The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Ny rafitry ny hafatra ara-paminanian’i William Miller dia ireo hery roa mandrava, dia ny fanompoan-tsampy ara-jentilisa, arahin’ny fahefana papaly; ary ny rafitry ny hafatra ara-paminanian’ny Future for America kosa dia ireo hery telo mandrava: ny fanompoan-tsampy ara-jentilisa, arahin’ny fahefana papaly, arahin’ny Protestanta nihemotra tamin’ny finoana; kanefa ireo rehetra ireo dia miara-miseho amin’ny farany. Anisan’ny lakile ara-paminaniana fototra tamin’ny fahatakaran’i Miller ny faminaniana ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia tandindon’ny fanompoan-tsampy ara-jentilisa, satria izany no nametraka ny fifandraisan’ireo hery roa mandrava izay tonga rafitry ny fahatakarany ara-paminaniana. Anisan’ny lakile ara-paminaniana fototra amin’ny fahatakaran’ny Future for America ny faminaniana koa ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia tandindon’ny fanompoan-tsampy ara-jentilisa, satria ny fahatanterahana ara-tantara ny fanompoan-tsampy ara-jentilisa no nametraka ny filaharan’ny fisehoan-javatra ao amin’i Daniela toko fahiraika ambin’ny folo andininy faha-efapolo sy faha-iraika amby efapolo, izay tonga rafitry ny fahatakarana ara-paminanian’ny Future for America.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Tahaka ny mahazatra mandrakariva amin’ny fahazavana vaovao, ny fandrosoan’ny fahamarinana izay novahana tamin’ny taona 1989, tamin’ny firodanan’ny Firaisana Sôvietika, dia notoherin’ny feo maro samihafa. Tsy maintsy niteraka fahatakarana mazava kokoa ny fahamarinana hatrany ny fanoherana natsangana hanoherana izany. Tamin’ireny adihevitra tany am-piandohana nanohitra ny fahamarinana hita ao amin’ireo andininy enina farany amin’ny Daniela toko faha-iraika ambin’ny folo ireny, dia fantatra fa porofo tena ilaina hanohanana ny fitomboan’ny fahalalana izay nitranga rehefa novahana ny bokin’i Daniela tamin’ny taona 1989, ny fitsipika ara-paminaniana maro izay hita ao amin’ny Baiboly. Ankehitriny isika dia mandinika ny iray amin’ireo fitsipika ireo, izay antsointsika hoe “fampiharana in-telo ny faminaniana.”
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Nanomboka tamin’ny fandinihana fampiharana telo sosona roa izahay izay amin’ny lafiny iray dia tsipika iray ihany, nefa amin’ny lafiny hafa kosa dia samy hafa. Ny fisehoana roa voalohan’i Roma (jentilisa sy papaly) no manorina ny fisehoana fahatelo, dia i Roma Maoderina. Ny fisehoana roa voalohan’i Babylona (Babela sy Babylona) no nanorina ny fisehoana fahatelo, dia i Babylona Maoderina. Roma Maoderina no ilay bibidia ao amin’ny Apokalypsy fahafito ambin’ny folo izay itaingenan’i Babylona Maoderina sy anjakany. Samy hafa tahaka ny maha-samy hafa ny koboy iray sy ny soavaliny izy ireo, kanefa koa mijangajanga ara-panahy izy samy izy, koa amin’izany lafiny izany dia iray ihany izy. Misy fampiharana telo sosona roa hafa koa ao amin’ny faminaniana izay manana fifandraisana mitovitovy amin’izany.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Ny fisehoana roa voalohany an’i Elia (Elia sy Jaona Mpanao Batisa) no manangana an’ilay Elia fahatelo amin’ny andro farany. Miaraka amin’izany koa, ireo iraka roa voalohany izay manomana ny lalana ho an’ny Ilay Iraky ny Fanekena (Jaona Mpanao Batisa sy William Miller) no manangana an’ilay iraka izay manomana ny lalana ho an’ny Ilay Iraky ny Fanekena amin’ny andro farany. Misy hevitra lehibe telo tokony ho fantatra ao amin’ireo tsipika roa ireo amin’ny fampiharana in-telo ny faminaniana.