As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Amin’ny maha-marika fototra ny iray hetsy sy efatra amby efapolo arivo, i Petera dia mitsangana ao Panium amin’ny 2026, miasa hanitsy ny faminaniana diso momba ny 18 Jolay 2020. Ny asany amin’izany lafiny izany dia mifanaraka amin’ny asan’ny fanitsian’i Josiah Litch ny 11 Aogositra 1840 sy ny famantarana nataon’i Samuel Snow ny 22 Oktobra 1844. Ny fanitsian’i Litch dia nanome hery ny hafatry ny anjely voalohany, ary ny an’i Snow kosa nanome hery ny hafatry ny anjely faharoa. Ny fanomezana hery ny hafatry ny anjely voalohany sy faharoa dia tandindon’ny fanomezana hery ny hafatry ny anjely fahatelo. Ny toetran’ny voalohany sy faharoa dia aseho ao amin’ny fahatelo ho fitambaran’ny hafatry ny loza ivelany sy ny hafatra anatiny momba ny antso amin’ny misasakalina ao amin’ny fanoharana ny amin’ny virijina folo.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Ao amin’ny fampiharana in-telo ny faminaniana, ny voalohany sy ny fahatelo, izay sady fiandohana no fiafarana koa, dia hanana toetra mifanaraka mifanindran-dalana. Vao tsy ela akory izay, rahalahy iray no nahita fahamarinana maromaro mifandray amin’ny loza voalohany ao amin’ny Apokalypsy toko faha-sivy, izay, rehefa ampiharina eo ambanin’ny foto-kevitry ny Alfa sy Omega, dia mampiseho fanamafisana lalina iray hafa ny amin’ilay “horohorontany” ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ny lalàna Alahady any Etazonia no ilay “horohorontany” izay tanteraka voalohany tamin’ny Revolisiona Frantsay, rehefa rava i Frantsa, izay anankiray tamin’ireo firenena folo namorona ny rafitra ara-paminaniana an’i Roma jentilisa ao amin’ny bokin’i Daniela. Koa izany no ilazan’ny toko faha-iraika ambin’ny folo fa nianjera ny ampahafolon’ny tanàna.
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. Revelation 11:13.
Ary tamin’izany ora izany ihany dia nisy horohoron-tany lehibe; ary lavo ny ampahafolon’ny tanàna, ary tamin’izany horohoron-tany izany dia olona fito arivo no maty; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Apokalypsy 11:13.
Immediately after this verse Islam of the third woe arrives.
Avy hatrany aorian’ity andininy ity no tonga ny Islamin’ilay loza fahatelo.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Apokalypsy 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Ny mpisava lalana dia nanantena fa “ny loza fahatelo” dia hanaraka avy hatrany ny loza faharoa, nefa ny teny nadika hoe “haingana” dia midika hoe tampoka sy tsy nampoizina, izay toetra mampiavaka ny fanafihana tampoka ataon’ny finoana silamo. Ny loza fahatelo dia tsy natao ho tonga tamin’ny 22 Oktobra 1844 araka ny nambaran’ny mpisava lalana, fa rehefa tonga izy dia hitranga “tampoka sy tsy nampoizina,” tahaka ny nitranga tamin’ny 9/11, ka izany no nanamarika ny fiandohan’ny fanisiana tombo-kase ny efatra alina sy iray hetsy amby zato, izay mifarana fotoana fohy mialoha ny horohorontany vokatry ny lalàn’ny Alahady.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
Ny “horohoron-tany” amin’ny lalàna alahady dia ny fanozongozonana ny bibidia “avy amin’ny tany”, ary rehefa tonga ny 9/11, dia nilazan’i Sister White fa nitsangana ny Tompo mba “hampihorohoro mafy ny tany.” Eo am-piandohan’ny fanisiana tombo-kase sy eo amin’ny farany dia ozongozonina ny bibidia avy amin’ny tany, koa izany no “horohoron-tany lehibe.”
“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.’” Review and Herald, July 5, 1906.
“Tsy mbola nilaza izany mihitsy Aho. Efa nilaza Aho, raha nijery ireo trano lehibe naorina tany aho, rihana manampy rihana, hoe: ‘Endrey ny loza hitranga rehefa hitsangana Jehovah hampihorohoro indrindra ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’” Review and Herald, 5 Jolay 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Ny Tompo dia “mitsangana” rehefa misy fiovana eo amin’ny asany ara-pitantanam-pamonjena, tahaka ny nitranga tamin’ny nitoraham-bato an’i Stefana tamin’ny 22 Oktobra 1844, rehefa nanomboka ny fitsarana ny maty. Rehefa nanomboka tamin’ny 9/11 ny fitsarana ny velona, dia nitsangana indray ny Tompo, ary tamin’izay Izy dia nanetsiketsika ilay bibidia avy amin’ny tany, tahaka izay hataony amin’ny faran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, rehefa ovany ny asany ara-pitantanam-pamonjena hiala amin’ny fiangonany ho amin’ny andian’ondriny hafa, dia ireo mbola ao Babylona.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Ny zavatra hitan’i rahalahy Daniel dia ireo toetra mampiavaka ny loza voalohany, izay mifanaraka amin’ny fijoroana vavolombelon’ilay “horohoron-tany lehibe” ao amin’ny toko fahiraika ambin’ny folo, mifandrindra amin’ny tantara sy amin’ny fahatakarana nentin’ireo mpisava lalana momba ny tantara izay nahatanteraka ny loza voalohany.