We addressed the “burden of the valley of vision” of Isaiah twenty-two in a recent article. There we identified the “valley of vision” as a geographical symbol of the distinction between the Laodiceans and Philadelphians in the “last days.” That which bound the foolish Laodicean virgins into bundles for the fires of destruction were the “archers.” The archers of biblical prophecy represent Islam.
Nodinihinay tato ho ato tao amin’ny lahatsoratra iray ny amin’ny “enta-mavesatry ny lohasahan’ny fahitana” ao amin’ny Isaia roa amby roapolo. Tao no nanondroanay ny “lohasahan’ny fahitana” ho tandindon-jeografika maneho ny fanavahana ny Laodiseana sy ny Filadelfiana amin’ny “andro farany.” Izay namatotra ny virijina adala, dia ny Laodiseana, ho amboara ho an’ny afon’ny fandringanana dia ny “mpandefa zana-tsipìka.” Ny mpandefa zana-tsipìka ao amin’ny faminaniana ara-Baiboly dia maneho ny finoana silamo.
And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:12–21.
Dia hoy Andriamanitra tamin’i Abrahama hoe: Aoka tsy hahory ny masonao izany noho ny amin’ilay zazalahy sy noho ny amin’ilay ankizivavinao; amin’izay rehetra nolazain’i Saraha taminao dia henoy ny feony; fa amin’i Isaka no hantsoina ny taranakao. Ary ny zanaky ny ankizivavy kosa dia hataoko firenena koa, satria taranakao izy. Ary nifoha maraina koa Abrahama, dia naka mofo sy siny hoditra nisy rano ka nomeny an’i Hagara, napetrany teo an-tsorony izany mbamin’ny zaza, dia nampandehaniny izy; ary lasa ravehivavy ka nirenireny tany an-efitr’i Beri-sheba. Ary lany ny rano tao amin’ny siny hoditra, ka nazerany teo ambanin’ny kirihitra anankiray ny zaza. Dia nandeha izy ka nipetraka tandrifiny teny lavidavitra kely, toy ny halaviran’ny tsipìka; fa hoy izy: Aoka tsy ho hitako ny fahafatesan’ny zaza. Dia nipetraka tandrifiny izy ka nanandra-peo nitomany. Ary ren’Andriamanitra ny feon’ilay zazalahy; ary ilay anjelin’Andriamanitra niantso an’i Hagara avy tany an-danitra ka nanao taminy hoe: Inona no mahazo anao, ry Hagara? Aza matahotra; fa ren’Andriamanitra ny feon’ilay zazalahy eo amin’izay misy azy. Mitsangàna, ento ilay zazalahy, ary tano mafy amin’ny tananao izy; fa hataoko firenena lehibe izy. Ary nampahiratin’Andriamanitra ny masony, ka nahita fantsakan-drano izy; dia nandeha nameno rano ny siny hoditra ka nampisotroiny ilay zazalahy. Ary Andriamanitra nomba ilay zazalahy; dia nitombo izy ka nonina tany an-efitra, ary tonga mpandefa zana-tsipìka. Genesisy 21:12–21.
Ishmael, the son of Hagar was to become the father of the nation of Islam and he was represented as “an archer.” The first mention of Ishmael identifies his role in biblical prophecy.
Isimaely, zanak’i Hagara, dia voatendry ho tonga rain’ny firenenan’ny finoana silamo, ary naseho ho “mpandefa zana-tsipìka” izy. Ny filazana voalohany an’i Isimaely dia manondro ny anjara asany ao amin’ny faminaniana ara-Baiboly.
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 ilay anjelin’i Jehovah taminy hoe: Indro, mitoe-jaza ianao, ka hiteraka zazalahy, ary ny anarany hataonao hoe Isimaela; satria Jehovah efa nandre ny fahorianao. Ary izy ho lehilahy dia; ny tànany hanohitra ny olona rehetra, ary ny tànan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:11, 12.
The nation of Islam will “be against every man,” and “every man’s hand” will be “against him.” The word translated as “wild” is the wild Arabian ass, so from the outset of Ishmael as a symbol of prophecy he is associated with the “horse family,” and he will bring every nation of the world together against his nation.