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Teboka voalohany dia izao: ireo tena solontena ara-tantara amin’ireo andalana roa amin’ny fampiharana intelo ny faminaniana dia amin’ny ankapobeny ireo olona ara-tantara ihany; nefa ny tanjony ao anatin’ireo fanehoana roa ireo dia samy hafa mazava tsara. Ny teboka faharoa dia ny fahafantarana izay maha-samihafa ireo fampiharana intelo roa amin’ny faminaniana izay mifandray akaiky. Ny maha-samihafa azy dia izao: i Elia dia misolo tena asa ivelany amin’ny andro farany, ary ilay iraka manomana ny lalana ho an’ny Iraky ny Fanekena kosa dia misolo tena asa anatiny amin’ny andro farany.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Ny teboka fahatelo tokony homarihina dia izao: Jesosy, amin’ny maha Alfa sy Omega Azy, dia mampitovy ny Elia fahatelo, ary koa ny iraka fahatelo izay manamboatra ny lalana, amin’ny sady iraka-Elia voalohany no iraka-Elia farany, ary amin’ny sady iraka voalohany sy farany izay manamboatra ny lalana ho an’ny Iraky ny Fanekena. Ny iraka-Elian’ny anjely voalohany sy ny iraka-Elian’ny anjely fahatelo no mandrafitra ny fahatanterahana fahatelo an’i Elia, ary ilay iraka izay manamboatra ny lalana dia aseho ho iraky ny fihetsiketsehan’ny anjely voalohany sy fahatelo.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Elia mpaminany dia manome sary maneho ny fifanandrinana amin’ny andro farany eo amin’ny vahoakan’Andriamanitra sy ny firaisana telo sosona an’i Roma maoderina, ao amin’ilay fifanandrinana teo an-tendrombohitra Karmela.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Ny Tendrombohitra Karmela dia miorina any amin’ny faritra avaratr’i Isiraely, akaikin’ny morontsirak’i Mediteranea. Izy io dia mizotra eo ho eo avy any avaratra-andrefana mankany atsimo-atsinanana ary mamorona tandavan-tendrombohitra misongadina izay mivelatra manodidina ny 39 kilaometatra (63 kilometatra). Ny Lohasahan’i Megido, izay fantatra koa amin’ny anarana hoe Lohasahan’i Jezirela, dia miorina any atsimo-atsinanan’ny Tendrombohitra Karmela. Ny Tendrombohitra Karmela sy ny Lohasahan’i Megido dia somary mifanakaiky amin’ny lafiny halavirana. Ny elanelana misy eo amin’izy ireo, raha refesina mahitsy (araka ny sidin’ny goaika), dia eo ho eo amin’ny 20 ka hatramin’ny 25 kilaometatra (32 ka hatramin’ny 40 kilometatra). Any andrefan’ny Tendrombohitra Karmela no misy ny Ranomasina Mediteranea, ary any atsinanan’ny Lohasahan’i Megido sy ny Lohasahan’i Jezirela no misy ny Ranomasin’i Galilia, izay fantatra koa amin’ny anarana hoe farihin’i Tiberiady na farihin’i Kinereta.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Ao amin’ny Apokalypsy, ny adin’i Armagedona dia manondro ny Lohasahan’i Megido, ary tsy tian’ny tsindrimandry hinoan’ny mpianatra ny faminaniana fa ny bokin’ny Apokalypsy dia mampahafantatra ny hafany amin’ny heviny ara-bakiteny; koa rehefa nanondro an’i Armagedona (Megido) ho Armagedona izy, dia nampiasa ny teny hoe “har”, izay midika hoe tendrombohitra, mba hampiharihary fa io ady io dia fanehoana ara-panahy ny ady farany izay itarihan’ny dragona sy ny bibidia ary ny mpaminany sandoka izao tontolo izao ho amin’izany.