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Ary ny anjely fahadimy nitsoka ny trompetra, dia nahita kintana iray latsaka avy tany an-danitra ho amin’ny tany aho; ary nomena azy ny fanalahidin’ny lavaka tsy hita noanoa. Dia nosokafany ny lavaka tsy hita noanoa; ary niakatra avy tao amin’ilay lavaka ny setroka, tahaka ny setroky ny lafaoro lehibe; ary ny masoandro sy ny rivotra dia naizina noho ny setroky ny lavaka. Ary avy tao amin’ny setroka no nivoahan’ny valala ho amin’ny tany; ary nomena hery izy, tahaka ny ananan’ny maingoka etỳ an-tany hery. Ary nasaina izy mba tsy hanimba ny ahitra amin’ny tany, na zava-maitso akory aza, na hazo akory aza; fa ny olona ihany izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny. Apokalypsy 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Nampihatra araka ny tokony ho izy ireo andininy ireo tamin’ny tantara izay nampiditra an’i Mohammed ny pionie, izay teraka tamin’ny 570, nampiray ny foko tamin’ny 606, nandray ny fanambaràna voalohany tamin’ny 610, nifindra nankany Medina tamin’ny 622, nanomboka ny adiny tamin’ny 624 ary maty tamin’ny 632. Ara-paminaniana, ny “lavaka tsy hita noanoa” dia maneho fisehoana vaovao an’i Satana, kanefa i Mohammed dia nanomboka tany Arabia, izay fantatra koa amin’ny hoe lavaka tsy hita noanoa noho ny hamaroan’ny efitra midadasika.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Mohammed dia tonga ilay mpanjaka ara-paminaniana, na araka ny niantsoana azy hoe, “ilay mendri-pitokisana,” tamin’ny taona 606, rehefa namaha ny ady nifanaovan’ireo foko samihafa izay sahiran-tsaina momba izay tokony havela hamerina ny vato fehizoro “mainty” an’ny Kaaba izy. Ny Kaaba dia trano miendrika goba (izany no niavian’ny anarana hoe “Kaaba,” izay midika hoe “goba” amin’ny teny arabo) izay miorina eo afovoan’ny Moskea Lehibe ao Mecca any Arabia Saodita. Manodidina ny 43 tongotra ny hahavony, iraika ambin’ny folo tongotra ny sakany ary 10 tongotra ny halavany; granita sy marbra no nanorenana azy, ary rakotra lamba mainty vita amin’ny landy sy landihazo izy. Efa nisy hatry ny ela talohan’i Muhammad ny Kaaba ary araka ny lovantsofina silamo dia i Abrahama sy Ismaela zanany no nanorina azy tany am-boalohany ho trano fivavahana ho an’ilay Andriamanitra tokana (Allah). Nandritra ny taonjato maro anefa dia feno sampy izy ka nampiasain’ireo foko arabo ho fitoerana fivavahana jentilisa.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Ny Kaaba dia ivon-toerana ara-panahin’ny tontolo silamo—trano tsotra sy tranainy izay maneho ny finoana an’Andriamanitra tokana, ny firaisana, ary ny fifamatorana eo amin’ny finoan’i Abrahama sy ny finoana silamo. Tsy mihevitra azy ho “tranon’Andriamanitra” amin’ny heviny ara-bakiteny ny Miozolomana, fa kosa ho ivon-toerana voatendrin’Andriamanitra ho amin’ny fanompoam-pivavahana. Ny zavatra nataon’i Mohammed nandritra ny fotoana izay nandravana ny Kaaba ary avy eo naorina indray no nanombohan’ny fitarihany.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Nisy tondra-drano tampoka nanimba ny Kaaba, ka naorin’ny foko Quraysh indray izany. Rehefa tonga ny fotoana hamerenana ny Vato Mainty (Hajar al-Aswad) eo amin’ny zorony, dia nifanditra ny fokom-pirazanana samihafa ny amin’izay tokony hahazo izany voninahitra izany. Nifanaraka izy ireo fa izay olona manaraka hiditra ao amin’ilay toerana no hanapa-kevitra. Niditra i Muhammad, ary tamim-pahendrena no namahany ny ady hevitra: napetrany teo ambonin’ny lamba ny Vato Mainty, nasainy nisy solontena iray avy amin’ny fokom-pirazanana tsirairay nanandratra izany niaraka, nitondra izany niaraka, ary avy eo izy tenany no nametraka azy teo amin’ny toerany. Ity zava-nitranga ity no nahazoany fanajana lehibe sy ny anaram-boninahitra Al-Amin (“Ilay Azo Itokiana”) teo amin’ny vahoakan’i Mecca. Anisan’ny zava-nitranga lehibe talohan’ny naha-mpaminany izany, izay asongadina ao amin’ny fandaharana ara-potoana maro. Ny “Vato Mainty” no vato fehizoro izay napetrak’i Mohammed, izay mpanjaka ara-paminaniana eo ambonin’ny silamo. Ilay vato fehizoro mainty dia hosoka miharihary manahaka an’i Kristy (ilay tena vato fehizoro), ary ny fahalotoan’ny tranon’ny Kaaba koa, taorian’ny taona maro nampidirana sampy, dia voavahan’i Mohammed.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Taorian’ny nandikan’ny Qoraysh ny Fifanarahana tao Hodaybiyyah, dia nandroso nankany Maka i Mohamady niaraka tamin’ny tafika silamo manodidina ny 10.000 lahy. Nanao fanolorantena ny tanàna ka saiky tsy nisy ady mihitsy. Avy eo dia niditra tao amin’ny Kaaba i Mohamady, nandrava ireo sampy 360 tao anatiny, ary nanokana indray ny fitoerana masina ho amin’ny fanompoana an’Andriamanitra tokana (Allah). Koa izany no nametrahan’i Mohamady, mpanjakan’ny finoana silamo, ny vato fehizoro, ary nanadiovany ny tempoly tamin’ny fanompoan-tsampy.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Misy hery telo izay miakatra avy ao amin’ny lavaka tsy hita noanoa ao amin’ny bokin’ny Apokalypsy, ary samy maneho Kristy sandoka avy ny tsirairay amin’izy telo. Satana, ilay dragona, dia mitady ny ho tahaka ny Avo Indrindra, hipetraka eo amin’ny seza fiandrianany sy ao amin’ny Fiangonany.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Endrey! lavo hianao avy tany an-danitra, ry Losifera, zanaky ny maraina! Endrey! voakapa ka nalatsaka tamin’ny tany hianao, izay nampahalemy ny firenena! Fa hoy hianao anakampo: Hiakatra ho any an-danitra aho, hasandratro ambonin’ny kintan’Andriamanitra ny seza fiandrianako; hipetraka eo an-tendrombohitry ny fiangonana aho, any amin’ny farany avaratra; hiakatra ho any ambonin’ny havoan’ny rahona aho; ho tahaka ny Avo Indrindra aho. Kanjo haetry hatrany amin’ny helo hianao, dia ho any amin’ny faran’ny lavaka. Isaia 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Ilay dragona, izay ny ateisma, dia nipoitra avy tamin’ny lavaka tsy hita noanoa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo; ary ilay bibidia, izay ny Katolisisma, dia miakatra avy amin’ny lavaka tsy hita noanoa rehefa sitrana ny feriny mahafaty azy.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Ilay bibidia izay hitanao dia teo taloha, nefa tsy eo ankehitriny; ary hiakatra avy ao amin’ny lavaka tsy hita noanoa izy ka handeha ho any amin’ny fahaverezana; ary ho gaga ny mponina etỳ ambonin’ny tany, dia ireo izay tsy voasoratra ao amin’ny bokin’ny fiainana hatramin’ny fanorenana izao tontolo izao ny anarany, raha mahita ilay bibidia izay teo taloha, nefa tsy eo, ary mbola eo ihany. Apokalypsy 17:8