Ny firenen’ny Islamo dia “hanohitra ny olona rehetra,” ary “ny tanan’ny olona rehetra” dia “hanohitra azy.” Ny teny nadika hoe “dia” dia ilay ampondra dia arabo, ka hatramin’ny voalohan’i Ismaela amin’ny maha-tandindon’ny faminaniana azy dia ampifandraisina amin’ny “fianakavian’ny soavaly” izy, ary hampivondrona ny firenena rehetra amin’izao tontolo izao hanohitra ny fireneny izy.
The Millerites identified that the three woes of Revelation nine represent the prophetic history of Islam and in so doing they visually portrayed Islam as a horse on both of the two sacred tables of Habakkuk. Those charts were “directed by the hand of the Lord” and were prophesied of in Habakkuk chapter two. To reject the truth that Islam is represented by the three woes of Revelation chapter eight and verse thirteen is to reject the Spirit of Prophecy and Habakkuk. It is a rejection of both the Bible and the Spirit of Prophecy.
Ny Millerita dia nahafantatra fa ny loza telo ao amin’ny Apokalypsy toko faha-sivy dia maneho ny tantara ara-paminanian’ny finoana silamo; ary tamin’ny fanaovany izany dia nasehony an-tsary ho toy ny soavaly ny finoana silamo teo amin’ireo tabilao masina roa tonta an’i Habakoka. Ireo tabilao ireo dia “notarihin’ny tanan’ny Tompo” ary efa nambaran’ny faminaniana ao amin’ny Habakoka toko faharoa. Ny fandavana ny fahamarinana fa ny finoana silamo no asehon’ireo loza telo ao amin’ny Apokalypsy toko faha-valo andininy faha-telo ambin’ny folo dia fandavana ny Fanahin’ny Faminaniana sy an’i Habakoka. Fandavana ny Baiboly sy ny Fanahin’ny Faminaniana izy izany.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ary nijery aho ka nandre anjely iray nanidina teo afovoan’ny lanitra, nanao tamin’ny feo mahery hoe: Lozà, lozà, lozà ho an’ny mponina etỳ an-tany noho ny feon’ny trompetra hafa an’ireo anjely telo izay mbola hitsoka! Apokalypsy 8:13.
To reject truth is to be bound for the fires of destruction, and Adventism began their progressive rejection of truth in 1863. Islam is the issue that brings all the nations of the world together during the third woe. This unity was illustrated on September 11, 2001, which, as the first waymark of the seven thunders, must also represent the last waymark of the seven thunders. The last waymark of the seven thunders in the “last days” is the Sunday law, then the third woe comes quickly. The power that angers the nations is Islam, and in the last days Islam angered the nations on September 11, 2001, but they were simultaneously “held in check.” At that time the latter rain began to sprinkle in advance of the full outpouring that takes place when the bride makes herself ready.
Ny fandavana ny fahamarinana dia mitondra ho voafatotra ho amin’ny afon’ny fandringanana, ary ny Advantisma dia nanomboka ny fandavany tsikelikely ny fahamarinana tamin’ny 1863. Ny Islam no olana mampiray ny firenena rehetra amin’izao tontolo izao mandritra ny loza fahatelo. Naseho tamin’ny 11 Septambra 2001 izany firaisana izany, izay, amin’ny maha-marika voalohany amin’ny kotrokorana fito azy, dia tsy maintsy maneho koa ny marika farany amin’ny kotrokorana fito. Ny marika farany amin’ny kotrokorana fito amin’ny “andro farany” dia ny lalàna alahady, ary avy eo dia tonga haingana ny loza fahatelo. Ny hery mampahatezitra ny firenena dia ny Islam, ary tamin’ny andro farany dia nampahatezitra ny firenena ny Islam tamin’ny 11 Septambra 2001, nefa tamin’izany fotoana izany ihany koa dia “notazonina tsy hipoaka.” Tamin’izany fotoana izany dia nanomboka nitete mialoha ny ranonorana farany, mialoha ny firotsahany feno izay mitranga rehefa mampiomana ny tenany ny ampakarina.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Tamin’izany fotoana izany, raha hifarana ny asan’ny famonjena, dia ho avy amin’ny tany ny fahoriana, ary ho tezitra ny firenena, kanefa hotanana mba tsy hahasakana ny asan’ny anjely fahatelo. Amin’izany fotoana izany no hihavin’ny ‘orana farany,’ na ny famelombelomana avy amin’ny fanatrehan’ny Tompo, mba hanome hery ny feo mahery ataon’ny anjely fahatelo, sy hanomana ny olona masina hitoetra amin’ny andro izay handrarahana ireo loza fito farany.” Early Writings, 85.