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Amin’ny fanondroana an’i Megiddo ho Armagedona, dia nataon’i Jaona mazava tsara fa tsy tokony ho takarina ho toerana ara-jeografia ara-bakiteny izany, satria lohasaha i Megiddo ka tsy manana tendrombohitra. Eo akaiky eo no misy ny Tendrombohitra Karmela, izay nisehoan’ny fifandonan’i Elia tamin’i Ahaba sy ireo mpaminanin’i Jezebela; noho izany, samy fanoharana ny amin’ny ady farany ao Armagedona na i Megiddo na ny Tendrombohitra Karmela.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Raha hanao sary telozoro ianao ka ny tendrony dia i Jerosalema, ny Tendrombohitra Karmela, ary ny Lohasahan’i Megido, dia i Jerosalema no ho eo amin’ny zoro atsimo atsinanan’izany telozoro izany, ny Tendrombohitra Karmela eo amin’ny avaratra andrefana, ary ny Lohasahan’i Megido eo amin’ny avaratra atsinanana. Ny faritra izay maneho ara-panoharana ny adin’i Hara-magedona dia voafaritry ny ranomasina roa, ary ny mpanjakan’ny avaratra (ilay vehivavy janga, Babylona Ankehitriny) dia tonga amin’ny farany eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitra. Ary amin’izany andro izany dia mifarana ny fotoam-pitsapana ho an’ny olombelona.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Fa hisy vaovao avy any atsinanana sy avy any avaratra hampitebiteby azy; koa hivoaka amin’ny fahavinirana lehibe izy mba handringana sy handevona tanteraka ny maro. Ary hamboleny eo anelanelan’ny ranomasina sy eo amin’ilay tendrombohitra masina be voninahitra ny lain’ny lapany; kanefa ho tonga amin’ny farany izy, ary tsy hisy hanampy azy. Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay miaro ny zanaky ny firenenao; ary hisy andro fahoriana izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandraka izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky. Daniela 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Ny fampiharana intelo an’i Elia dia maneho ny fifanandrinana ivelany ataon’ny vahoakan’Andriamanitra amin’ny mpanjakan’ny avaratra, izay lohan’ilay firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka, izay mitarika izao tontolo izao ho any Armagedona. Ireo fahavalo telo nananan’i Elia, izay tandindon’ilay firaisana telo sosona, dia Ahaba, izay mpanjakan’ireo foko folo tany avaratra sady maneho ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo, izay mijangajanga amin’ilay vehivavy janga Babylona, ary izay manaiky hanome ny fanjakany ho an’ilay vehivavy janga mandritra ny “ora iray”, dia “ilay ora” amin’ny krizin’ny lalàn’ny Alahady. Ilay vehivavy janga Babylona dia nasehon’i Jezebela, ary ireo mpaminanin’i Bala an’i Jezebela sy ireo mpisoron’ny ala dia maneho ny mpaminany sandoka.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Ang krisis ng batas ng Linggo ay nagsisimula sa nalalapit na batas ng Linggo sa Estados Unidos at nagwawakas kapag si Miguel ay tumayo. Kapag dumating ang batas na iyon ng Linggo, ang ikalawang tinig ng Apocalipsis kabanata labingwalo ay tumatawag sa iba pang kawan ng Diyos upang lumabas sa Babilonia. Ang yugto ng panahon mula sa pagtawag na lumabas sa Babilonia hanggang sa pagsasara ng panahon ng biyaya ay ang yugto ng paghuhukom sa patutot ng Babilonia. Ito rin ang yugto ng panahon kung kailan ang Espiritu Santo ay ibinubuhos nang walang sukat. Ito ang “oras” na pinagkakasunduan ng sampung hari na magkasamang mamahala kasama ng patutot ng Tiro, na hindi na nalilimutan. Ito ang “oras” ng dakilang “lindol” ng Apocalipsis labing-isa, kung kailan ang isang daan at apatnapu’t apat na libo ay itinataas bilang isang watawat.