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Ny bibin’ny Katolisisma dia miakatra eo amin’ny seza fiandrianan’ny tany amin’ny lalàn’ny Alahady, rehefa atsangana ny firaisana telo sosona. Tahaka ny dragona, ny Katolisisma dia milaza ho Andriamanitra, araka izay nofaritan’i Paoly tamim-pahamarinan-toerana lehibe.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Aoka tsy hisy hamitaka anareo na amin’ny fomba ahoana na amin’ny fomba ahoana; fa izany andro izany tsy ho avy, raha tsy tonga aloha ny fihemorana, ary haseho ilay lehilahin’ny ota, dia ny zanaky ny fahaverezana; izay manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra na ivavahana; ka dia mipetraka eo amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, ka mampiseho ny tenany ho Andriamanitra. 2 Tesaloniana 2:3, 4
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Tahaka ilay dragona, ilay bibin’ny Katolisisma dia antikristy; samy milaza ny tenany ho Andriamanitra izy roa, ary samy mifamatotra amin’ny fijoroany vavolombelona ara-Baiboly ny fandringanana farany hanjo azy, fa ny dragona dia ariana any amin’ny helo, ary ilay biby dia zanaky ny fahaverezana. Ny fahaverezana dia fandringanana farany.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Ny fanapahan-kevitry ny antikristy hanatanteraka ilay fikomiana izay natombony tany an-danitra dia mbola hitohy hiasa ao amin’ny zanaky ny tsy fankatoavana.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Tamin’ny alalan’ny papa any Roma no nanohizana teto an-tany ilay asa izay notanterahina tany amin’ny kianjan’ny lanitra talohan’ny nandroahana ny andrianan’ny haizina. Satana nitady hanitsy ny lalàn’Andriamanitra tany an-danitra sy hanampy fanitsiana avy amin’ny tenany ihany. Nasandratry ny tenany ny fitsarany ho ambonin’ny an’ny Mpamorona azy, ary napetrany ho ambonin’ny sitrapon’i Jehovah ny sitrapony, ka tamin’izany no nanaovany an’Andriamanitra ho toy ny mety ho diso. Ny papa koa dia mizotra amin’izany lalana izany ihany, ary, amin’ny fitakiany ho tsy mety diso ho an’ny tenany, dia mikatsaka ny hampifanaraka ny lalàn’Andriamanitra amin’ny heviny manokana, mihevitra ny tenany ho mahavita manitsy ireo fahadisoana izay eritreretiny fa hitany ao amin’ny didy sy ny baiko navoakan’ny Tompon’ny lanitra sy ny tany. Toy ny milaza amin’izao tontolo izao izy hoe: Hanome anareo lalàna tsara kokoa noho ny an’i Jehovah aho. Endrey ny faniratsirana ataon’izany amin’Andriamanitry ny lanitra!” Signs of the Times, 19 Novambra 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Ny finoana silamo, izay asehon’i Mohammed teo amin’ny tantaran’ny taonjato fahafito, dia nivoaka avy tao amin’ny lavaka tsy hita noanoa koa, rehefa nohodina ilay fanalahidy izay nomena an’i Mohammed. Ary rehefa nosokafana ilay lavaka, dia nivoaka ny “setroka” izay nanamaizina ny masoandro sy ny rivotra. Marina ny namantaràn’ireo mpisava lalana fa ny adin’i Nineveh no ilay “fanalahidy” nanokatra ilay lavaka.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Rehefa manatona ireo andininy telo voalohany ao amin’ny Apokalypsy toko fahasivy avy amin’ny fahatakaran’ny mpisava lalana ao anatin’ny tontolon-kevitry ny fampiharana in-telo ny faminaniana isika, dia hitantsika fa ireo toetra faminaniana ao amin’ireo andininy ireo izay maneho ny loza voalohany dia mamaritra mialoha ireo toetra faminaniana amin’ny loza fahatelo izay tonga “faingana” amin’ilay horohoron-tany lehibe. Ny lalàn’ny Alahady dia asehon’ny adin’i Ninive.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
I Petera dia tompon’andraikitra amin’ny fanitsiana ny faminaniana sandoka momba ireo baolina afo tao Nashville, ary ekeny fa ny fampiharana marina ny fampitandreman’i Ellen White momba ireo baolina afo hihatra amin’i Nashville no manamarika ny fiandohan’ny “fandravana tanàna an’arivony izay saika natolotra tanteraka ho amin’ny fanompoan-tsampy.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Ny fireball tao Nashville dia manamarika ny fiandohan’ny vanim-potoanan’ny fandringanana ho amin’ireo tanàna, ary manamarika ihany koa ny fiandohan’ny fanambarana ny hafatry ny antso fohy amin’ny misasakalina. Izany hafatra izany dia manomboka amin’ny fanafihana tsy nampoizin’ny Silamo, ary mifarana amin’ny fanafihana tsy nampoizin’ny Silamo amin’ilay horohoron-tany lehibe. Ny vanim-potoanan’ny fanambarana ny antso amin’ny misasakalina dia manamarika ny fiafaran’ny andron’ny fanombohana tombo-kase ho an’ireo efatra arivo amby efatra alina sy iray hetsy, izay nanomboka tamin’ny fanafihana tsy nampoizin’ny Silamo tamin’ny 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Niaraka tamin’ny tsipika momba an’i Balaama sy ny ampondra àry ny famehezana ny iray hetsy sy efatra alina sy efatra arivo, izay ahitana fitokonana in-telo miafara amin’ny lalàna Alahady, kanefa ao amin’izany ny fanafihana faharoa tsy nampoizina dia ahitana ny 7 Oktobra 2023 tamin’ilay tany be voninahitra fahiny, ary avy eo tamin’ireo baolina afo tao Nashville. Mifanaraka avokoa ny tsipika rehetra, ary fantatr’i Petera fa ny fanesorana tombo-kase ireo fahamarinana ireo, izay aseho ho toy ny lehilahy mpamafa vovoka manangona ireo firavaka niparitaka ka manipy azy ao anatin’ny vatam-piravaka, dia asan’ny Liona avy amin’ny firenen’i Joda.