho; ary, indro, teo am-baravaran’ny tempolin’i Jehovah, teo anelanelan’ny lavarangana fidirana sy ny alitara, nisy lehilahy tokony ho dimy amby roa-polo, niamboho ny tempolin’i Jehovah, ary nitodika niantsinanana ny tavany; dia niankohoka tamin’ny masoandro niantsinanana izy. Dia hoy Izy tamiko: Efa hitanao va izany, ry zanak’olona? Moa zavatra maivana va amin’ny taranak’i Joda ny manao ny fahavetavetana ataony eto? fa nofenoiny herisetra ny tany, ary niverina nampahatezitra Ahy indray izy; ary, indro, apetany eo amin’ny orony ny sampany. Koa Izaho kosa hanao amin’ny fahatezerana mafy; ny masoko tsy hiantra, ary tsy hamindra fo Aho; ary na dia hiantso mafy eo an-tsofiko aza izy, dia tsy hohenoiko. Ezekiela 8:1–18.