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Ary ny mpanjakan’ny tany, izay nijangajanga sy niara-nonina tamin-dravehivavy tamin’ny fahafinaretana sy ny rendrarendra, dia hitomany sy hitaraina noho ny aminy, rehefa hitany ny setroky ny fandoroana azy, ka hijoro lavitra noho ny fahatahorany ny fijaliany, sady hanao hoe: Indrisy, indrisy, ry Babylona, ilay tanàna lehibe, ilay tanàna mahery! fa tao anatin’ny ora iray monja no nahatongavan’ny fitsaranao. Apokalypsy 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Tahaka ny nanondroan’i Jaona an’i Megido ho tendrombohitr’i Megido (“har”) mba hanamarihana fahamarinana ara-panahy fa tsy ara-bakiteny, dia aseho koa fa ny fitsarana an’ilay vehivavy janga avy any Babylona sy Tyro dia mitranga ao anatin’ny “ora,” ary koa ao anatin’ny “andro” iray.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Koa ho tonga ao anatin’ny indray andro ny lozany: fahafatesana sy fisaonana ary mosary; ary hodorana amin’ny afo tanteraka izy; fa mahery ny Tompo Andriamanitra izay mitsara azy. Apokalypsy 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Taorian’ny 22 Oktobra 1844 dia tsy azo ampiharina ara-paminaniana intsony ny fotoana ara-paminaniana, ary noho izany ny fitsarana ny fahefan’ny papa dia aseho ho mitranga ao anatin’ny “ora” iray, ary koa ao anatin’ny “andro” iray. Ny “oran” ny fitsarany dia ny fe-potoana ara-paminaniana manomboka amin’ny lalàna momba ny Alahady any Etazonia ka hatramin’ny hifaranan’ny fotoam-pahasoavana. Zava-dehibe ny manamarika io fe-potoana io rehefa mandinika an’i Elia amin’ny andro farany, fa ny adin’i Elia tao an-tendrombohitra Karmela dia manaraka ny fizahan-toetra anatiny iainan’ny vahoakan’Andriamanitra amin’ny andro farany, ary ny fe-potoam-pitsapana ho an’ny fiangonana sy ho an’izao tontolo izao dia samy manana fiandohana sy fiafarana ara-paminaniana mitovy.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Ny feo roa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia maneho antso roa samy hafa ho an’ny fiangonana roa. Ny fiangonana voalohany dia ny iray hetsy sy efatra alina sy efatra arivo ao amin’ny Apokalypsy toko fahafito, ary ny fiangonana faharoa izay antsoina dia ny vahoaka betsaka ao amin’ny Apokalypsy toko fahafito. Ny antso ho an’ny iray hetsy sy efatra alina sy efatra arivo dia atao amin’ny fotoana androtsahana ny Fanahy Masina araka ny fatra voafetra, ary ny antso ho an’ny vahoaka betsaka dia atao amin’ny fotoana androtsahana ny Fanahy Masina tsy araka ny fatra voafetra.