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Ny Liona avy amin’i Joda dia mamantatra fa ny hafatra voahitsin’i Peter tao Nashville dia miseho amin’ny vanim-potoana farany amin’ny famehezana ny iray hetsy sy efatra arivo amby efatra alina, izay aseho ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo ao amin’ny Daniela iraika ambin’ny folo, ary mazava kokoa ao amin’ilay ampahany amin’izany tantara miafina izany izay aseho ao amin’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’io toko io ihany. Ao amin’ireo andininy ireo, ny adin’i Raphia sy ny adin’i Panium no mitarika ho amin’ny lalàna Alahady ao amin’ny andininy faha-enina ambin’ny folo, izay asehon’ny adin’i Actium. Rehefa mitambatra amin’ny adin’i Actium eo amin’ny lalàna Alahady ny adin’i Panium, dia averina koa ny adin’i Ninive.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
Ny “fanalahidy” nomena an’i Mohammed, mpanjakan’ny finoana silamo, izay ny anarany dia tsy ny toetran’ny finoana silamo ihany, fa koa ny toerana misy ny fandringanana voamariky ny adin’i Ninive. Ny anaran’ilay mpanjaka, “amin’ny teny hebreo dia Abadona,” ary “amin’ny teny grika dia Apoliona no anarany.” Ny teny grika sy hebreo dia manasongadina ny Testamenta Taloha sy ny Testamenta Vaovao ary mampianatra antsika fa Abadona dia midika hoe “toeran’ny fandringanana” ary Apoliona dia midika hoe “ilay mpandrava.” Ao amin’ny andininy faha-iraika ambin’ny folo amin’ny Apokalypsy toko faha-sivy, ny mpanjaka manapaka ny finoana silamo dia Mohammed, nefa izy koa dia ilay “anjelin’ny lavaka tsy hita noanoa,” izay Satana. Tahaka ny maha-antikristy ny papa amin’ny maha-tànana havanan’i Satana azy etỳ an-tany, dia fehezin’i Satana mivantana koa i Mohammed, dia ilay anjelin’ny lavaka tsy hita noanoa.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Amin’ny lalàn’ny Alahady, ny firaisana telo sosona dia terena amin’izao tontolo izao, ary sitrana ilay ratra mahafaty izay namely ny fahefan’ny papa tamin’ny 1798, ka nanamarika ny fiafaran’ny Andro Maizina. Rehefa sitrana ilay ratra mahafaty, dia tonga ny vanim-potoana faharoa amin’ny Andro Maizina, ary amin’ilay horohoron-tany lehibe izay ny lalàn’ny Alahady, dia ahodin’ny Silamo ny fanalahidy, ary setroka tahaka ny avy amin’ny lafaoro no manakona ny masoandro sy ny kintana rehefa miverina ny haizina. Ny adin’i Ninive dia averina amin’ny lalàn’ny Alahady, satria izy no fanalahidy mitondra ny vanim-potoana faharoan’ny haizina. Ao no anarahan’ny fahapadisoam-pirenena ny fandringanana ny firenena. Ao no anjakan’ny “fanapahana jadona miasa” tanteraka, satria ny setroky ny Silamo izay mampamaizina ny masoandro sy ny kintana amin’ny adin’i Ninive dia tahaka ny lafaoro mirehitra. Ny “lafaoro mirehitra” dia singa iray tamin’ny faneken’Andriamanitra tamin’i Abrahama.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Ary rehefa nilentika ny masoandro ka maizina ny andro, indro, lafaoro mifoka setroka sy fanilo mirehitra no nandalo teo anelanelan’ireo sombiny. Genesis 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Ny fatana mifoka setroka izay nandalo teo anelanelan’ny fanatitra fanekena nataon’i Abrama dia nampahafantatra ny fanandevozana tany Egypta izay aseho ao amin’ilay andalan-teny ao amin’ny andininy faha-telo ambin’ny folo.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Ary hoy Izy tamin’i Abrama hoe: Fantaro marimarina tokoa fa ny taranakao ho vahiny any amin’ny tany izay tsy azy, ary hanompo azy ireo; ary hampahory azy efa-jato taona izy ireo. Genesisy 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
Ny “lafaoro mirehitra,” tahaka ilay lafaoron’i Nebokadnezara ao amin’ny toko fahatelo amin’i Daniela, dia maneho fanandevozana sy fatorana, araka ny toe-piainan’i Sadraka sy Mesaka ary Abednego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Kanefa tahaka ny kintana ao amin’ny faritra midadasika izoran’ny lalana voatendry ho azy, ny fikasan’Andriamanitra dia tsy mahalala na fahamaikana na fahatarana. Tamin’ny alalan’ny tandindon’ny haizina lehibe sy ny lafaoro mifoka, Andriamanitra dia efa nanambara tamin’i Abrahama ny fanandevozan’i Isiraely tany Egypta, ary nilaza fa ny fotoan’ny fivahinianany dia ho efa-jato taona. “Ary rehefa afaka izany,” hoy Izy, “dia hivoaka miaraka amin’ny fananana be izy.” Genesisy 15:14.