In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.
Tao amin’ny lahatsoratra teo aloha, dia nampifanarahanay tamin’ny lalàna alahady ho avy tsy ho ela ireo toetra ara-paminaniana momba ny trompetra fahadimy, izay loza voalohany. Ny fiheverana ny trompetra fahadimy ho voalohany amin’ireo trompetra telo farany, araka ny fomba fijery fa ny voalohany no manasongadina mialoha ny farany, dia mampifanaraka ny anjara asa ara-paminanian’ny Islam ao amin’ny loza voalohany amin’ilay horohoron-tany ao amin’ny Apokalypsy 11. Nahazo mailaka avy tamin’ny namana iray aho ny ampitso taorian’ny niadian-kevitra momba ity lahatsoratra ity tamin’ny fivoriana Sabata, ary io namako io koa dia niezaka ny hampifanaraka ny trompetra fahenina, izay loza faharoa, amin’ny lalàna alahady ho avy tsy ho ela. Fomba fiasa manan-kery izany, fa ireo trompetra telo farany dia loza telo.
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 hitako, ary reko fa nisy anjely iray nanidina teo afovoan’ny lanitra ka niteny tamin’ny feo mahery hoe: Loza, loza, loza ho an’izay monina ambonin’ny tany noho ny amin’ny feon’ny trompetra sisa hataon’ireo anjely telo izay mbola hitsoka! Apokalypsy 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Ny trompetra telo farany dia tandindona miavaka ao anatin’ny trompetra fito, tahaka ny maha-samy hafa ny fiangonana telo farany amin’ny efatra voalohany, ary ny tombo-kase telo farany dia miavaka ao anatin’ny tombo-kase fito. Io fahamarinana ara-paminaniana io dia efa nodinihina matetika nandritra ny taona maro. Ankoatra ny fandinihana ny fahazavana ateraky ny fiheverana ny loza voalohany sy ny loza fahatelo ho tandindon’ny alpha sy ny omega, dia tsy maintsy dinihintsika koa ny loza telo ho fampiharana in-telo ny faminaniana.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Ny fampiharana ara-paminaniana in-telo dia manondro fa ny toetra ara-paminaniana rehetra nampiavaka ny loza voalohany sy ny loza faharoa dia hisy koa ao amin’ny loza fahatelo. Ny loza voalohany dia ny finoana silamo tany Arabia, ary ny loza faharoa dia ny finoana silamo tany Torkia. Ny loza voalohany dia natao “hampijaly,” ary ny loza faharoa dia natao “hamono” ny ampahatelon’ny olona.
Torment of the First Woe
Ny Fampijaliana avy amin’ny Loza Voalohany
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 they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Ary nomena azy fa tsy hamono ireo izy, fa hampijaly azy dimy volana; ary ny fampijaliany dia tahaka ny fampijalian’ny maingoka, raha manindrona olona izy. … Ary nanana rambony tahaka ny an’ny maingoka izy, ary nisy fanindronana tao amin’ny rambony; ary ny heriny dia ny handratra olona dimy volana. Apokalypsy 9:5, 10.
Death of the Second Woe
Fahafatesan’ny Loza Faharoa
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Ary novahana ireo anjely efatra, izay efa voavoatra ho amin’izany ora sy andro sy volana ary taona izany, mba hamono ny ampahatelon’ny olona. … Ireo telo ireo no namonoana ny ampahatelon’ny olona, dia tamin’ny afo sy ny setroka ary ny solifara izay nivoaka avy tamin’ny vavany. Apokalypsy 9:15, 18.
The two thirds of men that were not killed, did not repent.
Ang roa ampahatelon’ny olona izay tsy novonoina dia tsy nibebaka.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Ary ny sisa tamin’ny olona izay tsy matin’ireo loza ireo dia mbola tsy nibebaka tamin’ny asan’ny tanany, mba tsy hiankohofany amin’ny demonia sy ny sampy volamena sy volafotsy sy varahina sy vato ary hazo, izay sady tsy mahita no tsy mandre no tsy mandeha; ary tsy nibebaka koa izy tamin’ny famonoana olona nataony, na tamin’ny fankatovany ody ratsy, na tamin’ny fijangajangany, na tamin’ny halatra nataony. Apokalypsy 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”
Ny trompetra fito dia tandindon’ny loza fito farany, ary ao amin’ny andininy faha-roapolo dia antsoina hoe loza ireo trompetra. I Etazonia no ampahatelon’ilay firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka, ary vonoina izy amin’ny maha-fanjakana fahenina azy amin’ny lalàn’ny Alahady. Ny fahafatesany dia nateraky ny fanompoam-pivavahana sandoka, izay tandindonin’ny hoe “ny asan’ny tanany,” ny “fiankohofana” amin’ny “devoly sy ny sampy volamena sy volafotsy sy varahina sy vato ary hazo,” ny “famonoana olona,” ny “fanaovana ody ratsy,” ny “fijangajangana,” ary ny “halatra.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Angamba ny fiankohofana sandoka, izay asehon’ny fiankohofana amin’ny Alahady ho tandindona, no “antony” tokony hibebahana; nefa tsy nibebaka izy ireo, ka ny “vokany” dia ny fampijaliana sy ny fahafatesana entin’ny valala, dia ny finoana silamo. Na dia ny ampahatelon’ny olona aza, dia i Etazonia no hovonoina amin’ny lalàna momba ny Alahady, ny ampaharoa fahatelony kosa tsy mibebaka.