“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 hery lehibe; ary ny tany dia nohazavain’ny voninahiny. Ary niantso tamin-kery tamin’ny feo mahery izy ka nanao hoe: Rava! rava Babylona lehibe, ary tonga fonenan’ny demonia” (Apokalypsy 18:1, 2). Io no hafatra mitovy amin’izay nomen’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 izao tontolo izao sabata sandoka ho solon’ny Sabatan’ny didy fahefatra, ary naveriny indray ilay lainga izay nolazain’i Satana voalohany tamin’i Eva tany Edena—dia ny tsy fahafatesan’ny fanahy araka ny natiora. Be dia be koa ny fahadisoana mifandraika amin’izany izay naeliny patrana, ka “ny didin’olombelona no ataony fampianarana” (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 nodioviny ny Tempoly hiala amin’ny fanamasinana tsy mendrika sy fanevatevana masina natao taminy. Anisan’ny asa farany tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, ao amin’ny asa farany ho fampitandremana izao tontolo izao, dia misy antso roa miavaka atao amin’ny fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy amin’ny hafatry ny anjely fahatelo dia re ny feo avy any an-danitra manao hoe: ‘Mivoaha aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary efa nahatsiaro ny helony Andriamanitra’ (Apokalypsy 18:4, 5).” Selected Messages, boky 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Ilay anjely mahery dia nidina ho fahatanterahan’ny Apokalypsy toko fahavalo ambin’ny folo, rehefa naringana ireo trano lehibe tao New York City tamin’ny 11 Septambra 2001, tamin’ny fahatongavan’ilay “rivotra avy any atsinanana” dia ny finoana silamo. Ary niantso mafy tamin’ny feo mahery izy nanao hoe: “Rava Babylona lehibe, rava izy, ka tonga fonenan’ny demonia.” Ary avy eo ao amin’ny andininy fahaefatra dia misy feo hafa “re avy any an-danitra manao hoe: ‘Mivoaha avy ao aminy, ry oloko.’” Ireo feo roa ireo dia “antso roa miavaka atao amin’ny fiangonana.” Ny fiangonana roa miavaka an’Andriamanitra amin’ny andro farany dia fantatra ho ny iray hetsy sy efatra arivo sy efa-polo sy ny vahoaka betsaka.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Ny fotoam-pitsapana ho an’ilay efatra arivo sy efatra alina amby zato dia manomboka amin’ny finoana silamo amin’ny Loza fahatelo, izay ambaran’i Isaia ho “andron’ny rivotra avy any atsinanana.” Io fotoam-pitsapana io dia mifarana amin’ilay lalàna Alahady ho avy tsy ho ela any Etazonia sy amin’ny fampiharana ny mariky ny bibidia. Ny bibidia no mpanjakan’ny avaratra sandoka, lohan’i Babylona maoderina. I Babylona no liona ao amin’ny Daniela toko fahafito, ary ilay mpaminany tsy nankatò avy any Joda, izay misolo tena ny Advantisma Laodiseana, no maty ao anatin’ilay vanim-potoana izay manomboka amin’ny “ampondra” dia ny finoana silamo (11 Septambra 2001), ary mifarana amin’ny “liona” (Babylona Maoderina).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Ao anatin’ny vanim-potoana aseho ho “ny fasana” an’ilay mpaminany tsy mankatò ao amin’ny Advantisma Laodiseana, dia voazara araka ny fatrany ny ranonorana farany, raha antso miavaka kosa no atao ho an’ny fiangonan’ny efatra arivo sy iray alina amby iray hetsy. Rehefa mifarana izany vanim-potoana izany, amin’ilay “ora” an’ilay “horohorontany lehibe”, izay maneho ny lalàna alahady any Etazonia, dia tonga ny vanim-potoanan’ny feo faharoa ao amin’ny Apokalypsy fahavalo ambin’ny folo, miaraka amin’ny fampiharana ny mariky ny bibidia, izay mariky ny mpanjakan’ny avaratra. Mandritra izany fotoana izany koa, ny finoana silamo amin’ny Loza fahatelo dia ampiasaina hitondra fitsarana miandalana sady mihamafy amin’ny tontolo nivadika. Ny hafatra ambaran’ilay “faneva” an’ireo efatra arivo sy iray alina amby iray hetsy mandritra io antso faharoa miavaka io ho an’ny fiangonan’ilay “vahoaka betsaka” dia manondro ny “mariky” ny “mpanjakan’ny avaratra”, ary ny anjara asan’ny finoana silamo amin’ny Loza fahatelo, izay aseho ho “zanaky ny atsinanana”.