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Fa nalain’i Jehovah ianareo ka navoakany hiala avy ao amin’ny lafaoro vy, dia avy tany Egypta, mba ho vahoakan’ny lovany ho Azy, tahaka izao ankehitriny izao. Deoteronomia 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Ny setroka izay mampahamaizina ny masoandro sy ny volana rehefa ahodina ny fanalahidin’ny adin’i Nineveh dia manondro ny fanenjehana izay manomboka amin-kafanam-po amin’ny lalàn’ny Alahady. Averina indray àry ny fanenjehana tamin’ny Andro Maizina. Ny mpisava lalana dia nahalala marina fa ny adin’i Nineveh no “fanalahidy” izay nitondra ny Silamo ho ao amin’ny tantara ara-paminaniana amin’ny maha-loza voalohany azy tamin’ny 627. Ny ady dia teo amin’i Roma sy Persia, ary naneho fandresena ho an’i Roma izany, kanefa dia ilay antsoina hoe fandresena Pyrrhic izany. Fandresena izay tena manimba ilay mpandresy ihany. Avy amin’ny fandresena azon’i Pyrrhus, mpanjakan’i Epirus, io fomba fiteny io. Rehefa vita ny ady roa nataony tamin’ny Romana (Heraclea tamin’ny 280 BC sy Asculum tamin’ny 279 BC), dia resiny ny tafika romana, nefa very ampahany goavana tamin’ny miaramilany manokana izy. Araka ny lovantsofina, dia hoy izy avy eo: “Fandresena iray hafa tahaka izao koa, dia very isika.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Ny adin’i Ninive dia fandresena stratejika ho an’i Roma, nefa rehefa vita izany dia samy tsy nanana hery intsony na Roma na Persia mba hanohitra amin’ny fomba mahomby ny firohotan’ny finoana silamo izay nanaraka. Persia no Etazonia, ary Roma no papasia, ao amin’ny fahatanterahana maoderina ny adin’i Ninive. Ny Medo-Persia amin’ny maha-fahefana manan-tandroka roa azy dia maneho ilay fahefana manan-tandroka roa dia ny Etazonia. Amin’ny lalàn’ny Alahady dia tandroka iray monja ny Etazonia, satria talohan’ny lalàn’ny Alahady dia efa niforona ny sarin’ilay bibidia, ary io fiforonana io dia ny fampiraisana ireo tandroka roa ho iray. Ao amin’ny Daniela toko faha-valo, misy tandroka roa maneho ny Fanjakana Medo-Persiana, ary ny tandroka persiana no niakatra farany.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Dia nitraka ny masoko aho ka nijery; ary, indro, nisy ondrilahy iray nijoro teo anoloan’ny ony, izay nanana tandroka roa; ary avo ireo tandroka roa ireo, nefa ny iray avo noho ny iray; ary ilay avo kokoa no nipoitra tatỳ aoriana. Daniela 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Ny tandroka roa an’i Etazonia, dia ny Repoblikanisma sy ny Protestantisma, dia mitambatra ho iray rehefa miara-mivondrona ny fiangonana sy ny fanjakana mba hamorona ny sarin’ilay bibidia. Izany fananganana izany dia tanteraka tanteraka rehefa ampiharina amin’ny alalan’ny lalàna alahady ny mariky ny bibidia. Izany no mamantarana an’i Etazonia ho Persia tsotra izao eo amin’ny lalàna alahady. Resin’i Roma i Persia tamin’ny ady tao Nineveh. Ny fomba nandresen’i Roma an’i Persia dia manan-danja ara-tantara, noho ny tetika nataon’i Heraclius, Emperora romana.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Raha tsotra, nanao fanafihana tampoka i Heraclius, fa tsy fanafihana mivantana nandroso mahitsy. Voarakitra ao amin’ny tantara ny ezaka nataony hanatanterahana izany tampoka izany. Anisan’izany ny fanapahan-keviny hanafika amin’ny ririnina, izay tsy fahita tamin’ireny vanim-potoana ara-tantara ireny, kanefa tsy nifarana teo izany. Nanomboka ny fanafihany i Heraclius tamin’ny tapaky ny volana Septambra 627 avy any avaratra (ny lembalemba armeniana). Tsy ny lalana nampoizina hidinana mianatsimo mivantana ho any amin’ny renivohitra persiana, Ctesiphon, no nalehany, fa nanao fihodinana midadasika izy, nandroso mianatsimo atsinanana nanaraka ny faritra sisintany (eo ho eo amin’ny sisin-tanin’i Torkia sy Iran amin’izao andro izao). Avy eo dia nitodika mianatsimo sy miankandrefana izy ka niampita ny Reniranon’i Great Zab tamin’ny 1 Desambra 627. Izany no nametraka ny tafiny teo amin’ny Lemak’i Nineveh (amoron-tsisin’ny atsinanan’ny Reniranon’i Tigra), akaikin’ny sisan-javatr’i Nineveh fahiny. Raha oharina amin’ny toeran’ny hery persiana, dia avy any atsimo ho any avaratra no nisehoan’io fivezivezena io—mifanohitra amin’izay nantsofin’ny Persiana ho andrasana. Nampoizin’izy ireo fa mbola hanohy hanosika mianatsimo hankany Ctesiphon izy. Nahatonga ny komandy persiana Rhahzadh ho tratra tsy niomana izany ka nanery azy hanenjika an’i Heraclius ho any amin’ny tany tsy mahasoa azy. Navelany hifidy ny toeram-piadiana teo amin’ny lemaka akaikin’i Nineveh ny Romana izany. Io fiodinana ara-tafika io dia nisakana ny Romana tsy ho voahodidina teo anelanelan’ny hery persiana sady nanome lalana fialana ho azy ireo raha nilaina izany. Rehefa natambatra tamin’ny zavona tamin’ny andro niadiana sy ny tetika fihemorana mody nandritra ny tena ady, dia nisy sosona maro tamin’ny tampoka. Ity fanafihana sahisahy tamin’ny ririnina ity sy ity lalan-kihodina nandalina lalina tao amin’ny tanin’ny Persiana ity dia heverina ho iray amin’ireo zava-bita ara-tafika lehibe indrindra nataon’i Heraclius. Nanampy be tamin’ny fandravana ny fitokisan-tenan’ny Persiana izany ary nandray anjara lehibe tamin’ny fandresen’ny Romana farany tamin’ilay ady lava.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Tamin’ny ady tao Ninive, izay niadiana tamin-kery hatramin’ny maraina ka mandra-pahatongan’ny ora fahiraika ambin’ny folo, faneva valo amby roapolo, ankoatra ireo izay mety ho tapaka na rovitra, no nalaina tamin’ny Persiana; ny ampahany lehibe indrindra tamin’ny tafiny dia notifirina ho potipotika, ary ireo mpandresy (ny Romana), izay nanafina ny fatiantokany manokana, dia nandany ny alina teo an-tsahan’ady. Ny tanàna sy ny lapan’i Asyria dia nisokatra tamin’ny Romana voalohany indrindra.