Woes and Angels
Mampalahelo sy Anjely
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Ny loza voalohany sy faharoa dia mifanandrify amin’ny anjely voalohany sy faharoa ao amin’ny tantara Millerita, ary izany tantara izany dia averina hatramin’ny litera tsirairay ao amin’ny tantaran’ny iray hetsy sy efatra alina amby efatra arivo. Ny tantaran’ny iray hetsy sy efatra alina amby efatra arivo dia tantaran’ny anjely fahatelo ary mifanandrify amin’ny loza fahatelo. Tahaka ny famerimberenana ireo mari-dalana ao amin’ny tantara Millerita ao amin’ny tantaran’ny iray hetsy sy efatra alina amby efatra arivo, dia toy izany koa no hamerenana ireo mari-dalana amin’ny loza voalohany sy faharoa ao amin’ny tantaran’ny anjely fahatelo.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Ny hafatra voalohany sy faharoa dia nomena tamin’ny taona 1843 sy 1844, ary isika ankehitriny dia eo ambanin’ny fanambaràna ny hafatra fahatelo; nefa mbola tsy maintsy torìna ihany ireo hafatra telo ireo. Mitovy amin’ny taloha hatrany ny maha-zava-dehibe ny hamerenana azy ireo amin’ireo izay mitady ny fahamarinana. Amin’ny soratra sy amin’ny feo no tokony hampanenoantsika ny fanambaràna, ka hampiseho ny filaharan’ireo hafatra sy ny fampiharana ny faminaniana izay mitondra antsika ho amin’ny hafatry ny anjely fahatelo. Tsy misy ny fahatelo raha tsy eo ny voalohany sy ny faharoa. Ireo hafatra ireo no tokony homeintsika an’izao tontolo izao amin’ny alalan’ny boky sy soratra avoaka, ary amin’ny toriteny, ka aseho eo amin’ny tsipiky ny tantaran’ny faminaniana ireo zavatra efa nisy sy ireo zavatra mbola ho avy.” Selected Messages, boky 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Ny asantsika amin’ny maha-mpianatry ny faminaniana antsika dia ny mampiray ny hafatry ny anjely voalohany sy ny anjely faharoa ao anatin’ny hafatry ny anjely fahatelo. Raha tsy eo ny hafatra roa voalohany dia tsy mety hisy hafatra fahatelo, satria “tsy misy fahatelo raha tsy misy ny voalohany sy ny faharoa.” Marina izany eo amin’ny lafiny ‘filaharana,’ satria raha tsy misy ny voalohany sy ny faharoa, dia ny fahatelo no tena voalohany. Marina koa izany eo amin’ny lafiny ‘votoaty,’ satria ireo toetra ara-paminanian’ny voalohany sy ny faharoa no mamaritra ny toetran’ny fahatelo. Ara-matematika dia tsy misy fahatelo raha tsy misy voalohany sy faharoa, ary ara-paminaniana dia tsy misy mari-dalana ao amin’ny anjely fahatelo, raha avela hiala ireo mari-dalan’ny voalohany sy ny faharoa.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Efa nomen’Andriamanitra ny hafatry ny Apokalypsy 14 ao amin’ny filaharan’ny faminaniana ny toerana misy azy, ary tsy hitsahatra ny asany mandra-pifaran’ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao andro izao, ary tsy maintsy mizotra mifanaraka amin’ity manaraka ity. Ny anjely fahatelo dia manambara ny fampitandremany amin’ny feo mahery. ‘Rehefa afaka izany zavatra izany,’ hoy Jaona, ‘dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary ny tany dia nohazavain’ny voninahiny.’ Ao anatin’izany fanazavana izany dia atambatra ny fahazavan’ireo hafatra telo rehetra.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Ny asantsika dia ny haneho “ao amin’ny andalan-tantaran’ny faminaniana ireo zavatra efa nisy” tao amin’ny hetsiky ny Millerita, “sy ireo zavatra mbola ho avy” ao amin’ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Efa hamaizin’ny Tompo noho ny helony izao tontolo izao. Hamaiziny noho ny nandavany ny fahazavana sy ny fahamarinana izay nomena azy ny fikambanana ara-pivavahana. Ilay hafatra lehibe, izay mampiray ny hafatry ny anjely voalohany sy faharoa ary fahatelo, dia tsy maintsy omena an’izao tontolo izao. Izany no tokony ho vesatry ny asantsika.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Ny fampiraisana ny hafatry ny anjely voalohany sy faharoa no manazava ny tany rehefa midina ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo. Hoy izy: “‘Rehefa afaka izany zavatra izany,’ hoy Jaona, ‘dia nahita anjely hafa nidina avy tany an-danitra aho, nanana hery lehibe, ary ny tany dia nohazavain’ny voninahiny.’ Ao amin’izany fanazavana izany dia atambatra ny fahazavan’ireo hafatra telo rehetra.” Ny “fanazavana” mifandray amin’ny hoe “ny tany” dia “nohazavaina” dia tanterahina rehefa “atambatra ny fahazavan’ireo hafatra telo rehetra.” Ny asan’ny fampifandraisana, andalana manampy andalana, ireo hafatra telo, amin’ny fampitoviana ny tantaran’ny Millerita amin’ny tantaran’ny iray hetsy sy efatra arivo amby efa-polo sy efatra arivo, dia tokony hotanterahina koa amin’ireo loza telo.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Ny fianjeran’i Babylona, araka ny nambaran’ilay anjely faharoa, dia tsy azo sarahina amin’ny hafatry ny anjely voalohany. Ny hafatry ny anjely voalohany dia nanondro ny Fiavian’i Kristy Fanindroany tamin’ny 1843, ary rehefa tsy tanteraka ilay hafatra, ny vokatry ny hafatra no namokatra ny fianjeran’ireo fiangonana Protestanta. Ny vokatra dia ilay anjely faharoa; ny antony dia ny tsy fahatanterahan’ilay anjely voalohany. Raha tsy nisy ny anjely voalohany, dia tsy ho nisy ny fianjeran’i Babylona araka ny nambaran’ilay anjely faharoa. Ny singa nampifamatotra ny antony sy ny vokatra dia ny “fotoana.” Ny “fotoana” (1843) dia tsy tanteraka, ary izany tsy fahatanterahana izany no niteraka ilay “vokatra.” Ny “antony” dia ny fahadisoana tamin’ny fanondroana fa ireo faminaniana telo izay noheverin’i Miller tamin’ny fomba diso fa hifarana manodidina ny 1843. Ireo faminaniana telo ireo, dia ny 1335, 2300, ary ny 2520 taona, no ninoan’i Miller fa hifarana amin’ny fahatongavan’i Kristy eo amin’ny rahona tamin’ny 1843. Rehefa tsy tanteraka ireo faminaniana momba ny fotoana izay tsy takatr’i Miller araka ny marina, dia nanome antony ho an’ny Protestanta handà ny hafatry ny anjely voalohany izany, ary tonga ilay anjely faharoa. Ny anjely voalohany no “antony,” ary ny faharoa no “vokatra.”