On September 11, 2001 the judgment of the living began, the nations were angered by the attack of Islam against the United States and the latter rain began to fall. Judgment begins with the house of God and the judgment of the house of God ends at the Sunday law crisis, then the judgment of God’s other flock begins. Much is involved with this most important truth, but these truths are well documented in the series, Habakkuk’s Tables. It was important to place these things in the article here before we return to the narrative of Revelation eleven.
Tamin’ny 11 Septambra 2001 no nanomboka ny fitsarana ny velona; tezitra ny firenena noho ny fanafihan’ny silamo an’i Etazonia, ary nanomboka nilatsaka ny ranonorana farany. Ny fitsarana dia manomboka amin’ny tranon’Andriamanitra, ary mifarana amin’ny fotoanan’ny krizin’ny lalàn’ny Alahady ny fitsarana ny tranon’Andriamanitra; avy eo no manomboka ny fitsaran’Andriamanitra ny ondry aman’osy hafa Azy. Maro no voarakitra ao anatin’io fahamarinana manan-danja indrindra io, nefa voarakitra tsara ao amin’ilay andiana lahatsoratra hoe, Habakkuk’s Tables, ireo fahamarinana ireo. Zava-dehibe ny nametrahana izany teto amin’ity lahatsoratra ity alohan’ny hiverenantsika amin’ny fitantaran’ny Apokalypsy toko faha-iraika ambin’ny folo.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Ary tamin’izany ora izany indrindra dia nisy horohoron-tany lehibe; ary rava ny ampahafolon’ny tanàna, ary nisy olona fito arivo matin’ny horohoron-tany; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Apokalypsy 11:13, 14.
The “great earthquake” that marked the overturning of the nation of France in the French Revolution represents the overturning of the United States at the Sunday law. National apostasy is to be followed by national ruin, and when the United States is ruined the entire earth will be shaken to its core, thus the symbol of the “earthquake.” At that point “the third woe cometh quickly.” Islam is identified on the two sacred tables as the first and second woe of Revelation nine, and if the first woe is Islam and the second woe is Islam, then the third woe must be Islam, for upon the testimony of two a thing is established. The United States will be struck again by Islam at the Sunday law.
Ny “horohoron-tany lehibe” izay nanamarika ny fanonganana ny firenena Frantsa tamin’ny Tolom-piavotana frantsay dia maneho ny fanonganana an’i Etazonia amin’ny lalàn’ny Alahady. Ny fivadiham-pinoan’ny firenena dia harahin’ny fandringanana nasionaly, ary rehefa rava i Etazonia dia hovitrovitra hatrany amin’ny fotony ny tany manontolo, ka izany no tandindon’ny “horohoron-tany.” Amin’izany fotoana izany dia “tonga faingana ny loza fahatelo.” Ny finoana silamo dia aseho eo amin’ireo tabilao masina roa ho loza voalohany sy loza faharoa ao amin’ny Apokalypsy toko faha-sivy, ary raha ny loza voalohany dia ny finoana silamo ary ny loza faharoa dia ny finoana silamo, dia tsy maintsy ny finoana silamo koa no loza fahatelo, satria amin’ny fanambaran’ny roa no anorenana ny zavatra iray. Hofaizin’ny finoana silamo indray i Etazonia amin’ny lalàn’ny Alahady.
Speaking of Ezekiel’s valley of bones Sister White records the following.