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Ang emperador sa Roma wala mapalig-on pinaagi sa mga kadaugan nga iyang naangkon; ug sa maong higayon, ug pinaagi sa mao rang mga paagi, giandam ang usa ka dalan alang sa mga panon sa mga Saracen gikan sa Arabia, sama sa mga dulon gikan sa maong dapit, nga, samtang nagkatag sa ilang pagpanaw ang mangitngit ug malimbongong tinuohan ni Mohammed, sa madali mikatap sa tibuok Persiano ug Romanhong imperyo.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Tsy misy fanoharana feno kokoa momba izao zava-misy izao azo irina noho izay atolotry ny teny famaranana ao amin’ilay toko nosoratan’i Gibbon, izay nakan’ireo fanononana teo aloha. ‘Na dia efa natsangana aza ny tafika mpandresy teo ambanin’ny fanevan’i Heraclius, dia toa nampihena ny heriny izany ezaka tsy araka ny maha-ara-dalàna izany fa tsy nampiasa azy. Raha mbola nandresy tany Constantinople na Jerosalema ny emperora, dia nisy tanàna kely tsy malaza teo amin’ny sisin-tanin’i Syria norobain’ny Saracens, ary notapahiny sy nolevoniny ny tafika sasany izay nandroso hanavotra azy,—tranga mahazatra sy tsy dia manan-danja, raha tsy hoe izy no santatry ny fiovam-panjakana lehibe. Ireo jiolahy ireo dia ny apostolin’i Mohammed; ny herim-po adaladalany dia nivoaka avy tany an-tany efitra; ary tao anatin’ny valo taona farany nanjakany, Heraclius dia namoy tamin’ny Arabo ireo faritany ireo ihany izay efa novonjeny tamin’ny Persiana.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Ny fanahin’ny fitaka sy ny hafanam-po tafahoatra, izay tsy any an-danitra no fonenany,’ dia navotsotra teto an-tany. Ny lavaka tsy hita noanoa dia tsy nila afa-tsy fanalahidy hanokafana azy, ary izany fanalahidy izany dia ny fahalavoan’i Chosroes. Izy no nandrovitra tamim-panamavoana ny taratasin’ny olom-pirenena iray tsy fanta-daza avy any Mecca. Kanefa rehefa niala avy tao amin’ny ‘famirapiratan’ny voninahiny’ izy ka nilentika tao amin’ilay ‘tilikambon’ny haizina’ izay tsy misy maso mahatazana, dia hiroso tampoka ho amin’ny fanadinoana ny anaran’i Chosroes eo anatrehan’ny anaran’i Mohammed; ary ny volana mitsingeringerina dia toa niandry fotsiny ny fiposahany mandra-pahalatsaky ny kintana. Chosroes, rehefa avy resy tanteraka sy very ny fanjakany, dia novonoina tamin’ny taona 628; ary ny taona 629 dia voamariky ny ‘fandresena an’i Arabia,’ sy ny ‘ady voalohany nataon’ny Mohammedans tamin’ny fanjakana Romanina.’ ‘Ary naneno ny anjely fahadimy, ka nahita kintana latsaka avy tany an-danitra ho amin’ny tany aho; ary nomena azy ny fanalahidin’ny lavaka tsy hita noanoa. Ary nosokafany ny lavaka tsy hita noanoa.’ Nianjera ho amin’ny tany izy. Rehefa ritra ny herin’ny fanjakana Romanina, ary ilay mpanjaka lehibe tany Atsinanana nandry maty tao amin’ny tilikambon’ny haiziny, ny fandrobana tanàna iray tsy fanta-daza teo amin’ny sisintanin’i Syria dia ‘sasin-tenin’ny revolisiona mahery vaika iray.’ ‘Ireo jiolahy dia ny apostolin’i Mohammed, ary ny herim-pony adaladala dia nipoitra avy tany an-efitra.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Ny adin’i Ninive dia maneho an’i Roma maoderina mandresy an’i Etazonia amin’ny lalàn’ny Alahady, nefa fandresena Pyrrhique izany, satria ny fitsarana mandroso mihatra amin’i Roma dia manomboka amin’ny lalàn’ny Alahady.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
I Chosroes no lohan’ny fanjakana persiana; koa i Persia, izay maneho ny fianjeran’i Etazonia amin’ny lalàn’ny Alahady, no fanalahidy manokatra ny lavaka tsy hita noanoa amin’ny fianjeran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Izy io dia maneho ny lalàn’ny Alahady ao amin’ny andininy fahenina ambin’ny folo, fahiraika amby telopolo, ary iraika amby efapolo ao amin’i Daniela toko faha-iraika ambin’ny folo, ary koa Apokalypsy telo ambin’ny folo andininy faha-iraika ambin’ny folo.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Mariho ny fanamarihan’ilay mpisava lalana Stephen Haskell momba ireo andininy sy tantara ireo ihany:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Ny Arabo, na ny Sarazena, dia tsy mbola nanana fiantraikany na oviana na oviana teo amin’izao tontolo izao. Ao amin’ny tantaran’ny firenena, ireo lehilahy malalaka avy any an’efitra ireo dia nandalo saiky tsy voamarika akory. Nampiray ireo foko niely i Mohamady, ary nandefa azy ireo hivoaka ho mpandresy ny firenena. Ny fandrosoana haingana izay nanaraka ny tafiky ny Sarazena dia vokatry ny ady nifanaovan’ny Romanina sy Chosroes, lohan’ny fanjakana persiana tatỳ aoriana, tamin’ny ampahany lehibe. Nitarika ho amin’ny fianjeran’ity farany izany ady izany. Persia tatỳ aoriana dia nijoro tahaka ny manda fiarovana, nitazona tsy handroso ny herin’i Mohamady; fa rehefa lavo izany hery izany, dia nesorina ny sakana, nisokatra ny “lavaka tsy hita noanoa”, ary ny Sarazena dia nanondraka ny tany rehetra tahaka ny safodrano. Rehefa “nisokatra ny lavaka tsy hita noanoa, dia nisy setroka niakatra izay nanafina ny tavan’ny masoandro.” Mahery tokoa io sary io, maneho ny vokatra maizina nentin’ny Mohamadianisma raha niely nanerana ny tany izy.