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Ang una at ikalawang mga mensahe ng mga anghel ay hindi maaaring paghiwalayin, sapagkat ang mga ito ay makahulang pinagdurugtong ng makahulang panahon. Ang una at ikalawang kapighatian ay makahula ring pinagdurugtong ng “panahon.” Ang hula ng panahon ng unang kapighatian, na tumutukoy sa isang daan at limampung taon ng pagpapahirap, ay nagtatapos nang eksakto sa dako kung saan nagsisimula ang hula ng panahon ng tatlong daan at siyamnapu’t isang taon at labinlimang araw ng ikalawang kapighatian na pumapatay. Ang hula ng panahon ang nagdurugtong sa una at ikalawang kapighatian at gayundin sa una at ikalawang mga mensahe ng mga anghel.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Ny fahatanterahan’ireo faminaniana ara-potoana momba ny loza voalohany sy faharoa no nanome hery ny hafatry ny anjely voalohany ary nampidina ilay anjelin’ny Apokalypsy toko faha‑folo mba hanazava izao tontolo izao amin’ny voninahiny. Raha niresaka ny amin’ilay anjely voalohany, dia nanoratra i Rahavavy White fa “nolazaina taminy fa ny iraka nampanaovina azy dia ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olombelona ny amin’ny fahatezeran’Andriamanitra ho avy.” Izany indrindra no iraka mitovy amin’ny an’ilay anjely fahatelo ao amin’ny Apokalypsy valo ambin’ny folo.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ilay anjely izay miara-mitambatra amin’ny fitoriana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asam-panompoana maneran-tany sy hery tsy fahita no voalaza mialoha eto. Ny hetsika adventista tamin’ny 1840–44 dia fanehoana be voninahitry ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina hatrany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hita tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa mbola hihoaran’ny hetsika mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo izany.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Ny asa dia hitovy amin’ilay tamin’ny Andron’ny Pentekosta. Tahaka ny nanomezana ny ‘orana aloha’, tamin’ny fandatsahana ny Fanahy Masina teo am-piandohan’ny filazantsara, mba hampitsiry ny voa sarobidy, dia homena kosa ny ‘orana aoriana’ eo amin’ny famaranana azy mba hahamasaka ny vokatra. ‘Dia ho fantatsika, raha manohy hahalala an’i Jehovah isika; ny fiposahany dia voaomana tahaka ny maraina; ary ho avy amintsika tahaka ny ranonorana Izy, dia tahaka ny orana aoriana sy orana aloha amin’ny tany.’ Hosea 6:3. ‘Koa mifalia, ry zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa Izy no efa nanome anareo ny orana aloha araka ny antonony, ary hampidina ranonorana ho anareo Izy, dia ny orana aloha sy ny orana aoriana.’ Joela 2:23. ‘Ary amin’ny andro farany, hoy Andriamanitra, no handatsahako ny Fanahiko amin’ny nofo rehetra.’ ‘Ary izao no hiseho, fa izay rehetra hiantso ny anaran’ny Tompo no hovonjena.’ Asan’ny Apostoly 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Ny asa lehibe ataon’ny filazantsara dia tsy hifarana amin’ny fanehoana ny herin’Andriamanitra ho latsaka noho izay nanamarika ny fiandohany. Ireo faminaniana izay tanteraka tamin’ny firotsahan’ny ranonorana aloha tamin’ny fanokafana ny filazantsara dia mbola ho tanteraka indray amin’ny ranonorana aoriana amin’ny famaranana azy. Ireo no ‘andro famelombelomana’ izay nandrandrain’ny apostoly Petera mialoha, raha hoy izy: ‘Koa mibebaha hianareo, ka miovà, mba hovonoina ny fahotanareo, raha tonga avy amin’ny fanatrehan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy.’ Asan’ny Apostoly 3:19, 20.” Ilay Ady Lehibe, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Ny fahatanterahan’ny faminanian’ny fotoana momba ny loza voalohany sy faharoa no nampidina ilay anjely mba hanazava ny tany amin’ny voninahiny tamin’ny taona 1840, ka nampahery ny hafatry ny anjely voalohany; ary ny fahatanterahan’ny loza fahatelo no nampidina ilay anjely mba hanazava ny tany amin’ny voninahiny tamin’ny 9/11, ka nampahery ny hafatry ny anjely fahatelo. Ny fanazavana ny tany dia tanterahina amin’ny alalan’ny fampiraisana ireo hetsika roa ireo ao anatin’ny fampiharana mifandrindra—didy anampy didy. Ny hafatry ny loza telo no mampahery ny hafatry ny anjely telo. Voatenona miaraka izy ireo ho andalana roa; ny iray anatiny ary ny iray ivelany. Ireo anjely telo dia maneho ny asan’ny olon’Andriamanitra, ary ny asan’izy ireo dia ampaherezin’ny fahatanterahan’ireo loza telo. Ny ivelany dia ny Silamo sy ny asany ara-paminaniana, ary ny anatiny dia i Kristy ao amin’ny olony—ny fanantenan’ny voninahitra. Noho izany antony izany, i Joda dia mifamatotra amin’ny boriky ao amin’ny faminanian’i Jakoba momba ny tandindon’ireo zanany lahy roa ambin’ny folo amin’ny andro farany.