In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Ao amin’ny tantaran’ny fihetsiky ny anjely voalohany sy ny anjely fahatelo, ny hafatra dia azo fintinina amin’ny hafatry ny anjely faharoa.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Dia nanaraka ny anjely iray hafa ka nanao hoe: Rava Babylona, rava ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany. Apokalypsy 14:8.
The second angel identifies the triple application of prophecy, for those who wish to see. The second angel is presenting a prophetic message, and the message is that Babylon has twice fallen. It identifies Babylon as that “great city” which is identified in chapters seventeen and eighteen as Modern Babylon. Modern Babylon has twice fallen, and her fall was produced because she made all nations “drink of the wrath of her fornication.” Her fornication was accomplished with the kings of the earth. That relationship allowed her to employ the strength of the kings she committed fornication with to carry out her “wrath,” which is the persecution she brings upon God’s faithful people.
Ny anjely faharoa no mampahafantatra ny fampiharana telo sosona an’ny faminaniana ho an’izay maniry hahita. Ny anjely faharoa dia mitondra hafatra ara-paminaniana, ary ny hafatra dia izao: efa lavo indroa i Babylona. Izy no manondro an’i Babylona ho ilay “tanàna lehibe” izay aseho ao amin’ny toko fahafito ambin’ny folo sy fahavalo ambin’ny folo ho Babylona Maoderina. Efa lavo indroa i Babylona Maoderina, ary ny fahalavoany dia vokatry ny nampisotroany ny firenena rehetra “ny fahatezeran’ny fijangajangany.” Ny fijangajangany dia notanterahiny niaraka tamin’ny mpanjakan’ny tany. Izany fifandraisana izany no nahafahany nampiasa ny herin’ireo mpanjaka izay niarahany nijangajanga mba hanatanterahana ny “fahatezerany,” dia ilay fanenjehana entiny amin’ny vahoakan’Andriamanitra mahatoky.
Wine is a doctrine, and the doctrine that she leads all nations to drink of, is the false doctrine that claims that worshipping the sun will produce peace. All nations accept the “mark” of her authority, which is the worship of the sun, as represented by Sunday worship. The acceptance of all nations of that “mark,” is brought about by the power of the United States, but it is done so in the time of the escalating warfare being brought upon planet earth by the third Woe of Islam. The nations accept the “wine” of her wrath, based upon a promise of “peace and safety.”
Ny divay dia fampianarana, ary ny fampianarana izay ampisotroiny ny firenena rehetra dia ilay fampianaran-diso izay milaza fa ny fanompoam-pivavahana amin’ny masoandro no hiteraka fiadanana. Ny firenena rehetra dia manaiky ny “marika” maneho ny fahefany, izay ny fanompoam-pivavahana amin’ny masoandro, araka ny asehon’ny fanompoam-pivavahana amin’ny Alahady. Ny faneken’ny firenena rehetra izany “marika” izany dia tanterahin’ny herin’i Etazonia, nefa izany dia atao amin’ny fotoanan’ny ady miha-mahery izay entina amin’ny planeta tany noho ny Loza fahatelo avy amin’ny Silamo. Ny firenena dia manaiky ny “divain’ny” fahatezerany, miorina amin’ny fampanantenana ny amin’ny “fiadanana sy filaminana.”
“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 mivoaka ny teny nolazaiko fa i New York dia hofafazan’ny onjan-dranomasina mahery vaika? Tsy mbola niteny izany mihitsy aho. Efa nilaza aho, raha nijery ireo trano lehibe natsangana tany aho, rihana ambonin’ny rihana, hoe: ‘Endrey ny zava-mitranga mahatahotra izay hiseho rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izay 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. Kanefa tsy manana fahazavana manokana aho mikasika izay ho avy amin’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia hirodana ireo trano lehibe any noho ny fihodinan’ny herin’Andriamanitra sy ny fanonganany. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’i Jehovah, fikasihana iray avy amin’ny heriny mahery, dia hianjera ireo rafitra goavana ireo. Hisy toe-javatra hiseho, izay tsy azontsika saintsainina ny hamafin’ny fahatahorana aterany.” Review and Herald, 5 Jolay 1906.
The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.