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Io rindrina sakana eo amin’ny tantaran’i Roma io dia ny rindrin’ny fisarahan’ny fiangonana sy ny fanjakana, izay esorina amin’ny lalàn’ny Alahady. Mbola misy sosona iray hafa koa amin’ny fandresena pyrrhika azon’i Roma tamin’i Persia tamin’ny adin’i Ninive, satria nisy adin’i Ninive taloha, izay maneho ny Alfa, ary ny ady tamin’ny 627 kosa maneho ny Omega. Tamin’ny 612 talohan’i Kristy no nitrangan’izany ady izany, ka manodidina ny roa ambin’ny folo zato taona no nanelanelana azy roa. Tamin’izany ady izany dia resin’ny fiombonambe telo sosona i Asyria, ary izany no nanamarika ny faran’ny Fanjakana Asiriana.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones dia manome fanamarihana momba ny ady alfa tao Ninive:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Ny raharaham-panjakana tany Asyria dia niharatsy hatrany, ka tamin’ny 612 tal. J.K. dia nisy fikomiana lehibe iray hafa nataon’ireo firenena telo ireo ihany, notarihin’i Nabopolassara tenany tamin’ity indray mitoraka ity. Io kosa dia nahomby tanteraka: Ninive dia natao ho antontam-paharavana; ary ny Fanjakana Asyriana dia nozaraina ho fizarana lehibe telo,—Media, nitana ny avaratra atsinanana sy ny farany avaratra, Babylona nitana an’i Elama sy ny lemaka ary ny lohasaha rehetra amin’ny Eofrata sy ny Tigra, ary Egypta nitana ny tany rehetra any andrefan’ny Eofrata. Ny fanambadian’ny zanakavavin’ny mpanjakan’i Media tamin’i Nebokadnezara, zanak’i Nabopolassara, no tombo-kasen’ity fanekena ity teo amin’i Babylona sy Media. Tamin’ny fanatanterahany ny anjara asany tamin’izany fanekena hiadiana amin’i Asyria izany no niakaran’i Farao-Neko, mpanjakan’i Egypta, hiady tamin’ny mpanjakan’i Asyria teo Karkemisy, teo amoron’i Eofrata, tamin’ny fotoana nivoahan’i Josia, mpanjakan’ny Joda, hiady taminy, ka dia maty tao Megido. Ary satria ity faritra tandrefana rehetra ity dia an’ny mpanjakan’i Egypta, dia tamin’ny fampiharana ny fiandrianany ara-dalàna, izay azony tamin’ny fandresena, no nanesorany an’i Saloma, zanak’i Josia, tsy ho mpanjakan’ny Joda, ka nanendreny an’i Eliakima ho mpanjakan’ny Joda hisolo azy, novainy ny anarany ho Joiakima, ary nametraka hetra tamin’ny tany.” 1 Tantara 3:15; 2 Mpanjaka 23:31–35.” A. T. Jones, Review and Herald, 15 Martsa 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Tamin’ny ady alfa tao Ninive tamin’ny 612 tal. J.K., dia nifarana ny Fanjakana Asiriana, tahaka ny fifaranan’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly amin’ny lalàna Alahady. Ny mpandresy tamin’izany ady izany dia firaisana telo sosona, dia Babilona sy Egypta ary Media. Tao amin’ny ady tamin’izany vanim-potoana izany no nahafatesan’i Mpanjaka Josia tao Megido, ka izany no anehoany an’ohatra mialoha an’i Hara-magedona. Tamin’ny ady omega tao Ninive tamin’ny 627, dia navotsotra ny finoana silamo amin’ny loza fahatelo, rehefa nesorina ny rindrin’ny fiarovana tao amin’ny Lalàm-panorenana, araka ny tandindona naseho, araka ny nomarihin’i Haskell momba an’i Persia ho ilay “rindrina sakana” fiarovana izay nesorina tamin’ny faharesen’i Persia. Ny fahafatesan’i Mpanjaka Josia tao Megido dia manondro fa ny ady voalohany tao Ninive no ady faharoa amin’ny andro farany. Ny faran’ireo ady roa tao Ninive tamin’ny 627, rehefa ahodina ny fanalahidy ka voasokatra ny lavaka tsy hita noanoa, no ady voalohany amin’ny andro farany, satria ny voalohany no ho farany. Ny ady voalohany tao Ninive teo amin’i Asyria sy ilay firaisana telo sosona dia mitarika ho amin’i Hara-magedona. Ny vanim-potoanan’ny Vanim-potoana Maizina faharoa dia manomboka amin’ny ady tao Ninive ary mifarana amin’ny ady tao Ninive.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Ny zava-misy momba ny trompetra fahadimy, izay loza voalohany ao amin’ny Apokalypsy toko faha-sivy, no takatry ny mpisava lalana ho porofo ara-tantara mazava indrindra amin’ny andalan-teny rehetra ao amin’ny bokin’ny Apokalypsy. Uriah Smith dia maneho izany zava-misy izany toy izao manaraka izao:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘ANDININY 1. Ary ilay anjely fahadimy nitsoka ny trompetra, dia nahita kintana iray latsaka avy tany an-danitra ho amin’ny tany aho; ary nomena azy ny fanalahidin’ny lavaka tsy hita noanoa.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Mba ny fanazavana momba ity trompetra ity dia hisintona indray avy amin’ny asa soratr’i Atoa Keith isika. Ity mpanoratra ity dia milaza marina hoe: ‘Saika tsy misy fitovian-kevitra miorina sy mirindra toy izany eo amin’ny mpandika teny momba ny ampahany hafa amin’ny Apokalypsy tahaka ny amin’ny fampiharana ny trompetra fahadimy sy fahenina, na ny loza voalohany sy faharoa, amin’ny Saracens sy ny Tiorka. Hita miharihary tokoa izany ka saika tsy azo diso fandray. Raha tokony ho andininy iray na roa no hanondro ny tsirairay, dia ny toko fahasivy manontolo ao amin’ny Apokalypsy, mizara mitovy, no voabahan’ny famaritana azy roa tonta.’ Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Petera dia ao Panium miaraka amin’ny andraikitra hanitsy ny hafatry ny baolina afo tao Nashville, ary hita voalohany fa mifanaraka tanteraka amin’ireo singan’ny loza voalohany ireo singan’ny lalàn’ny Alahady izay efa ho avy tsy ho ela. Ny Liona avy amin’ny firenen’i Joda no nanokatra izany fahatakarana izany, mifanaraka amin’ireo andalana hafa amin’ny faminaniana izay efa napetrany rahateo. Ireo mpahay tantara dia hijoro ho vavolombelona ny amin’ny lanjan’ilay fanafihana tampoka nataon’i Roma tamin’ny Persiana tamin’ny taona 627, ary rehefa manao izany izy ireo, dia marihiny fa ny fivezivezen’i Heraclius nanodidina sy tany ambadik’i Persia tamin’ny fotoanan’ny ririnina dia tetika natao hiafenana mandra-pahatongan’ny fotoana hanafihana.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Nilaza amintsika Rahavavy White fa miandry fotsiny “toerana manan-tsafidy” i Roma, ary avy eo dia hamely izy.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ny tenin’Andriamanitra dia efa nanome fampitandremana ny amin’ny loza mananontanona; raha tsy raharahina izany, dia hianatra ny tontolo protestanta hoe inona marina no tanjon’i Roma, raha tsy efa tara loatra ka tsy hahafahana mandositra ny fandrika. Mitombo amim-pahanginana ho amin’ny fahefana izy. Ny fotopampianarany dia mampihatra ny heriny ao amin’ny efitrano fanaovana lalàna, ao amin’ny fiangonana, ary ao am-pon’ny olona. Manangona ireo rafitra avo sy goavana izy, izay ao amin’ny fiereny miafina no hamerenana ny fanenjehana nataony taloha. Amim-pitsikilovana sy tsy ahiahiana no anamafisany ny heriny mba hampandrosoana ny tanjony manokana, rehefa tonga ny fotoana hikapohany. Ny hany irin’izy dia toerana mahasoa, ary efa omena azy izany ankehitriny. Tsy ho ela dia ho hitantsika sy ho tsapantsika izay tena tanjon’ny singa romana. Na iza na iza hino sy hankatò ny tenin’Andriamanitra dia hiharan’ny fanalam-baraka sy ny fanenjehana amin’izany.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Tahaka an’i Emperora Héraclius, ny fahefana papaly dia nandroso nankany amin’ny tanjony “amim-panginana sy tsy ampoizina” ho fahatanterahan’ny Isaia toko faha-telo amby roapolo, izay ahadinoana ilay vehivavy janga avy any Tyro mandritra ny tantaran’ny fanjakana fahenina ao amin’ny faminaniana ao amin’ny Baiboly. Ilay fanafihana miafina sy tampoka nataon’i Héraclius dia maneho ny fanadinoan’izao tontolo izao ny fahefana papaly nanomboka tamin’ny 1798 ka hatramin’ny lalàn’ny Alahady. Didy mifanindry amin’ny didy, ny loza voalohany dia maneho ny loza fahatelo sy farany. Ao amin’ny loza voalohany dia misy fanambarana atao izay mifanaraka koa amin’ny tantaran’ny finoana silamo sy ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Ary nasaina izy mba tsy hanimba ny ahitra amin’ny tany, na zava-maitso akory, na hazo akory; fa ireo olona izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny ihany. Ary nomena azy ireo ny tsy hamono azy, fa hampahory azy dimy volana; ary ny fampahoriany dia tahaka ny fampahorian’ny maingoka raha manindrona olona izy. Ary amin’izany andro izany ny olona hitady fahafatesana, nefa tsy hahita izany; ary haniry ho faty izy, nefa handositra azy ny fahafatesana. Apokalypsy 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Alohan’ny hanodinan’ny fanalahidy amin’ny adin’i Nineveh, izay lalàna Alahady ho avy tsy ho ela, dia efa voaisy tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Amin’ny lalàna Alahady, ny fandravana ny tanàna, izay atomboka amin’ny baolin’afo ao Nashville, dia aseho ho fe-potoana “dimy volana,” izay isehoan’ny ady mafy sy anombohan’ny fandroana rà papaly faharoa, ho fahatanterahan’ny valin-teny nomena ireo maritioran’ny Vanim-potoana Maizina tao amin’ny tombo-kase fahadimy.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Ary rehefa novahany ny tombo-kase fahadimy, dia hitako teo ambanin’ny alitara ny fanahin’izay novonoina noho ny tenin’Andriamanitra sy noho ny filazana izay nohazoniny; ary niantso tamin’ny feo mahery izy ka nanao hoe: Mandra-pahoviana, Tompo ô, masina sy marina, no tsy hitsaranao sy hamalianao ny rànay amin’izay monina ambonin’ny tany? Ary samy nomena akanjo fotsy izy rehetra; ary nolazaina taminy fa mbola hiala sasatra vetivety ihany izy, mandra-pahatanteraky ny isan’ny mpanompo namany koa sy ny rahalahiny, izay hovonoina tahaka azy. Apokalypsy 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Ireo maritiora tamin’ny Vanim-potoana Maizina no vondrona voalohany izay maneho ara-tandindona ny maritiora ao amin’i Roma ankehitriny mandritra ny krizin’ny lalàna alahady. Alohan’ny hahatongavan’izany krizy izany dia voaisy tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ary izany fizotry ny fanisiana tombo-kase izany dia nanomboka tamin’ny 9/11 tamin’ny fahatongavan’ny finoana silamo amin’ny maha-loza fahatelo azy, sy ny famafazana ny ranonorana farany. Rehefa nanontany hoe rahoviana no hotsaraina ny papisma ireo maritiora tamin’ny Vanim-potoana Maizina voalohany, dia nolazaina taminy fa hisy vondrona faharoa amin’ny maritiora rehefa averina indray ny Vanim-potoana Maizina, izay amin’izay fotoana anatanterahana ny fanalahidin’ny adin’i Ninive amin’ilay lalàna alahady efa antomotra. Alohan’ny hiforonan’ny vondrona faharoa amin’ny maritiora dia voaisy tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ary ny vanim-potoanan’ny fanisiana tombo-kase izay nanomboka tamin’ny 9/11 dia aseho ao amin’ny tombo-kase fahadimy, fa ny resaka apetraka eo dia hita ao amin’ny Apokalypsy toko fahaenina, andininy SIVY ka hatramin’ny IRAIKA AMBIN’NY FOLO, ka izany no manamarika ny fiandohana sy ny fiafaran’ny fanisiana tombo-kase amin’ny 9/11. Ny fiafarana dia mampiditra ny fandringanana ny finoana silamo araka izay aseho ao amin’ny Apokalypsy SIVY, IRAIKA AMBIN’NY FOLO, ary ireo izay voaisy tombo-kase dia ho efa nahatanteraka ny fanandraman’i Daniela izay aseho ao amin’ny Daniela SIVY, IRAIKA AMBIN’NY FOLO.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.