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Ary Jakoba niantso ny zanany lahy ka nanao hoe: Mivoria ianareo, mba hambarako aminareo izay hanjo anareo any am-parany andro. Mivoria ianareo, ka mihainoa, ry zanakalahin’i Jakoba; eny, mihainoa an’Isiraely rainareo. … Joda, ianao no hoderain’ny rahalahinao; ny tananao dia ho eo amin’ny vozon’ny fahavalonao; ny zanakalahin-drainao hiankohoka eo anatrehanao. Joda dia zanaky ny liona; avy tamin’ny remby, anaka, no niakaranao; niankohoka izy, nandry tahaka ny liona sy tahaka ny liona antitra; iza no hahasahy hampitsangana azy? Ny tehim-panjakana tsy hiala amin’i Joda, na ny mpanome lalàna tsy hiala eo anelanelan’ny tongony, mandra-pihavin’i Silo; ary ho Azy ny fankatoavan’ny firenena. Mamatotra ny zanak’ampondrany amin’ny voaloboka Izy, ary ny zanaky ny boriky amin’ny voaloboka tsara indrindra; nanasa ny fitafiany tamin’ny divay Izy, ary ny akanjony tamin’ny ranom-boaloboka: Ho mena amin’ny divay ny masony, ary ho fotsy amin’ny ronono ny nifiny. Genesisy 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristy no Liona avy amin’ny firenen’i Joda, Ilay nanasa ny fitafiany tamin’ny rà, ary Ilay “voaloboka voafantina,” izay fatorana ara-paminaniana amin’ny “zanaky ny ampondra lahy.” Ny hafatra ivelany momba ireo loza telo dia voafatotra amin’ny hafatra anatiny momba ireo anjely telo. Ny anjely voalohany sy faharoa dia mifanaraka amin’ny anjely fahatelo, ary ny loza voalohany sy faharoa dia tsy maintsy mifanaraka amin’ny loza fahatelo.
The Key
Ny Lakile
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Ny adin’i Ninive no “fanalahidy” izay mitondra ny haizin’ny Islamo eo ambonin’izao tontolo izao rehefa sitrana ny ratra mahafaty nahazo ny Katôlika Romana amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia ilay horohoron-tany ao amin’ny Apokalypsy iraika ambin’ny folo izay isehoan’ny loza fahatelo tampoka. Tonga izany amin’ny “ora” isehoan’ilay horohoron-tany.
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 ny ampahafolon’ny tanàna dia nianjera, ary olona fito arivo no 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 Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Ny lalàn’ny Alahady no manomboka ny fotoam-pitsapana momba ny sarin’ny bibidia ho an’izao tontolo izao, ary ny adin’i Ninive no lakile izay mamantarana ny fandresena ny fanjakana fahenina rehefa tsaroana ilay vehivavy janga avy any Tyro raha manomboka mihira ny hirany izy ho fanatanterahana an’i Isaia toko faha-roapolo amby telo. Ny fitsapana momba ny sarin’ny bibidia no fitsapana izay amaritana ny anjara mandrakizain’ny olona iray, ary izany dia voafaritra alohan’ny hifaranan’ny fotoam-pahasoavana. Mifarana ny fotoam-pahasoavana ho an’izao tontolo izao rehefa mitsangana i Mikaela. Ny fotoam-pitsapana momba ny sarin’ny bibidia ho an’izao tontolo izao ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, andininy faha-roa ambin’ny folo sy manaraka, dia tandindonin’ny fotoam-pitsapana momba ny sarin’ny bibidia ho an’i Etazonia.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Rehefa i Amerika, ilay tanin’ny fahalalahana ara-pivavahana, no hiombona amin’ny Fiadidiana Papaly amin’ny fanerena ny feon’ny fieritreretana sy ny fanosehana ny olona hanome voninahitra ny sabata sandoka, dia hotarihina hanaraka ny ohatra asehony ny vahoakan’ny firenena rehetra ambonin’ny tany.” Testimonies, boky faha-6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Ny fotoana fitsapana momba ny sarin’ilay bibidia any Etazonia no mampisaraka sy manisy tombo-kase ireo iray hetsy sy efatra alina sy efatra arivo ao amin’ny Apokalypsy fito, ary ny fotoana fitsapana momba ny sarin’ilay bibidia ho an’izao tontolo izao no manisy tombo-kase ny vahoaka betsaka ao amin’ny Apokalypsy fito.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Hanaraka ny ohatr’i Etazonia ny firenena hafa. Na dia izy aza no mitarika mialoha, dia mbola ho tonga amin’ny vahoakantsika any amin’ny faritra rehetra amin’izao tontolo izao ihany io krizy io.” Testimonies, boky faha-6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Ny fanalahidy asehon’ny adin’i Ninive dia manamarika ny fiandohan’ny fotoana fitsapana ny sary ho an’izao tontolo izao, sady manamarika koa ny fiafaran’ny fotoana fitsapana ny sary ho an’i Etazonia. Ny fanalahidy iray asehon’ny adin’i Ninive dia manokatra ny lavaka tsy hita noanoa, izay miteraka ny safodrano-n’ny finoana silamo, aseho ho toy ny valala eo amin’izao tontolo izao. Izany fanalahidy izany amin’ny faran’ny antso amin’ny misasakalina dia tandindon’ny fanalahidy iray izay manokatra io lavaka io ihany ao Etazonia amin’ny fiandohan’ny antso amin’ny misasakalina.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Ny fanalahidy any Etazonia dia aseho ao amin’ny Levitikosy toko fahatelo amby roapolo ho toy ny fetin’ny trompetra, rehefa vahana ny boriky eo am-piandohan’ny fanambaràna ny antso amin’ny misasakalina. Ahodina izany fanalahidy izany rehefa tonga ireo baolina afo any Nashville. Ny fetin’ny trompetra, ary ny fanafihana an’i Nashville rehefa vahana ny finoana silamo, dia tandindon’ny adin’i Ninive tamin’ny lalàna alahady.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Ny lalàn’ny Alahady no fiafaran’ny fanambarana ny antso “amin’ny misasak’alina,” satria amin’izany fotoana izany dia miova ho antso “mahery” ilay antso, ary ny fiandohan’izany vanim-potoana izany dia tsy maintsy, araka ny filàna ara-paminaniana, maneho mialoha ny fiafarany. Tamin’ny loza voalohany, ny Silamo dia natao hampijaly ny tafik’i Roma, izay tandindon’i Etazonia, nandritra ny dimampolo amby zato taona. Ny fanalahidy (ny adin’i Ninive) no manamarika ny fiandohan’ny fanambarana ny antso amin’ny misasak’alina, tahaka ny ataon’ny fetin’ny trompetra. Ao amin’ny Levitikosy toko fahatelo amby roapolo dia misy dimy ambin’ny folo andro eo anelanelan’ny fetin’ny trompetra sy ny Pentekosta, izay fetin’ny Tabernakely koa. Ireo dimy ambin’ny folo andro ireo mandritra ny fotoam-pitsapana momba ny sarin’ny bibidia any Etazonia dia mifanaraka amin’ny dimampolo amby zato taona fampijaliana ao amin’ny loza voalohany. Ny dimy ambin’ny folo dia ampahafolon’ny dimampolo amby zato.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Ireo dimy ambin’ny folo andro ireo (dimampolo amby zato taona) dia mifarana rehefa manomboka ny telon-jato amby iraika amby sivifolo taona sy dimy ambin’ny folo andro. Hatramin’ny 22 Oktobra 1844 dia tsy azo ampiharina intsony ny fotoana ara-paminaniana, koa ny dimampolo amby zato taona fampijaliana dia tandindon’ireo dimy ambin’ny folo andro ao amin’ny Levitikosy telo amby roapolo izay manomboka amin’ny fetin’ny trompetra, arahin’ny fiakaran’ny faneva dimy andro aty aoriana, arahin’ny fitsaran’ny Andro Fanavotana dimy andro aty aoriana, ary arahin’ny dimy andro mankany amin’ny firotsahan’ny Pentekosta.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Ao no manomboka ny “ora iray sy andro iray sy volana iray ary taona iray, mba hamonoana ny ampahatelon’ny olona.” Ny “ora” dia ny oràn’ilay horohoron-tany lehibe, izay ny lalàn’ny Alahady. Ny “andro” dia ny andron’ny famalian’ny Tompo, rehefa ariana hiala amin’ny vavan’ny Tompo ny fiangonana Laodiseana Advantista mitandrina ny Andro Fahafito.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Fa firenena tsy manam-panahy hisaina izy, ary tsy misy fahalalana ao aminy. Enga anie ka ho hendry izy, mba hahalala izany, ka handinika ny hiafarany! Hataon’ny iray ahoana no hanenjika arivo, ary ny roa hampandositra iray alina, raha tsy nivarotra azy ny Vatolampiny, ary Jehovah nanolotra azy? Fa ny vatolampiny tsy tahaka ny Vatolampintsika, na dia ny fahavalontsika aza dia mpitsara amin’izany. Fa avy amin’ny voalobok’i Sodoma ny voalobony, ary avy amin’ny sahan’i Gomora; ny voalobony dia voaloboky ny afero, mangidy ny sampahony; ny divainy dia poizin’ny dragona sy venin’ny menarana masiaka. Tsy voatahiry ato amiko va izany, ary voaisy tombo-kase ao amin’ny rakitro? Ahy ny famaliana sy ny famerenana; ho solafaka amin’ny andro voatendry ny tongony; fa antomotra ny andron’ny lozany, ary mihazakazaka manatona azy izay zavatra ho tonga aminy. Fa Jehovah hitsara ny olony, ary hanenina ny amin’ny mpanompony, raha hitany fa levona ny heriny, ka tsy misy voafatotra na sisa tavela. Ary izy hanao hoe: Aiza ny andriamaniny, dia ilay vatolampy izay nitokiany? Deoteronomia 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.
Ny “ora” amin’ilay horohoron-tany dia ny “andron’ny lozany.” Izany no fitsarana ireo ao amin’ny Advantisma izay tsy manana fahatakarana ny fahalalana izay mitombo amin’ny andro farany. Nifidy vatolampy sandoka hanorenany ny tranony eo amboniny izy ireo, nefa raha ny marina, fasika no vatolampiny.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Tonga ny fampitandremana: Tsy azo ekena hisy zavatra hiditra izay hanakorontana ny fototry ny finoana izay efa nanorenanay hatramin’ny nahatongavan’ny hafatra tamin’ny taona 1842, 1843, ary 1844. Tao anatin’io hafatra io aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanaisotra ny tongotray hiala eo amin’ilay sehatra izay nametrahana azy izahay, raha isan’andro isan’andro izahay no nitady ny Tompo tamin’ny vavaka mafana fo, nikatsaka fahazavana. Mihevitra va ianareo fa hahafoy ny fahazavana izay nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny Mandrakizay izany. Izy no nitarika ahy hatramin’ny fotoana nanomezana azy.” Review and Herald, 14 Aprily 1903.