Miresaka momba ny lohasahan’ny taolana ao amin’i Ezekiela, dia manoratra izao manaraka izao i Rahavavy White.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ny anjely no mihazona ny rivotra efatra, izay aseho ho toy ny soavaly tezitra mitady hiala amin’ny fatorana sy hirohotra manerana ny tany manontolo, mitondra fandringanana sy fahafatesana eo amin’izay lalany.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
«Hatory eo amoron-tany indrindra amin’ny tontolo mandrakizay va isika? Ho donto sy hangatsiaka ary ho toy ny maty va isika? Endrey, enga anie ka ho ao amin’ny fiangonantsika ny Fanahy sy ny fofon’aina avy amin’Andriamanitra, voatsoka ao amin’ny olony, mba hitsanganany amin’ny tongony ka ho velona izy. Mila mahita isika fa tery ny lalana ary ety ny vavahady. Fa raha mandalo amin’ilay vavahady ety isika, dia tsy manam-petra ny sakany.» Manuscript Releases, volume 20, 217.
The message of the “four winds” that raises the two prophets of Revelation eleven is the message of the angry horse of Bible prophecy, as represented throughout the biblical testimony, but also as visually represented upon the two sacred tables of Habakkuk. The message that brings Elijah and Moses to their feet is the message of the third woe that comes quickly after they are raised to their feet, for when the Sunday law arrives and Islam strikes again Moses and Elijah are lifted up as the ensign to the nations.
Ny hafatry ny “rivotra efatra” izay mampitsangana ireo mpaminany roa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo dia ilay hafatry ny soavaly tezitra ao amin’ny faminanian’ny Baiboly, araka ny aseho manerana ny fijoroana vavolombelon’ny Soratra Masina, nefa koa araka ny aseho ara-jery eo ambonin’ireo takelaka masina roa an’i Habakoka. Ny hafatra izay mampitsangana an’i Elia sy Mosesy dia ilay hafatry ny loza fahatelo izay tonga faingana rehefa voatsangana amin’ny tongony izy ireo; fa rehefa tonga ny lalàna alahady ary mamely indray ny finoana silamo, dia asandratra i Mosesy sy Elia ho faneva ho an’ny firenena.
The third woe of Islam is also the seventh trumpet. The beginning of the sounding of the seventh trumpet was on October 22, 1844, when the judgment began.
Ny loza fahatelo amin’ny finoana silamo dia ny trompetra fahafito koa. Ny fiandohan’ny fanenoan’ny trompetra fahafito dia tamin’ny 22 Oktobra 1844, rehefa nanomboka ny fitsarana.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Fa amin’ny andron’ny feon’ny anjely fahafito, raha vao manomboka mitsoka trompetra izy, dia ho tanteraka ny zava-miafina an’Andriamanitra, araka izay efa nambarany tamin’ny mpanompony, dia ny mpaminany. Apokalypsy 10:7.
The “days of the voice of the seventh angel” is the days of the investigative judgment, that began on October 22, 1844. Then the judgment of the dead commenced. Once the third woe comes quickly the sounding of the seventh trumpet is again marked. This sounding is not the beginning of the investigative judgment, but the end of the judgment of the house of God, and the beginning of the judgment of God’s other flock.
Ny “andron’ny feon’ny anjely fahafito” dia ny andron’ny fitsarana famotopotorana, izay nanomboka tamin’ny 22 Oktobra 1844. Tamin’izany no niandohan’ny fitsarana ny maty. Raha vao tonga faingana ny loza fahatelo, dia marihina indray ny fanenoan’ny trompetra fahafito. Tsy ny fiandohan’ny fitsarana famotopotorana izany fanenoana izany, fa ny fiafaran’ny fitsarana ny ankohonan’Andriamanitra sy ny fiandohan’ny fitsarana ny ondry hafa an’Andriamanitra.
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. Revelation 11:15–17.
Dia nitsoka ny anjely fahafito; ary nisy feo mahery tany an-danitra nanao hoe: Ny fanjakana amin’izao tontolo izao dia efa tonga fanjakan’ny Tompontsika sy ny Kristiny; ary hanjaka mandrakizay doria Izy. Ary ny loholona efatra amby roa-polo, izay nipetraka teo anatrehan’Andriamanitra teo amin’ny seza fiandrianany, dia niankohoka tamin’ny tavany ka niankohoka teo anatrehan’Andriamanitra, nanao hoe: Misaotra Anao izahay, Tompo Andriamanitra Tsitoha ô, Ilay ankehitriny sy taloha ary ho avy; satria noraisinao ho Anao ny herinao lehibe, ka manjaka Hianao. Apokalypsy 11:15–17.