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Ang balita na nagpapagalit sa kapangyarihang papal sa talatang apatnapu’t apat ng Daniel kabanata labing-isa, at ang balita na nagpapasimula sa pangwakas na papal na pagdanak ng dugo, ay inilarawan bilang “mga balita mula sa silangan” (Islam) at “sa hilaga” (ang tanda ng hayop). Sa panahong iyon, gaya ng sa naunang panahon, ang Islam ng “hanging silangan” ay nagdadala ng paghatol sa Estados Unidos upang pasimulan ang panahong iyon, at ang panahong iyon ay nagwawakas kapag ang hari ng hilaga ay sumapit sa kaniyang wakas, “sa pagitan ng mga dagat at ng maluwalhating banal na bundok,” sa libis ng Megiddo at sa Bundok ng Carmel.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Ny vanim-pitsarana ho an’i Babylona maoderina, izay maneho ny fandriam-pahafatesany (fasana), dia manomboka amin’ny tandindon’ny atsinanana ary mifarana amin’ny tandindon’ny avaratra, tahaka ny nifaranan’ny fandriam-pahafatesan’ilay mpaminany Laodiseana tsy nankatò tamin’ilay antso mazava voalohany ho amin’ny fiangonana. Ny fasana (fandriam-pahafatesana) izay nandevenana ilay mpaminany mpandainga avy any Betela sy ilay mpaminanin’i Joda tsy nankatò dia aseho eo anelanelan’ny “ampondra” sy ny “liona”.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
I Elia dia maneho ny vahoakan’Andriamanitra amin’ny andro farany izay nifanandrina tamin’ny fahavalo telo sosona, izay nasehon’i Ahaba sy Jezebela ary ireo mpaminanin’i Jezebela. Jezebela no tandindon’ny fahefana papaly ao amin’ny fiangonana fahefatra, dia Tiatira, ary ireo mpaminaniny tao Karmela dia nasehon’ireo mpaminanin’i Bala sy ireo mpisoron’ny ala masina. Bala dia maneho andriamanitra lahy, ary ireo mpisoron’ny ala masina kosa dia naneho an’i Astarta, andriamanitra vavy; koa ireo mpaminany sandokan’i Jezebela dia nahitana lahy sy vavy, izay maneho ny fitambaran’ny Fiangonana sy ny Fanjakana, izay asehon’ny sarin’ilay bibidia ao amin’ny bokin’ny Apokalypsy.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
I Etazonia no voalohany manangana ny sarin’ilay bibidia ao Etazonia, ary aorian’izany dia eo amin’izao tontolo izao; ary i Etazonia no mpaminany sandoka ao amin’ilay firaisana telo sosona. Ahaba, mpanjakan’ny foko folo, dia maneho ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo, izany hoe ilay dragona, ary Jezebela no bibidia. Elia dia nifanandrina tamin’ilay firaisana telo sosona an’i Babylona Maoderina teo an-Tendrombohitra Karmela, izay ihefaran’ilay vehivavy janga ao Babylona ka tsy misy hanampy azy. Ny fampiharana in-telo an’i Elia dia maneho ilay fifanandrinana ivelany entina manohitra ny vahoakan’Andriamanitra amin’ny andro farany, ary Elia dia maneho ilay mpaminany izay mifanehatra mivantana amin’ireo fahefana telo ireo.