Naverina indray ny hafatry ny anjely faharoa tamin’ny 11 Septambra 2001, raha narodan’ny fikasihan-tanan’Andriamanitra ireo trano lehibe tao New York City.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Hoy ny mpaminany hoe: “Ary nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso tamin-kery tamin’ny feo mahery izy nanao hoe: Rava, rava Babylona lehibe, ary tonga fonenan’ny demonia” (Apokalypsy 18:1, 2). Io no hafatra mitovy amin’izay nentin’ilay anjely faharoa. Rava Babylona, “satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany” (Apokalypsy 14:8). Inona izany divay izany?—Ny fampianarany sandoka. Nomeny an’izao tontolo izao ny sabata sandoka ho solon’ny Sabatan’ny didy fahefatra, ary naveriny indray ilay lainga izay nolazain’i Satana voalohany tamin’i Eva tany Edena—ny tsy fahafatesan’ny fanahy araka ny natiora. Maro ireo fahadisoana mitovy karazana amin’izany izay naeliny patrana hatraiza hatraiza, “mampianatra ho foto-pampianarana ny didin’olona” (Matio 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Rehefa nanomboka ny asa fanompoany ampahibemaso Jesosy, dia nanadio ny Tempoly tamin’ny fanimbazimbana feno fanamasinana diso natao taminy Izy. Anisan’ny asa farany indrindra tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, ao amin’ny asa farany ho fampitandremana izao tontolo izao, dia antso roa miavaka no atao amin’ireo fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava, rava Babylona, ilay tanàna lehibe, satria nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany izy’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy ataon’ny hafatry ny anjely fahatelo dia re avy any an-danitra ny feo iray manao hoe: ‘Mivoaha ao aminy, ry oloko, mba tsy hiray ota aminy hianareo, ary mba tsy handray ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary efa tsaroan’Andriamanitra ny helony’ (Apokalypsy 18:4, 5).” Selected Messages, boky 2, 118.
Between September 11, 2001, and the soon-coming Sunday law in the United States, the first three verses of Revelation eighteen are fulfilled, for it is at the Sunday law, that the call out of Babylon begins.
Teo anelanelan’ny 11 Septambra 2001 sy ny lalàna Alahady izay ho avy tsy ho ela any Etazonia no ahatanterahan’ireo andininy telo voalohany ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, satria amin’ny fotoanan’ny lalàna Alahady no anombohan’ny fiantsoana hivoaka avy ao Babylona.
“Revelation 18 points to the time when, as the result of rejecting the threefold warning of Revelation 14:6–12, the church will have fully reached the condition foretold by the second angel, and the people of God still in Babylon will be called upon to separate from her communion. This message is the last that will ever be given to the world; and it will accomplish its work. When those that ‘believed not the truth, but had pleasure in unrighteousness’ (2 Thessalonians 2:12), shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call: ‘Come out of her, My people’ (Revelation 18:4).” The Great Controversy, 389, 390.
“Ny Apokalypsy 18 dia manondro ny fotoana izay, vokatry ny fandavana ny fampitandremana in-telo ao amin’ny Apokalypsy 14:6–12, dia ho tonga tanteraka amin’ilay toe-piainana nambaran’ilay anjely faharoa ny fiangonana, ary ny vahoakan’Andriamanitra mbola ao Babylona dia hantsoina hisaraka amin’ny fiombonany aminy. Io hafatra io no farany indrindra homena izao tontolo izao; ary hahavita ny asany izy. Rehefa ireo izay ‘tsy nino ny fahamarinana, fa nankasitraka ny tsi-fahamarinana’ (2 Tesaloniana 2:12) dia havela handray fitaka mahery sy hino lainga, amin’izay dia hamirapiratra amin’izay rehetra misokatra handray azy ny fahazavan’ny fahamarinana, ary ny zanaky ny Tompo rehetra izay mbola mitoetra ao Babylona dia hihaino ny antso hoe: ‘Mivoaha ao aminy, ry oloko’ (Apokalypsy 18:4).” Ilay Hery Mifanandrina, 389, 390.
At the soon-coming Sunday law the former covenant people will receive strong delusion. From September 11, 2001, until the strong delusion is poured out at the Sunday law the second angel’s message is repeated, and the rejection represents the rejection of “the threefold warning of Revelation fourteen, verses six through twelve.” In this sense, the three angels are represented by the message of the second angel. The second angel’s message is Babylon is fallen, is fallen, and the second angel’s message is placed between the first and third message.
Amin’ny lalàna Alahady ho avy tsy ho ela dia handray fitaka mahery ny vahoakan’ny fanekena taloha. Hatramin’ny 11 Septambra 2001 ka mandra-pandrotsahana ilay fitaka mahery amin’ny lalàna Alahady dia averina ny hafatry ny anjely faharoa, ary ny fandavana izany dia maneho ny fandavana ny “fampitandremana telo sosona ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, andininy enina ka hatramin’ny roa ambin’ny folo.” Amin’io heviny io, ireo anjely telo dia asehon’ny hafatry ny anjely faharoa. Ny hafatry ny anjely faharoa dia hoe: Lavo Babylona, lavo, ary ny hafatry ny anjely faharoa dia apetraka eo anelanelan’ny hafatra voalohany sy fahatelo.
The pronouncement of the first voice in Revelation chapter eighteen, is a repetition of the second angel’s message, but it represents a rejection of all three angels of Revelation fourteen. The second angel’s message represents all three messages, and it possesses the signature of Alpha and Omega, for it was proclaimed in the history of the movement of the first angel, and then will be again in the movement of the third angel. The message identifies that Babylon has twice fallen, and in this prophetic sense it is identifying a “triple application of prophecy.”
Ny fanambaràn’ilay feo voalohany ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo dia famerenana ny hafatry ny anjely faharoa, nefa izy dia maneho fandavana ireo anjely telo rehetra ao amin’ny Apokalypsy faha‑efatra ambin’ny folo. Ny hafatry ny anjely faharoa dia misolo tena ireo hafatra telo rehetra, ary mitondra ny mariky ny Alfa sy Omega izy, satria nambara tao amin’ny tantaran’ny hetsiky ny anjely voalohany izany, ary mbola hambara indray ao amin’ny hetsiky ny anjely fahatelo. Io hafatra io dia manondro fa Babilona dia efa lavo indroa, ary amin’io heviny ara‑faminaniana io dia manondro “fampiharana avo telo heny ny faminaniana” izany.
The first two times Babylon fell, as represented by Babel and Babylon, represent the final fall of modern Babylon. The twofold pronouncement of Babylon’s fall is bookended by the first and last message of the three angels. The structure of the three angels possesses the signature of Alpha and Omega, for the first message is identified as the “everlasting gospel,” which by definition means it is the eternal gospel, or the same gospel message for all time. The message of the third angel is the gospel message that warns against receiving the mark of the beast, so the first message and the third message, which are the first and the last messages, are the same messages, for both are the gospel.
Ny firodanan’i Babylona indroa voalohany, araka ny asehon’i Babela sy Babylona, dia maneho ny firodanana farany an’i Babylona maoderina. Ny fanambarana in-droa ny amin’ny firodanan’i Babylona dia voafefin’ny hafatra voalohany sy farany amin’ireo anjely telo. Ny firafitry ny hafatry ny anjely telo dia mitondra ny mariky ny Alfa sy Omega, fa ny hafatra voalohany dia asiana famantarana hoe “filazantsara mandrakizay”, izay midika araka ny famaritana azy fa io no filazantsara mandrakizay, na ilay hafatry ny filazantsara tsy miova mandritra ny fotoana rehetra. Ny hafatry ny anjely fahatelo dia ilay hafatry ny filazantsara izay mampitandrina ny amin’ny fandraisana ny mariky ny bibidia, koa ny hafatra voalohany sy ny hafatra fahatelo, izay no hafatra voalohany sy farany, dia hafatra iray ihany, satria filazantsara izy roa tonta.
Alpha and Omega placed His signature of “Truth” upon the three messages, for the Hebrew word translated as “truth,” was created by the Wonderful Linguist by combining the first, thirteenth and last letters of the Hebrew alphabet. “Thirteen” as a symbol represents rebellion, and it is in the second message that the rebellion of Babylon, as represented by her false doctrines and fornication, is identified. As already noted, the second message also contains the signature of Alpha and Omega, for the message that was proclaimed in Millerite history to announce the opening of the judgment is repeated in the movement of the third angel to identify the close of judgment.
Napetrak’i Alfa sy Omega teo ambonin’ireo hafatra telo ny soniany hoe “Fahamarinana,” satria ny teny hebreo izay nadika hoe “fahamarinana” dia noforonin’ilay Mpandalina fiteny Mahagaga tamin’ny fampifangaroana ny litera voalohany sy fahatelo ambin’ny folo ary farany ao amin’ny abidy hebreo. Ny “telo ambin’ny folo” amin’ny maha-tandindona azy dia maneho fikomiana, ary ao amin’ny hafatra faharoa no amaritana ny fikomian’i Babylona, araka izay asehon’ny foto-pampianarany sandoka sy ny fijangajangany. Araka izay efa voamarika, ny hafatra faharoa dia mitondra koa ny sonian’i Alfa sy Omega, satria ilay hafatra izay notorìna tao amin’ny tantaran’ny Millerita mba hanambara ny fisokafan’ny fitsarana dia averina ao amin’ny hetsiky ny anjely fahatelo mba hamantarana ny famaranan’ny fitsarana.
The fall of Babel in Genesis chapter eleven, is the first reference of the fall of Babylon, and the witness of Nimrod’s highhanded rebellion contains the signature of the first angel’s message. As demonstrated in previous articles all three messages of the three angels are also located within the first angel. In the message of the first angel the expression, “fear God,” represents the first message, and the expression, “give Him glory,” represents the second angel’s message. The third message is found in the first, when it announces that “the hour of His judgment is come.”
Ny fianjeran’i Babela ao amin’ny Genesisy toko faha-iraika ambin’ny folo no fanononana voalohany ny amin’ny fianjeran’i Babylona, ary ny vavolombelon’ny fikomiana feno fahasahian’i Nimroda dia mitondra ny mariky ny hafatry ny anjely voalohany. Araka izay naseho tao amin’ireo lahatsoratra teo aloha, dia hita ao anatin’ilay hafatry ny anjely voalohany koa ireo hafatra telo an’ny anjely telo. Ao amin’ny hafatry ny anjely voalohany, ny teny hoe: “matahora an’Andriamanitra,” dia maneho ny hafatra voalohany, ary ny teny hoe: “omeo voninahitra Izy,” dia maneho ny hafatry ny anjely faharoa. Ny hafatra fahatelo dia hita ao anatin’ny voalohany, rehefa manambara izy fa “tonga ny andro fitsarany.”
In Nimrod’s fall, which is the first fall of Babylon, the three steps of the three angels is also identified. It is represented by the expression “go to.”
Ao amin’ny fianjeran’i Nimroda, izay fianjerana voalohan’i Babylona, dia hita voafaritra koa ny dingana telo ataon’ny anjely telo. Asehon’ny fiteny hoe “mankanesa any” izany.
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. Genesis 11:1–9.
Ary ny tany rehetra dia iray fiteny sady iray fanononana. Ary nony nandeha avy tany atsinanana izy ireo, dia nahita lemaka iray tany amin’ny tanin’i Sinara; ary nonina teo izy. Dia nifampilaza izy hoe: Avia, andeha isika hanao biriky ka handoro azy tsara. Ary ny biriky no nataony ho solon’ny vato, ary ny ditin-tany no nataony ho laona. Dia hoy izy: Avia, andeha isika hanorina tanàna ho antsika sy tilikambo, izay hahatratra ny tampony any an-danitra; ary aoka isika hanao anarana ho antsika, fandrao hiparitaka eny ambonin’ny tany rehetra. Ary Jehovah nidina hizaha ny tanàna sy ny tilikambo izay naorin’ny zanak’olombelona. Dia hoy Jehovah: Indro, firenena iray izy, ary iray fiteny izy rehetra; ary izao no vao nanombohany hatao; koa ankehitriny dia tsy hisy ho voasakana aminy izay rehetra saintsaininy hatao. Avia, andeha isika hidina, ka any hampifangaro ny fiteniny, mba tsy hifankahazo ny tenin’ny namany avy izy. Koa Jehovah nampiparitaka azy hiala teo ho eny ambonin’ny tany rehetra; ary nitsahatra tsy nanorina ny tanàna izy. Koa izany no nanaovana ny anarany hoe Babela; satria teo no nampifangaroan’i Jehovah ny fitenin’ny tany rehetra; ary hatreo no nampiparitahan’i Jehovah azy ho eny ambonin’ny tany rehetra. Genesisy 11:1–9.
The first fall of Babylon, represented as Babel, is expressed in “go to,” three times. The three angels are all represented in the first angel. Daniel chapter one also represents the first angel’s message, and as previously identified in these articles, the three-step testing process of the everlasting gospel is found in step one, when Daniel refused to eat the Babylonian diet, and chose instead to give glory to God. His first test was the test of the first angel who descended in Millerite history on August 11, 1840 with a little book, which John was commanded to eat.
Ny fahalavoana voalohan’i Babylona, izay aseho amin’ny anarana hoe Babela, dia ambara amin’ny hoe “andeha ary,” intelo. Ireo anjely telo dia samy aseho ao amin’ilay anjely voalohany avokoa. Ny Daniela toko voalohany koa dia maneho ny hafatry ny anjely voalohany, ary araka izay efa nofaritana teo aloha tao amin’ireo lahatsoratra ireo, ny fizahan-toetra dingana telo amin’ny filazantsara mandrakizay dia hita ao amin’ny dingana voalohany, rehefa nandà tsy hihinana ny sakafon’i Babylona i Daniela, ka nifidy kosa ny hanome voninahitra an’Andriamanitra. Ny fizahan-toetra voalohany natrehiny dia ny fizahan-toetran’ilay anjely voalohany izay nidina teo amin’ny tantaran’ny Millerita tamin’ny 11 Aogositra 1840 niaraka tamin’ny boky kely iray, izay nasaina nohanin’i Jaona.
He was then given a visual test of ten days, which demonstrated a distinction between those who ate the Babylonian diet, and those who, like Daniel, chose to eat pulse. The second test produced two classes, just as did the arrival of the second angel in 1844. That second test was followed by the test at the end of three years, where Nebuchadnezzar manifested his judgment, as represented by the arrival of the third angel on October 22, 1844.
Avy eo dia nomena fitsapana hita maso nandritra ny folo andro izy, izay nampiseho fahasamihafana teo amin’ireo izay nihinana ny sakafon’i Babylona sy ireo izay, tahaka an’i Daniela, nifidy hihinana legioma sy voamaina. Io fitsapana faharoa io dia namokatra sokajy roa, tahaka ny nahatongavan’ny anjely faharoa tamin’ny taona 1844. Io fitsapana faharoa io dia narahin’ilay fitsapana tamin’ny faran’ny telo taona, izay nanehoan’i Nebokadnezara ny fitsarany, araka ny asehon’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844.
After the flood Noah was instructed to build altars and when doing so he was never to cut or trim the rocks he used, nor was he to use mortar for his altar. The rebel Nimrod used bricks and mortar, counterfeiting the altar of the covenant relationship that had been directed to be employed by those who repopulated the earth. The first “go to” in Nimrod’s testimony represents a “covenant of death” that was formed in rebellion to the first message. The second “go to” represents the construction of a tower (a Church) and a city (a State). The second “go to” in Nimrod’s testimony was the combination of Church and State, which is the fornication of the second angel’s message. The third “go to” represented the judgment of scattering the people and confounding the language.
Taorian’ny Safodrano dia nomena toromarika i Noa hanorina alitara, ary rehefa nanao izany izy dia tsy nahazo nikapa na nandrary ny vato nampiasainy, ary tsy nahazo nampiasa feta ho an’ny alitarany koa. Ilay mpikomy Nimroda kosa dia nampiasa biriky sy feta, ka nanamboatra sandoka ny alitaran’ny fifandraisan’ny fanekena izay efa nasaina hampiasain’ireo izay nameno indray ny tany. Ny “andeha” voalohany ao amin’ny fijoroana vavolombelon’i Nimroda dia maneho “faneken’ny fahafatesana” izay niforona tamin’ny fikomiana nanoherana ny hafatra voalohany. Ny “andeha” faharoa dia maneho ny fananganana tilikambo iray (Fiangonana) sy tanàna iray (Fanjakana). Ny “andeha” faharoa ao amin’ny fijoroana vavolombelon’i Nimroda dia ny fampiraisana ny Fiangonana sy ny Fanjakana, izay fijangajangana ao amin’ny hafatry ny anjely faharoa. Ny “andeha” fahatelo dia maneho ny fitsarana tamin’ny fanaparitahana ny olona sy ny fampisavorovoroana ny fiteny.
The first fall of Babylon typifies the first angel’s message, and the second fall of Babylon in the two manifestations that establish the elements of modern Babylon’s fall, typifies the second angel’s message. It does so for the fall of Babylon as recorded in the book of Daniel represents a beginning and an ending, as does the second angel’s message which is proclaimed in the beginning and ending of Adventism. Sister White specifically identified that the judgment brought upon Belshazzar had been typified by the judgment that was brought upon Nebuchadnezzar.
Ny fianjeran’i Babylona voalohany dia tandindon’ny hafatry ny anjely voalohany, ary ny fianjeran’i Babylona faharoa, ao amin’ireo fisehoana roa izay mametraka ireo singa amin’ny fianjeran’i Babylona maoderina, dia tandindon’ny hafatry ny anjely faharoa. Izany dia satria ny fianjeran’i Babylona, araka izay voarakitra ao amin’ny bokin’i Daniela, dia maneho fiandohana sy fiafarana, tahaka ny hafatry ny anjely faharoa izay torina eo am-piandohana sy eo am-piafaran’ny Advantisma. Nofaritan-dRahavavy White manokana fa ny fitsarana nentina tamin’i Belsazara dia efa naneho tandindona ny fitsarana izay nentina tamin’i Nebokadnezara.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
«Ho an’ilay mpanapaka farany tao Babylona, tahaka ny nahatongavany ara-tandindona tamin’ilay voalohany, dia tonga ny didim-pitsaran’ilay Mpiambina avy amin’Andriamanitra hoe: “Ry mpanjaka ô, ... aminao no anaovana izao teny izao; efa nesorina taminao ny fanjakana.” Daniela 4:31.» Mpaminany sy Mpanjaka, 533.
The second fall of Babylon has the signature of Alpha and Omega, as does the second angel’s message. The signature is represented by the fall of the first and the last kings of Babylon. Nebuchadnezzar’s judgment and fall is represented as “seven times,” which is a reference to the “seven times” of Leviticus twenty-six, and the “scattering” in Nimrod’s judgment and fall is also a reference to the “seven times” of Leviticus twenty-six. Belshazzar’s judgment and fall is represented by the fiery letters that add up to twenty-five hundred and twenty, also identifying a reference to the “seven times,” of Leviticus twenty-six.
Ny fianjerana faharoan’i Babylona dia mitondra ny sonian’ny Alfa sy Omega, tahaka ny hafatry ny anjely faharoa koa. Io sonia io dia aseho amin’ny fianjeran’ny mpanjaka voalohany sy farany tao Babylona. Ny fitsarana sy ny fianjeran’i Nebokadnezara dia aseho ho “impito”, izay fanondroana ny “impito” ao amin’ny Levitikosy enina amby roapolo, ary ny “fampielezana” tamin’ny fitsarana sy ny fianjeran’i Nimroda dia fanondroana koa ny “impito” ao amin’ny Levitikosy enina amby roapolo. Ny fitsarana sy ny fianjeran’i Belsazara dia asehon’ireo litera mirehitra izay mitambatra ho dimy amby roanjato sy roa arivo, ka manondro ihany koa ny “impito” ao amin’ny Levitikosy enina amby roapolo.
A “triple application of prophecy” is established by the first two witnesses that identify and establish the characteristics of the third and final fulfillment. With the three falls of Babylon, the very message that identifies the fall of Babylon, also identifies the rule which the triple application of prophecy is based upon. The first two falls of Babylon identify the prophetic characteristics of the third and final fall.
Ny “fampiharana intelo misesy ny faminaniana” dia miorina amin’ireo vavolombelona roa voalohany izay mamantatra sy mametraka ny toetra mampiavaka ny fahatanterahana fahatelo sy farany. Ao amin’ireo fianjerana telo nanjo an’i Babylona, ilay hafatra mihitsy izay mamantatra ny fianjeran’i Babylona dia mamantatra koa ny fitsipika iorenan’io fampiharana intelo misesy ny faminaniana io. Ireo fianjerana roa voalohany nanjo an’i Babylona no mamantatra ireo toetra ara-paminaniana momba ilay fianjerana fahatelo sy farany.
The Millerite history is repeated to the very letter in the history of Future for America. In Millerite history a compilation of rules which William Miller became familiar with, and employed to establish the framework of truth he used to present the message of the first angel, was a waymark of that history. A “triple application of prophecy” is one of the rules that has been compiled in these last days to establish the framework of truth in which the message of the third angel is identified.
Ny tantaran’ny Millerite dia averina amin’ny antsipiriany indrindra ao amin’ny tantaran’ny Future for America. Ao amin’ny tantaran’ny Millerite, ny fanangonana fitsipika izay nahazatra an’i William Miller ka nampiasainy hanorenana ny rafitry ny fahamarinana nampiasainy hanehoana ny hafatry ny anjely voalohany, dia mariky ny lalana iray tamin’izany tantara izany. Ny “fampiharana intelo sosona ny faminaniana” dia iray amin’ireo fitsipika voaangona amin’izao andro farany izao mba hanorenana ny rafitry ny fahamarinana izay ahafantarana ny hafatry ny anjely fahatelo.
The three manifestations of Rome, combined with the three manifestations of Babylon’s fall, are closely related, but have distinctions. The whore of Tyre, or Babylon, who commits fornication with the kings of the earth is one flesh with them, but she reigns over those kings as Jezebel reigned over king Ahab. Modern Rome is the beast of Revelation seventeen that the whore of Modern Babylon rides upon and reigns over.
Ny fisehoana telo an’i Roma, ampiarahina amin’ny fisehoana telo amin’ny fahalavoan’i Babylona, dia mifandray akaiky, nefa manana fanavahana. Ilay vehivavy janga avy any Tyro, na Babylona, izay mijangajanga amin’ny mpanjakan’ny tany, dia nofo iray aminy; nefa manjaka amin’ireo mpanjaka ireo izy, tahaka ny nanjakan’i Jezebela tamin’i Ahaba mpanjaka. Roma maoderina no bibidia ao amin’ny Apokalypsy toko fahafito ambin’ny folo, izay itaingenan’ilay vehivavy janga avy amin’i Babylona maoderina sady anjakany.
We will continue this study in the next article.
Hanohy izao fianarana izao isika ao amin’ny lahatsoratra manaraka.
“Then my eyes were taken from the glory, and I was pointed to the remnant on the earth. The angel said to them, ‘Will ye shun the seven last plagues? Will ye go to glory and enjoy all that God has prepared for those who love Him and are willing to suffer for His sake? If so, ye must die that ye may live. Get ready, get ready, get ready. Ye must have a greater preparation than ye now have, for the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate and to destroy the sinners thereof out of it. Sacrifice all to God. Lay all upon His altar—self, property, and all, a living sacrifice. It will take all to enter glory. Lay up for yourselves treasure in heaven, where no thief can approach or rust corrupt. Ye must be partakers of Christ’s sufferings here if ye would be partakers with Him of His glory hereafter.’
“Dia ny masoko dia nesorina tamin’ny voninahitra, ary naseho ahy ny sisa tavela etỳ an-tany. Hoy ilay anjely taminy: ‘Handositra ny loza fito farany va hianareo? Handeha ho any amin’ny voninahitra va hianareo ka hankafy izay rehetra nomanin’Andriamanitra ho an’izay tia Azy sy manaiky hijaly noho ny aminy? Raha izany, dia tsy maintsy maty hianareo mba ho velona. Miomàna, miomàna, miomàna. Tsy maintsy manana fiomanana lehibe noho izay anananareo ankehitriny hianareo; fa avy ny andron’i Jehovah, lozabe amin’ny fahatezerana sy amin’ny firehetan’ny fahavinirana, handrava ny tany ka hahatonga azy ho lao sy handringana hiala ao aminy ny mpanota. Ataovy sorona ho an’Andriamanitra ny zavatra rehetra. Apetraho eo ambonin’ny alitarany ny zavatra rehetra—ny tena, ny fananana, ary ny zavatra rehetra—ho fanatitra velona. Ilaina ny manolotra ny zavatra rehetra mba hidirana ao amin’ny voninahitra. Manangòna harena ho anareo any an-danitra, any amin’izay tsy ahafahan’ny mpangalatra manatona na ny harafesina manimba. Tsy maintsy mpiombona amin’ny fijalian’i Kristy eto hianareo, raha te ho mpiombona aminy amin’ny voninahiny any aoriana.’”
“Heaven will be cheap enough, if we obtain it through suffering. We must deny self all along the way, die to self daily, let Jesus alone appear, and keep His glory continually in view. I saw that those who of late have embraced the truth would have to know what it is to suffer for Christ’s sake, that they would have trials to pass through that would be keen and cutting, in order that they may be purified and fitted through suffering to receive the seal of the living God, pass through the time of trouble, see the King in His beauty, and dwell in the presence of God and of pure, holy angels.
“Ny lanitra dia ho mora vidy ampy tsara, raha azontsika amin’ny alalan’ny fahoriana izany. Tsy maintsy mandà ny tena isika mandritra ny lalana rehetra, maty amin’ny tena isan’andro, mamela an’i Jesosy ihany hiseho, ary mitazona ny voninahiny ho eo anoloan’ny masontsika mandrakariva. Hitako fa ireo izay vao tsy ela akory izay no nandray ny fahamarinana dia tsy maintsy hahalala ny hevitry ny mijaly noho ny amin’i Kristy, fa handalo fitsapana maranitra sy manindrona izy ireo, mba hodiovina sy hahamendrika azy amin’ny alalan’ny fahoriana handray ny tombo-kasen’Andriamanitra velona, handalo amin’ny andron’ny fahoriana, hahita ny Mpanjaka amin’ny hatsaran-tarehiny, ary honina eo anatrehan’Andriamanitra sy ny anjely madio sy masina.”
“As I saw what we must be in order to inherit glory, and then saw how much Jesus had suffered to obtain for us so rich an inheritance, I prayed that we might be baptized into Christ’s sufferings, that we might not shrink at trials, but bear them with patience and joy, knowing what Jesus had suffered that we through His poverty and sufferings might be made rich. Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 67.
“Rehefa hitako izay tsy maintsy hahatongavantsika mba handovantsika ny voninahitra, ary avy eo hitako koa ny halehiben’ny fijalian’i Jesosy mba hahazoany ho antsika lova sarobidy toy izany, dia nivavaka aho mba hatao batisa ao amin’ny fijalian’i Kristy isika, mba tsy hihemotra amin’ny fizahan-toetra, fa hitondra izany amin’ny faharetana sy fifaliana, satria fantatsika izay niaretan’i Jesosy, mba hahatonga antsika ho mpanan-karena amin’ny alalan’ny fahantrany sy ny fijaliany. Hoy ilay anjely: ‘Lavino ny tena; tsy maintsy mandroso haingana ianareo.’ Ny sasantsasany tamintsika dia nanana fotoana handraisana ny fahamarinana sy handrosoana tsikelikely, ary ny dingana rehetra izay efa nataontsika dia nanome hery antsika handraisana ny dingana manaraka. Fa ankehitriny dia saiky tapitra ny fotoana, ary izay nianarantsika nandritra ny taona maro, dia tsy maintsy hianaran’izy ireo ao anatin’ny volana vitsy. Tsy maintsy maro koa ny zavatra hialany, ary maro ny zavatra tsy maintsy hianarany indray. Izay tsy handray ny mariky ny bibidia sy ny sariny rehefa mivoaka ny didy, dia tsy maintsy manana fahatapahan-kevitra dieny izao hilaza hoe: Tsia, tsy hanaja ny fanorenan’ny bibidia izahay.” Early Writings, 67.