The “mystery of God” is Christ in us, the hope of glory that is finished in the time period when Moses and Elijah stand up and are resurrected through a message from the Word of God that identifies Islam. If the message is received it binds a soul for the heavenly garner, but for those who reject the message it is the message of the archers of Islam that bind them in bundles to be burned in the fires of destruction. The message of the seventh trumpet seals the one hundred and forty-four thousand in advance of them being lifted up as an ensign to bring in God’s other flock. The two resurrected prophets must first be sealed before the world can be warned.
Ny “zava-miafin’Andriamanitra” dia Kristy ao anatintsika, fanantenan’ny voninahitra, izay tanteraka amin’ilay vanim-potoana ijoroan’i Mosesy sy Elia ka ananganana azy ireo amin’ny maty amin’ny alalan’ny hafatra avy amin’ny Tenin’Andriamanitra izay mampahafantatra ny Silamo. Raha raisina ny hafatra dia mamatotra fanahy iray ho amin’ny trano fanangonana any an-danitra izany; fa ho an’izay mandà ny hafatra kosa dia hafatry ny mpandefa zana-tsipìkan’ny Silamo no mamatotra azy ireo ho amboara mba hodorana ao amin’ny afon’ny fandringanana. Ny hafatry ny trompetra fahafito no manisy tombo-kase mialoha ireo iray hetsy sy efatra alina sy efatra arivo, alohan’ny hanandratana azy ho faneva mba hampidirana ny andian’ondrin’Andriamanitra hafa. Ireo mpaminany roa izay natsangana tamin’ny maty dia tsy maintsy voaisy tombo-kase aloha, vao azo ampitandremana izao tontolo izao.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Ny asan’ny Fanahy Masina dia ny handresy lahatra izao tontolo izao ny amin’ny ota sy ny fahamarinana ary ny fitsarana. Tsy misy afa-tsy amin’ny fahitana ireo izay mino ny fahamarinana hohamasinina amin’ny alalan’ny fahamarinana, ka miasa araka ny foto-kevitra ambony sy masina, sady mampiseho amin’ny hevitra avo sy manandratra ny tsipika manasaraka mazava ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony, no ahafahan’izao tontolo izao ampitandremana. Ny fanamasinan’ny Fanahy no manamarika ny fahasamihafana misy eo amin’ireo izay manana ny tombo-kasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fizahan-toetra, dia haseho mazava izay atao hoe mariky ny bibidia. Izany dia ny fitandremana ny Alahady. Ireo izay, rehefa avy nandre ny fahamarinana, mbola manohy mihevitra io andro io ho masina, dia mitondra ny sonian’ilay lehilahin’ota, izay nihevitra hanova ny fotoana sy ny lalàna. Bible Training School, 1 Desambra 1903.”
When the one hundred and forty-four thousand are lifted up as an ensign unto the nations, the nations will be angry. The power that angers the nations in Bible prophecy is Islam. Islam will strike the United States again at the Sunday law.
Rehefa hatsangana ho saina ho an’ny firenena ny iray hetsy sy efatra alina sy efatra arivo, dia ho tezitra ny firenena. Ny hery izay mampahatezitra ny firenena ao amin’ny faminaniana ara-Baiboly dia ny finoana silamo. Hamelezan’ny finoana silamo indray an’i Etazonia amin’ny lalàn’ny Alahady.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:18, 19.
Ary tezitra ny firenena, ary tonga ny fahatezeranao sy ny fotoan’ny maty hotsaraina, ary ny hanomezanao valisoa ny mpanomponao mpaminany sy ny olo-masina ary izay matahotra ny anaranao, na ny madinika na ny lehibe; ary ny handringananao izay manimba ny tany. Ary nosokafana tany an-danitra ny tempolin’Andriamanitra, ka hita tao amin’ny tempoliny ny fiaran’ny fanekeny; ary nisy tselatra sy feo sy kotrokorana ary horohoron-tany sy havandra lehibe. Apokalypsy 11:18, 19.
After this series of prophetic events, John presents the church who are to be the ensign.
Aorian’ireto andiana zava-nitranga ara-paminaniana ireto, dia asehon’i Jaona ny fiangonana izay ho faneva.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1.