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Zava-dehibe iray ao amin’ny tantaran’i Elia ny “orana”, izay maneho ny ranonorana farany izay araraka ao amin’ny tantaran’ny fifandonana. Talohan’ny fifandonana teo an-tendrombohitra Karmela, dia nilaza mazava i Elia fa tsy hisy orana, afa-tsy amin’ny teniny ihany. Ny vanim-potoana mialoha ny “ora” fitsaran’i Jezebela dia ilay vanim-potoana asehon’ilay “feo” miavaka voalohany nomena ny fiangonana. Tonga tamin’ny 11 Septambra 2001 izany “feo” izany, ary nandritra izany vanim-potoana izany dia “nofaritana” fotsiny ny “orana”; ary tao anatin’izany vanim-potoana izany dia nisy hafatry ny ranonorana farany roa nifaninana izay tafiditra tao amin’ny adihevitr’i Habakoka. Ny iray dia ilay hafatra sandoka momba ny fitomaniana ho an’i Tamoza, izay naneho “hafatry ny fiadanana sy filaminana”; ary ny iray kosa dia ilay hafatra marina momba ny loza fahatelo an’ny Silamo.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Ny hafatry ny “orana farany” marina dia nifototra tamin’ny anjara asan’ny finoana silamo ao amin’ny Loza fahatelo. Avy tamin’ny loharano iray izany hafatra izany (izay Future for America), ary nifaninana mba hahazoana ny fahefana ambony ireo hafatra roa ireo mandra-panamarinan’ny tantara ny maha-marina ny hafatra marina, sady nanamafisany koa ny fahadalàn’ny hafatra hoe “fiadanana sy filaminana” amin’ny fotoana tahaka izao.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ny faminanian’i Daniela sy i Jaona dia tokony ho fantarina. Mifanazava izy ireo. Manolotra amin’izao tontolo izao fahamarinana izay tokony ho fantatry ny tsirairay izy ireo. Ireo faminaniana ireo dia tokony ho vavolombelona eto amin’izao tontolo izao. Amin’ny fahatanterahany amin’izao andro farany izao, dia hanazava ny tenany izy ireo.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Ny fahatanterahana voalohany an’i Elia ao amin’ilay fampiharana in-telo an’i Elia dia hamarinin’ilay Elia faharoa, izay nofaritan’i Jesosy ho Jaona Mpanao Batisa. Ireo vavolombelona roa ireo miaraka no mampiorina ilay Elia fahatelo.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Ary raha nandeha izy ireo, dia nanomboka niteny tamin’ny vahoaka maro i Jesosy momba an’i Jaona hoe: Inona no nalehanareo tany an-efitra hojerenareo? Volotara hozongozonin’ny rivotra va? Fa inona no nalehanareo tany hojerenareo? Olona mitafy fitafiana malefaka va? Indro, izay mitafy fitafiana malefaka dia any an-tranon’ny mpanjaka. Fa inona no nalehanareo tany hojerenareo? Mpaminany va? Eny, lazaiko aminareo fa mihoatra noho ny mpaminany aza. Fa izy no ilay voasoratra hoe: Indro, Izaho maniraka ny irako eo alohanao, izay hanamboatra ny lalanao eo anoloanao. Lazaiko aminareo marina tokoa: Amin’izay nateraky ny vehivavy dia tsy mbola nisy nitsangana lehibe noho Jaona Mpanao-batisa; kanefa izay kely indrindra amin’ny fanjakan’ny lanitra dia lehibe noho izy. Ary hatramin’ny andron’i Jaona Mpanao-batisa ka mandraka ankehitriny dia asian-kery ny fanjakan’ny lanitra, ary ny mahery no misambotra azy an-keriny. Fa ny mpaminany rehetra sy ny lalàna dia naminany hatramin’i Jaona. Ary raha mety mandray izany ianareo, dia izy no Elia, izay ho avy. Izay manan-tsofina ho enti-mihaino, aoka izy hihaino. Matio 11:7–15.
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“Ankehitriny, ao amin’ny fanahy sy ny herin’i Elia ary i Jaona Mpanao Batisa, dia iraky ny fanendren’Andriamanitra no miantso ny sain’izao tontolo voatendry hotsaraina izao ho amin’ireo toe-javatra manetriketrika izay efa ho tanteraka mifandray amin’ny ora famaranana ny fotoam-pahasoavana sy ny fisehoan’i Kristy Jesosy amin’ny maha-Mpanjakan’ny mpanjaka sy Tompon’ny tompo Azy. Tsy ho ela dia hotsaraina ny olona rehetra noho ny asa nataony tao amin’ny tena. Tonga ny andron’ny fitsaran’Andriamanitra, ary eo amin’ny mambran’ny fiangonany etỳ an-tany no iankinan’ny andraikitra manetriketrika hampitandrina ireo izay mijoro, toy ny hoe eo amin’ny sisin’ny faharavana mandrakizay indrindra. Amin’ny olombelona rehetra eran’izao tontolo midadasika izao izay mety hihaino, dia tsy maintsy hazavaina mazava ireo foto-kevitra iadian-kevitra ao amin’ilay fifanandrinana lehibe izay anatanterahana ady, dia foto-kevitra izay iankinan’ny anjaran’ny taranak’olombelona rehetra.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Amin’izao ora farany amin’ny fotoam-pitsapana ho an’ny zanak’olombelona izao, raha efa tsy ho ela dia hotapahina mandrakizay ny anjaran’ny fanahy tsirairay, ny Tompon’ny lanitra sy ny tany dia manantena ny fiangonany hifoha hiasa tahaka ny mbola tsy nisy hatrizay. Ireo izay natao afaka ao amin’i Kristy tamin’ny alalan’ny fahalalana ny fahamarinana sarobidy dia heverin’i Jesosy Tompo ho olom-boafidiny, nahazo sitraka mihoatra noho ny vahoaka rehetra ambonin’ny tany; ary iankinany ny hanehoany ny fiderana Azy, Izay niantso azy hiala tamin’ny maizina ho amin’ny mazava mahagaga. Ny fitahiana izay omena betsaka tokoa dia tsy maintsy hampitaina amin’ny hafa. Ny vaovao mahafalin’ny famonjena dia tsy maintsy ho tonga any amin’ny firenena sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona rehetra.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Tamin’ireo fahitana nomena ny mpaminany fahiny dia naseho fa ny Tompon’ny voninahitra dia hanome fahazavana manokana ho an’ny fiangonany amin’ny andro maizina sy ny tsi-finoana izay mialoha ny fihaviany fanindroany. Amin’ny maha-Masoandron’ny Fahamarinana Azy, dia hiseho eo amin’ny fiangonany Izy, ‘mitondra fanasitranana eo amin’ny elany.’ Malakia 4:2. Ary avy amin’ny mpianatra marina rehetra dia hiparitaka ny hery miasa mangina ho amin’ny fiainana, ny herim-po, ny fanampiana, ary ny fanasitranana marina.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Ny fihavian’i Kristy dia hitranga amin’ny fotoana maizina indrindra eo amin’ny tantaran’ity tany ity. Ny andron’i Noa sy i Lota dia mampiseho mialoha ny toetry ny izao tontolo izao mialoha kelin’ny fihavian’ny Zanak’olona. Ny Soratra Masina, raha manondro mialoha izany fotoana izany, dia manambara fa Satana hiasa amin’ny hery rehetra sy ‘amin’ny fitaka rehetra momba ny tsi-fahamarinana.’ 2 Tesaloniana 2:9, 10. Ny asany dia miseho miharihary amin’ny fitomboan’ny haizina haingana, ny fahadisoana maro dia maro, ny fivadi-pinoana, ary ny famitahana amin’izao andro farany izao. Tsy hoe mitarika izao tontolo izao ho babo ihany Satana, fa ny fitaka ataony koa dia manenika toy ny masirasira ireo fiangonana milaza ho an’i Jesosy Kristy Tompontsika. Ny fihemorana lehibe amin’ny finoana dia hivoatra ho amin’ny haizina lalina tahaka ny sasakalina. Ho an’ny olon’Andriamanitra dia ho alina fitsapana izany, alina fisaonana, alina fanenjehana noho ny amin’ny fahamarinana. Nefa avy ao anatin’izany alin’ny haizina izany no hamirapiratan’ny fahazavan’Andriamanitra.” Prophets and Kings, 716, 717.