The “month” represents the first month.
Ny “volana” dia manondro ny volana voalohany.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Mifalia hianareo, ry zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny ranonorana aloha, ary hampidininy ho anareo ny ranonorana, dia ny ranonorana aloha sy ny ranonorana aoriana, amin’ny volana voalohany. Ary ho feno varimbazaha ny famoloana, ary hitobaka divay sy diloilo ny famiazam-boaloboka sy ny famiazam-menaka. Ary hampody aminareo ny taona izay lanin’ny valala sy ny kankana mpandrava sy ny sompanga ary ny valala mpikiky aho, dia ilay tafika lehibeko izay nirahiko ho eo aminareo. Ary hihinana be dia be ianareo ka ho voky, ary hidera ny anaran’i Jehovah Andriamanitrareo, izay efa nanao zava-mahagaga taminareo; ary tsy ho menatra mandrakizay ny oloko. Ary ho fantatrareo fa eo afovoan’ny Isiraely Aho, ary Izaho no Jehovah Andriamanitrareo, fa tsy misy hafa; ary tsy ho menatra mandrakizay ny oloko. Joela 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
Amin’ny “ora” amin’ny lalàn’ny Alahady, ny finoana silamo amin’ny loza fahatelo no namely tampoka, ary menatra ny Advantisma Laodikiana satria nitoky tamin’ny vatolampin’ny menarana izy. Amin’izany fotoana izany, amin’ny volana voalohany, dia aidina amin’ny vahoaka voadio ny ranonorana aoriana. Amin’izay fotoana izay dia vonoina i Etazonia, aorian’ny fampijaliana manomboka ao Nashville no ho miakatra. Manomboka ny fampijaliana izay fandravana ny tanàna, ary amin’ny ora amin’ny lalàn’ny Alahady dia tapitra (vonoina) i Etazonia amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly, ka mampiditra ny fotoam-pitsapana momba ny sarin’ny bibidia ho an’izao tontolo izao, izay mifarana rehefa tonga amin’ny farany ny fanjakana fahavalo, ka tsy misy hanampy (vonoina).
The Euphrates
Eofrata
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Ny Reniranon’i Eofrata dia ampifandraisina ara-panoharana amin’ny finoana silamo, ary ny hoe Eofrata dia midika hoe: “mahavokatra, na mibosesika hivoaka.” Ao amin’ny loza faharoa, dia vahana ireo rivotra efatra izay voafatotra teo amin’i Eofrata.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Ary ny anjely fahenina nitsoka, ka nahare feo avy tamin’ny tandroka efatra amin’ilay alitara volamena izay eo anatrehan’Andriamanitra aho, nanao tamin’ilay anjely fahenina izay nanana ny trompetra hoe: Vahao ireo anjely efatra izay voafatotra eo amin’ny ony lehibe Eofrata. Ary novahana ireo anjely efatra, izay voaomana ho amin’ny ora iray sy andro iray sy volana iray ary taona iray, mba hamono ny ampahatelon’ny olona. Apokalypsy 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Eofrata dia naneho ny sisin-tany atsinanan’ny Tany Nampanantenaina, ary ny finoana silamo no “zanaky ny atsinanana” ao amin’ny faminaniana. Ny toetra ara-paminaniana mampiavaka azy ireo dia ny hoe sakanana sy avoaka izy ireo, manomboka amin’i Hagara izay nosakanan’i Saraha.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Ary hoy Andriamanitra hoe: Hiteraka zazalahy tokoa i Saraha vadinao; ary ny anarany hataonao hoe Isaka; ary haoriko aminy ny fanekeko ho fanekena mandrakizay, dia amin’ny taranany mandimby azy koa. Ary ny amin’Isimaela, dia efa nohenoiko ianao: indro, efa notsoahiko fitahiana izy, ka hampahavokatra azy Aho sy hampitombo azy indrindra; andriana roa ambin’ny folo no haterany, ary hataoko firenena lehibe izy. Genesisy 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ishmaela dia natao hahavokatra, ary ny Eofrata dia midika hoe mahavokatra. Tamin’ny famaranana ny faminaniana momba ny zato sy dimampolo taona amin’ny fampijaliana nentin’ny loza voalohany, dia nanomboka ny faminaniana momba ny adiny iray, ny andro iray, ny volana iray ary ny taona iray, rehefa navotsotra ny Silamo hamono ny ampahatelon’ny olona. Amin’ny lalàn’ny Alahady dia vonoina ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, ary ampahatelon’i Roma maoderina izany. Efa noferana ny Silamo tamin’ny 11 Aogositra 1840, tamin’ny fanomezana hery ny hafatry ny anjely voalohany, ary navotsotra izany tamin’ny fanomezana hery ny hafatry ny anjely fahatelo tamin’ny 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
Tamin’ny 9/11 no nanombohan’ny famehezana ny efatra arivo amby iray hetsy sy efatra alina sy iray hetsy sy efatra arivo, rehefa nifarana ny fitsarana ny maty, ary nanomboka ny fitsarana ny velona. Rehefa navotsotra tamin’ny 9/11 ny silamo amin’ny loza fahatelo, dia noferana avy hatrany izany nandritra ny fotoan’ny famehezana.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
“Ity fahitana ity dia nomena tamin’ny taona 1847, fony mbola vitsy dia vitsy tamin’ireo rahalahy Advantista no nitandrina ny Sabata, ary tamin’ireo aza dia vitsy no nihevitra fa manan-danja ampy ny fitandremana azy mba hampisaraka ny vahoakan’Andriamanitra sy ny tsy mino. Ankehitriny dia manomboka hita ny fahatanterahan’izany fahitana izany. Ny ‘fiandohan’izany andron’ny fahoriana’ voaresaka eto dia tsy manondro ny fotoana hanombohan’ny loza hamarinina, fa fotoana fohy mialoha ny handrarahana azy ireo, raha mbola ao amin’ny fitoerana masina Kristy. Amin’izany fotoana izany, raha eo am-pifaranana ny asan’ny famonjena, dia ho tonga amin’ny tany ny fahoriana, ary ho tezitra ny firenena, nefa hotanana tsy hihoatra mba tsy hanakana ny asan’ny anjely fahatelo. Amin’izany fotoana izany dia ho avy ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, mba hanome hery ny feo mafy an’ilay anjely fahatelo, ary hanomana ny olomasina hijoro amin’ny fotoana handrarahana ireo loza fito farany.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
Ny “fotoana fohy” izay mitondra mankany amin’ny fiafaran’ny fotoam-pahasoavana dia ilay vanim-potoana izay “itoeran’i Kristy ao amin’ny fitoerana masina” ka “mamita” ny “asan’ny famonjena.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Ao amin’ny rafitra tandindona, izay aloky ny sorona sy ny fisoronana ataon’i Kristy, ny fanadiovana ny fitoerana masina no fanompoam-pivavahana farany nataon’ny mpisoronabe tao anatin’ny fihodinana isan-taona amin’ny fanompoana. Izany no asa famaranana amin’ny fanavotana—fanesorana na fanalavirana ny ota hiala amin’ny Isiraely. Naneho mialoha ny asa famaranana amin’ny fanompoan’ny Mpisoronabentsika any an-danitra izany, dia ny fanesorana na famafana ny heloky ny olony, izay voasoratra ao amin’ny firaketana any an-danitra. Ity fanompoana ity dia mahatafiditra asa fanadihadiana, asa fitsarana; ary mialoha avy hatrany ny fihavian’i Kristy eo amin’ny rahon’ny lanitra amin-kery sy voninahitra lehibe izany; satria rehefa tonga Izy, dia efa voatsara ny raharaha rehetra. Hoy Jesosy: ‘Indro, avy faingana Aho; ary eto amiko ny valim-pitia homena ny olona rehetra araka izay asany.’ Apokalypsy 22:12. Io asa fitsarana io, izay mialoha avy hatrany ny fiavian’i Kristy fanindroany, no ambaran’ny hafatry ny anjely voalohany ao amin’ny Apokalypsy 14:7 hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’” Ilay Hery Mifandona Lehibe, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
Ny “famafana ny fahotan’ny olony” dia mitranga mandritra ny fitsarana ny velona.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Koa mibebaha ianareo, ary miverena, mba hovonoina ny fahotanareo, rehefa tonga ny andro famelombelomana avy eo anatrehan’ny Tompo; ary Izy haniraka an’i Jesosy Kristy, Ilay efa notorìna taminareo rahateo; Izy no tsy maintsy horaisin’ny lanitra mandra-pahatongan’ny andro fanarenana ny zavatra rehetra, izay efa nolazain’Andriamanitra tamin’ny alalan’ny vavan’ny mpaminaniny masina rehetra hatramin’ny niandohan’izao tontolo izao. Asa 3:19–21
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.
Mba hibebahana, dia tsy maintsy velona ny olona, ary ny fibebahana izay resahin’i Petera eto amin’ny heviny tanteraka dia mitranga rehefa tonga ny “andro famelombelomana.” Ny fitsaharana sy ny famelombelomana dia ny ranonorana farany, izay nanomboka tamin’ny nidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo mba hanazava ny tany amin’ny voninahiny. Io anjely mahery io koa no anjely voalohany tamin’ny 11 Aogositra 1840 izay nidina tamin’ny fotoana nampifehezana ny finoana silamo, ary io anjely io dia “tsy iza tsy akory fa Jesosy Kristy.” Ny “famelombelomana” sy “ny andro fanarenana ny zavatra rehetra” dia manomboka amin’ny famotsorana ny finoana silamo hampahatezitra ny firenena, ary avy eo fehezina izany eo am-panombohana ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Ny 9/11 no manamarika ny andro famelombelomana sy fitsaharana, izay ranonorana farany, ary izany no manamarika ny vanim-potoanan’ny “fanarenana ny zavatra rehetra.” Izay averina amin’ny laoniny dia ny fiangonana, izay hatramin’ny fikomiana tamin’ny 1863 dia efa fiangonana miady, nefa ho tonga fiangonana mandresy amin’ny andro fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Ny fiangonana miady dia fifangaroan’ny vary sy ny tsimparifary, ary ny fiangonana mandresy dia ny fanatitra voaloham-bokatra amin’ny vary amin’ny Pentekosta. Ny 9/11 no fotoana voalohany namely ny ampondra i Balama, ary i Balama (Etazonia) dia nanomboka ady maneran-tany amin’ny fampihorohoroana avy hatrany taorian’ilay fanafihana tampoka. Ny ampondran’i Balama dia maneho ireo loza telo izay mandrafitra ny loza fahatelo, ary izay mandeha mifanitsy amin’ny hafatry ny anjely telo. Noho izany, ireo loza telo ireo dia tantanan’ny dingana telon’ny anjely telo araka ny faminaniana. Noho izany antony izany, ny fotoana faharoa anamelohan’i Balama ny ampondra dia fampitomboana avo roa heny, araka izay mitranga mandrakariva amin’ny dingana faharoa. Teo anelanelan’ny tanimboaloboka roa, dia ny tany be voninahitra fahiny ara-bakiteny sy ny tany be voninahitra maoderina ara-panahy, no namely an’i Isiraely tamin’ny 7 Oktobra 2023 ny Silamo, ary nisy avy hatrany fameperana napetraka tamin’i Gaza, ary avy eo dia hamely an’i Nashville ny Silamo.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Ny fitokonana tao Nashville no faharoa amin’ireo fanafihana tampoka roa izay, ao amin’ny fijoroana vavolombelon’i Balama, no miseho eo anelanelan’ny tanimboaloboka. Nashville no manamarika ilay mari-dalana ara-paminaniana rehefa miray amin’ny anjelin’ny faharoa ny hafatry ny antso amin’ny misasakalina. Ny hafatry ny antso amin’ny misasakalina dia manomboka rehefa mamaha ny boriky ireo mpianatra roa lahin’i Kristy, (maneho ny hafatry ny anjelin’ny faharoa) eo am-piandohan’ny fidirana amim-boninahitra. Izany filaharana izany amin’ny farany dia mitarika ho amin’ny hazo fijaliana, izay maneho ilay horohoron-tany amin’ilay lalàn’ny Alahady ho avy tsy ho ela, izay andresen’ilay vehivavy janga avy any Roma ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly rehefa avy nohadinoina izy nandritra ny tantaran’i Etazonia.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Rehefa hanomboka hihira ny hirany ilay vehivavy janga amin’ny lalàna alahady, dia ho efa naverina indray ny adin’i Ninive, ary ho efa navadika ny fanalahidy izay manamarika ny fisokafan’ny fotoam-pitsapan’ny sarin’ilay bibidia eo amin’izao tontolo izao. Ny adin’i Ninive no fiafaran’ny fitoriana ny antso amin’ny misasakalina, izay avy eo mivadika ho antso mafy ataon’ny anjely fahatelo. Ny fiandohan’izany vanim-potoana izany, izay voamariky ny fanafihana tampoka an’i Nashville, dia ho efa nasehon’ny tandindona tamin’ny adin’i Ninive koa, satria i Jesosy, amin’ny maha-Alfa sy Omega Azy, dia maneho mandrakariva ny farany amin’ny alalan’ny fiandohana. Ny fanafihana an’i Nashville dia tsy maintsy ahitana, araka ny filàna ara-paminaniana, ireo singa maneho fandresen’i Roma an’i Persia izay mamela ny Silamo hameno ny tany amin’ny aizina. Donald Trump no tandindon’ny sarin’i Roma, koa izy no handresy amin’ny adin’i Ninive mifandray amin’ny famelezana an’i Nashville, nefa ho efa ritra ny heriny hanoherana ny safo-dranon’ny Silamo.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Ang adyong nahomby tamin’ny fandreseny Ronald Reagan tamin’ny taona 1989 dia ady mangatsiaka izay nanomboka tamin’ny fiafaran’ny Ady Lehibe Faharoa. Ny ady mangatsiakan’i Trump dia ny adin’i Panium, ary mitarika ho amin’ny Ady Lehibe Fahatelo amin’ny lalàn’ny Alahady izany, izay efa naseho mialoha tamin’ny alalan’ny adin’i Actium sy ny adin’i Ninive koa. Ny ady mangatsiakan’i Trump, izay asehon’ny adin’i Panium, dia mitarika amin’ny fandravana ny “rindrina” mampisaraka ny fiangonana sy ny fanjakana ao amin’ny Lalàm-panorenana, araka ny nanamarinan’ny fandravana ny “rindrina” tao Berlin tamin’ny taona 1989.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
I Nashville dia maneho ilay fotoana anorotoroan’ny ampondran’i Balaama ny tongotr’i Balaama amin’ny manda, ka izany no mamaritra faharatrana mampahasembana eo amin’ny manda. Ny vanim-potoanan’ny fitarainan’ny misasakalina dia manomboka amin’ny tranga iray izay midona amin’ny mandan’ny fisarahana ao amin’ny Lalàm-panorenana, ka izany no manamarika ny fiandohan’ny fananganana ny sarin’ny bibidia (ny fampiraisana ny fiangonana sy ny fanjakana) amin’ny alalan’ny famantarana iray izay maneho an’ohatra ny fandravana ny mandan’ny fisarahana amin’ny fiafaran’ny fananganana ny sarin’ny bibidia. Donald Trump dia hiteny ara-paminaniana amin’ny alalan’ny didim-pitondrana mpanatanteraka iray izay maneho an’ohatra ny fitenenana amin’ny lalàn’ny Alahady, araka ny naseho an’ohatra tamin’ny Alien and Sedition Acts of 1798. Any izy no handresy ny globalista ao amin’ny antoko Demokraty sy ny mitovy aminy, dia ireo globalista RINO ao amin’ny antoko Repoblikana. Ny fandreseny ny fahavalo izay nasehon’i Persia an’ohatra tamin’ny adin’i Nineveh, dia hamela ny andaniny roa amin’ny ady ara-politika ho ringana hery, tsy hanana ny tanjaka ilaina hanoherana ny valala Islam izay hiparitaka manerana ny tany. Ny tongotra notorotoroin’i Trump dia ilay manda eo am-piandohan’ny fanambarana ny fitarainan’ny misasakalina izay mitarika ho amin’ilay manda eo amin’ny fiafarana.
We will continue this consideration of the three woes in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ny fandinihana ireo loza telo ireo.