Ary nisy famantarana lehibe niseho tany an-danitra: vehivavy iray nitafy ny masoandro, ary ny volana teo ambanin’ny tongony, ary teo an-dohany nisy satroboninahitra kintana roa ambin’ny folo. Ary raha nitoe-jaza izy, dia niantso mafy noho ny fanaintainan’ny fiterahana sy nijaly hiteraka. Apokalypsy 12:1.
Here the church that was slain, trampled down, resurrected, and thereafter is taken up into heaven as God’s ensign is shining with the glory of the sun. They are standing upon the moon, representing the shadow of the twelve stars upon their crown. The shadow is the twelve tribes of ancient Israel that typified and reflected the twelve disciples that are the twelve stars in her crown. The beginning of ancient Israel is typifying the end of ancient Israel in the illustration.
Eto no ilay fiangonana izay novonoina, nohitsakitsahina, natsangana tamin’ny maty, ary avy eo nakarina ho any an-danitra raha mamirapiratra amin’ny voninahitry ny masoandro ny fanevan’Andriamanitra. Mijoro eo ambonin’ny volana izy ireo, izay maneho ny aloky ny kintana roa ambin’ny folo eo amin’ny satroboninahiny. Izany aloka izany dia ny foko roa ambin’ny folo tamin’i Isiraely fahiny, izay nanondro mialoha sy nitaratra ny mpianatra roa ambin’ny folo, dia ireo kintana roa ambin’ny folo eo amin’ny satroboninahiny. Ny fiandohan’i Isiraely fahiny dia maneho mialoha ny fiafaran’i Isiraely fahiny ao amin’ilay fanoharana.
The woman is about to bring forth a child, which identifies the birth of Christ at the end of ancient Israel, but now represents the birth of the Gentiles that come out of Babylon and join the one hundred and forty-four thousand. As soon as Elijah and Moses are lifted up as the ensign, she delivers God’s other flock who will respond to the ensign.
Ny vehivavy dia efa hiteraka zaza, izay manondro ny nahaterahan’i Kristy tamin’ny faran’ny Isiraely fahiny, nefa ankehitriny kosa maneho ny fahaterahan’ny Jentilisa izay mivoaka avy ao Babylona ka miray amin’ny iray hetsy sy efatra arivo amby efa-polo arivo. Raha vantany vao asandratra ho faneva i Elia sy Mosesy, dia aterany ny ondry hafa an’Andriamanitra izay hamaly ny faneva.
The “world can only be warned” by seeing the one hundred and forty-four thousand lifted up as an ensign during the crisis that begins at the Sunday law in the United States. Those who come out of Babylon and stand with the one hundred and forty-four thousand are represented as the great multitude. Those two groups located in Revelation seven are represented by Moses and Elijah at the mount of Transfiguration, and God’s triumphant church that is resurrected and lifted up as an ensign come together with God’s other flock that are still then in Babylon during that final time of crisis.
Ny “izao tontolo izao dia tsy afaka ampitandremana afa-tsy” amin’ny fahitana ny iray hetsy sy efatra arivo amby efatra alina atsangana ho faneva mandritra ny fotoam-pahoriana izay manomboka amin’ny lalàn’ny Alahady any Etazonia. Ireo izay mivoaka avy ao Babylona ka mijoro miaraka amin’ny iray hetsy sy efatra arivo amby efatra alina dia aseho ho ilay vahoaka betsaka tsy tambo isaina. Ireo antokon’olona roa ireo, izay hita ao amin’ny Apokalypsy toko faha-7, dia asehon’i Mosesy sy Elia teo an-tendrombohitry ny Fiovan-tarehy, ary ny fiangonan’Andriamanitra mandresy izay hatsangana amin’ny maty ka hasandratra ho faneva dia hiaraka amin’ny ondry hafa an’Andriamanitra izay mbola ao Babylona amin’izany andro farany mahory izany.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:5–14.
Henoinareo ny tenin’i Jehovah, ianareo izay mangovitra amin’ny teniny; ny rahalahinareo izay nankahala anareo, izay nandroaka anareo noho ny anarako, dia nanao hoe: Aoka homem-boninahitra Jehovah; nefa hiseho ho fifalianareo Izy, ary ho menatra izy ireny. Feon-tabataba avy ao an-tanàna, feo avy ao amin’ny tempoly, dia feon’i Jehovah izay mamaly ny fahavalony araka izay tandrify azy. Fony tsy mbola nihetsi-jaza izy dia efa niteraka; fony tsy mbola tonga ny fanaintainany dia efa niteraka zazalahy izy. Iza no efa nandre zavatra toy izany? iza no efa nahita zavatra toy izany? Moa ny tany va hiteraka indray andro monja? sa firenena va no ho teraka indray miaraka? fa raha vao nihetsi-jaza Ziona dia niteraka ny zanany izy. Moa Izaho hampahatonga ho amin’ny fiterahana ka tsy hampiteraka? hoy Jehovah; moa Izaho izay mampiteraka va hanidy ny kibo? hoy Andriamanitrao. Miaraha mifaly amin’i Jerosalema, ary miravoravoa miaraka aminy, ianareo rehetra izay tia azy; mifalia indrindra miaraka aminy, ianareo rehetra izay misaona azy; mba hisotroanareo sy hahafa-po anareo amin’ny nonon’ny fampiononany; mba hifohanareo sy hiravoravoanareo amin’ny haben’ny voninahiny. Fa izao no lazain’i Jehovah: Indro, havelako hihatra aminy tahaka ny ony ny fiadanana, ary tahaka ny riaka misononoka ny voninahitry ny jentilisa; dia hisotro ianareo, hotrotroina eo anilany, ary hofihinina eo ambony lohaliny. Tahaka ny olona ampiononin-dreniny no hampiononako anareo; ary ao Jerosalema no hampiononana anareo. Ary raha mahita izany ianareo, dia hifaly ny fonareo, ary hitrebona tahaka ny ahitra ny taolanareo; ary ho fantatra amin’ny mpanompony ny tanan’i Jehovah, ary amin’ny fahavalony kosa ny fahatezerany. Isaia 66:5–14.
Those that are born when they ascend to heaven are those who have been cast out by their brethren that hated them. Their brethren that hated them and rejoiced in their death, are those who say they are Jews, but are not. They are those of the synagogue of Satan that will prophetically worship at the feet of the ensign that consists of the “outcasts of Israel.”
Ireo izay ateraka rehefa miakatra any an-danitra dia ireo izay noroahin’ireo rahalahiny izay nankahala azy. Ireo rahalahiny izay nankahala azy sy nifaly tamin’ny fahafatesany dia ireo izay milaza fa Jiosy izy, nefa tsy izy. Izy ireo dia avy amin’ny synagogan’i Satana, izay hiankohoka ara-paminaniana eo an-tongotry ny faneva izay ahitana ny “voaroaka amin’ny Isiraely.”
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ary hanangana faneva ho an’ny firenena Izy, ary hanangona ny voaroaka amin’ny Isiraely, sy hampivory ny niely patrana tamin’ny Joda avy any amin’ny vazan-tany efatra. Isaia 11:12.
“You think that those who worship before the saints’ feet (Revelation 3:9) will at last be saved. Here I must differ with you; for God showed me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost, and overwhelmed with anguish of spirit, they will bow at the saints’ feet.” Word to the Little Flock, 12.
“Mihevitra ianao fa hovonjena amin’ny farany ireo izay hiankohoka eo anatrehan’ny tongotry ny olona masina (Apokalypsy 3:9). Eto dia tsy maintsy tsy hitovy hevitra aminao aho; fa nasehon’Andriamanitra tamiko fa io antokon’olona io dia Advantista nanao fanekem-pinoana, izay nihemotra, ka ‘nanombo ny Zanak’Andriamanitra ho an’ny tenany indray ka nanala baràka Azy ampahibemaso.’ Ary amin’ny ‘ora fitapana,’ izay mbola ho avy, mba hampisehoana ny tena toetran’ny tsirairay avy, dia ho fantatr’izy ireo fa very mandrakizay izy, ary safotry ny fahorian’ny fanahy, dia hiankohoka eo anatrehan’ny tongotry ny olona masina izy.” Word to the Little Flock, 12.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana.