Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.

Imbetsaka no lazain’i Rahavavy White fa ilay andalan-teny ao amin’i Isaia, izay novakin’i Jesosy tao amin’ny synagoga tao Nazareta, dia tsy nanambara ny asany ihany, fa nanondro mialoha koa ny asantsika. Ny fahatanterahana tonga lafatra an’izany asa voahosotra izany dia tanterahin’ireo izay mandrafitra ny fanevan’ny iray hetsy sy efatra arivo amby efatra alina.

The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.

Ny Fanahin’i Jehovah Tompo no ato amiko; satria Jehovah nanosotra ahy hitory teny soa mahafaly amin’ny mpandefitra; naniraka ahy Izy hamehy ny torotoro fo, hanambara fahafahana ho an’ny babo, ary fampisokafana ny tranomaizina ho an’izay voafatotra; hanambara ny taona ankasitrahan’i Jehovah sy ny andro famalian’Andriamanitsika; hampionona izay rehetra misaona; hanendry ho an’izay misaona ao Ziona, hanome azy fehiloha tsara ho solon’ny lavenona, diloilon’ny fifaliana ho solon’ny fisaonana, fitafian’ny fiderana ho solon’ny fanahy reraka; mba hantsoina hoe hazo oakan’ny fahamarinana izy, dia volenin’i Jehovah, mba hahazoany voninahitra. Ary izy hanorina ny rava fahiny, hanangana ny fandravana teo aloha, ary hanamboatra ny tanàna rava, dia ny fandravana tamin’ny taranaka maro. Ary ny vahiny hijoro ka hiandry ny ondrinareo, ary ny zanaky ny hafa firenena ho mpiasa amin’ny taninareo sy mpikarakara ny tanimboalobokareo. Fa ianareo kosa hantsoina hoe Mpisoron’i Jehovah; ny olona hiantso anareo hoe Mpanompon’Andriamanitsika; hihinana ny haren’ny jentilisa ianareo, ary amin’ny voninahiny no hireharehanareo. Ho solon’ny fahafaham-barakanareo dia hahazo avo roa heny ianareo; ary ho solon’ny fifanjevoana dia hifaly amin’ny anjarany izy; koa amin’ny taniny dia hanana avo roa heny izy; fifaliana mandrakizay no ho azy. Isaia 61:1–7.

In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”

Tamin’ilay lahatsoratra teo aloha dia nanomboka namantatra ny “ora sy volana sy andro ary taona” izay mandrafitra ny faminanian’ny fotoana telo zato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro isika. Tsy misy fotoana intsony, koa ireo fanehoam-potoana efatra ireo dia tsy maintsy ampiharina ara-tandindona amin’ny andro farany, rehefa averina ao amin’ny loza fahatelo ny toetra faminaniana mampiavaka ny loza voalohany sy faharoa. Ny “taona” dia “taona ankasitrahan’i Jehovah,” ary izy koa dia “andron’ny famalian’Andriamanitsika.”

The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.

Ny “andro” dia “andron’ny loza,” andro famaliana sy famalifaliana, araka izay nambaran’i Mosesy.

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. Deuteronomy 32:35.

Ahy ny famaliana sy ny famerenam-pahavoazana; ho solafaka amin’ny fotoana voatendry ny tongony; fa efa manakaiky ny andron’ny loza hanjo azy, ary mihazakazaka ny zavatra izay ho tonga aminy. Deoteronomia 32:35.

In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.

Ao amin’i Isaia dia ny “taona ankasitrahana” sy ny “andro famaliana” no resahina, ary ny andro famaliana dia ilay “andro loza” ao amin’i Mosesy izay ahatafintohin’ny tongotr’i Laodikia, raha mandray valiny sy famaliana izy. Ny ora nisian’ilay horohoron-tany lehibe, ny andro loza, ny taona ankasitrahana ary ny volana voalohany dia mifanojo avokoa amin’ny lalàna alahady. Ny teny hoe “volana” ao amin’i Joela dia teny nampiana, nefa marina izany teny nampiana izany. Nampian’ny mpandika teny ny teny hoe “volana” araka ny fifanarahana amin’ny fahamarinana fa ny ranonorana farany dia tonga tamin’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. Joel 2:23.

Koa mifalia àry ianareo, ry zanak’i Ziona, ary mifalia 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. Joela 2:23.

The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.

Ny teny hoe “volana” dia fanazavana nadika, fa tsy anisan’ny lahatsoratra voalohany nentin’ny tsindrimandry. Ny teny hebreo dia milaza tsotra izao fa ho avy ny ranonorana “amin’ny voalohany” na “toy ny tamin’ny voalohany” — izany hoe haverin’Andriamanitra amin’ny fotoanany tokony ho izy ny ranonorana, tahaka ny tamin’ny andro fahiny. Imbetsaka i Sister White no mampifanaraka ny hetsika Millerita tamin’ny 1840 ka hatramin’ny 1844 amin’ny Pentekosta mba hamaritana ny ranonorana farany amin’ny andro farany. Ny ranonorana farany dia tonga “toy ny tamin’ny voalohany,” dia ny Pentekosta izany, izay ampifandraisin’i Sister White imbetsaka amin’ny lalàna Alahady.

“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 miray amin’ny fitoriana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa maneran-tany sady manana hery tsy fahita no voalaza mialoha eto. Ny hetsika momba ny fiavian’i Kristy tamin’ny taona 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina tany amin’ny toeram-piasan’ny misiona rehetra eran-tany, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hitan’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; kanefa ireo dia mbola ho resin’ilay hetsika mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.

“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’izay natao tamin’ny Andron’ny Pentekosta. Tahaka ny nanomezana ny ‘orana aloha’, dia ny firotsahan’ny Fanahy Masina tamin’ny fanokafana ny filazantsara, mba hampaniry ny voa sarobidy, dia toy izany koa no hanomezana ny ‘orana aoriana’ amin’ny famaranana azy mba hampamasaka ny vokatra. ‘Dia hahalala isika, raha mazoto hanaraka hahalala an’i Jehovah; ny fisehoany dia voaomana tahaka ny maraina; ary ho avy amintsika tahaka ny ranonorana Izy, dia tahaka ny orana aoriana sy ny orana aloha amin’ny tany.’ Hosea 6:3. ‘Koa mifalia, ianareo zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny orana aloha, ary hampidininy ho anareo ny ranonorana, dia ny orana aloha sy ny orana aoriana.’ Joela 2:23. ‘Ary amin’ny andro farany, hoy Andriamanitra, no handrotsahako 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 kely kokoa ny herin’Andriamanitra noho izay nanamarika ny fiandohany. Ireo faminaniana izay tanteraka tamin’ny firotsahan’ny ranonorana aloha teo am-panokafana ny filazantsara dia mbola ho tanteraka indray amin’ny ranonorana aoriana eo am-pamaranana azy. Ireo no ‘andro famelombelomana’ izay nandrandrain’ny apostoly Petera fony izy nanao hoe: ‘Koa mibebaha ianareo, ka miovà fo, mba hovonoina ny fahotanareo, raha avy eo anatrehan’ny Tompo no tonga ny andro famelombelomana; ary Izy haniraka an’i Jesosy.’ Asan’ny Apostoly 3:19, 20.” The Great Controversy, 611.

Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.

Ny Pentekosta no “fanokafana” na “fiandohan” ny asan’ny filazantsara, ary ny ranonorana farany amin’ny “famaranana” no “fiafarana.” Ny voalohany dia maneho ny farany. Ny volana voalohany no manondro ny firotsahan’ny Fanahy Masina amin’ny fotoanan’ny lalàna Alahady.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …

“Tsy hisy na iray aza amintsika handray ny tombokasen’Andriamanitra, raha mbola misy pentina na loto iray eo amin’ny toetrantsika. Navelan’Andriamanitra ho antsika ny hanitsy ny tsy fahatanterahana eo amin’ny toetrantsika, sy hanadio ny tempolin’ny fanahy ho afaka amin’ny fahalotoana rehetra. Amin’izay dia hilatsaka amintsika ny ranonorana fara, tahaka ny nilatsahan’ny ranonorana voalohany tamin’ny mpianatra tamin’ny Andron’ny Pentekosta. …”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

“Inona no ataonareo, ry rahalahy, ao amin’ny asa lehibe fanomanana? Ireo izay miray amin’izao tontolo izao dia mandray ny bobongolon’izao tontolo izao ka miomana handray ny mariky ny bibidia. Ireo kosa izay tsy matoky ny tenany, izay manetry tena eo anatrehan’Andriamanitra ary manadio ny fanahiny amin’ny fankatoavana ny fahamarinana, dia mandray ny bobongolo avy any an-danitra ka miomana handray ny tombokasen’Andriamanitra eo amin’ny handriny. Rehefa mivoaka ny didy ka apetaka ny marika, dia hitoetra madio sy tsy misy pentina mandrakizay ny toetrany.” Testimonies, volume 5, 214, 216.

The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.

Ny “volana” voalohany dia ny lalàn’ny Alahady, ny “ora” amin’ilay horohoron-tany lehibe dia ny lalàn’ny Alahady, ny “andro” amin’ny loza, famaliana ary famalifaliana dia ny lalàn’ny Alahady, ary ny “taona” ankasitrahana dia ny lalàn’ny Alahady. Ny dimampolo amby zato taona amin’ny faminanian’ny loza voalohany dia mifarana amin’ny lalàn’ny Alahady, izay iandohan’ny telonjato amby sivifolo sy zato taona ary dimy ambin’ny folo andro.

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 9:14, 15.

Niteny tamin’ilay anjely fahenina izay nanana ny trompetra izy hoe: Vahao ireo anjely efatra izay voafatotra eo amin’ny ony lehibe Eofrata. Ary novahana ireo anjely efatra, izay efa voaomana ho amin’ny ora anankiray sy andro iray sy volana iray ary taona iray, mba hamono ny ampahatelon’ny olona. Apokalypsy 9:14, 15.

The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.

Ireo “anjely efatra” izay “nofatorana teo amin’ilay ony lehibe Eofrata” dia “vahana” amin’ny ora ananganana ny lalàn’ny Alahady. Efa “voaomana” ara-paminaniana izy ireo ho amin’ny ora sy andro sy volana ary taona amin’ny loza faharoa, mba hamono ny ampahatelon’ny olona. Novonoina i Etazonia amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly amin’ny lalàn’ny Alahady, ary i Etazonia dia ampahatelon’ilay firaisana telo sosona izay atsangana amin’ny lalàn’ny Alahady. Averina ao amin’ny loza fahatelo ny loza faharoa, tahaka ny averina ao amin’ny anjely fahatelo ny anjely faharoa.

Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.

Navoaka tamin’ny 9/11 ireo rivotra efatra ireo, nanamarika ny fiandohan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ary nofatorana indray avy hatrany taorian’izany. Rehefa ampaherezina ireo izay aseho ao amin’ny Isaia iraika amby enimpolo ho mpisaona, dia ampaherezina izy amin’ny firotsahana feno tanteraka avy amin’ny Mpampionona amin’ny lalàn’ny Alahady, izay koa ilay “ora” amin’ilay horohoron-tany lehibe. Ireo izay misaona amin’ny taona ankasitrahana dia ireo ihany no misaona ao amin’ny Ezekiela sivy ka mandray ny tombo-kasen’Andriamanitra. Jesosy nanomboka ny asany tamin’ny nanononana ny Isaia iraika amby enimpolo, ary i Ranabavy White mampifanaraka ny fanambarany amin’ny asantsika.

“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.

“Nanambara ny iraka nampanaovina Azy tamin’izao tontolo izao Kristy, fony Izy tao amin’ny synagoga tany Nazareta ka namaky avy tamin’ny faminanian’i Isaia hoe: ‘Ny Fanahin’ny Tompo no ato amiko, satria nanosotra Ahy hitory ny Filazantsara amin’ny malahelo Izy; nirahiny hanasitrana ny torotoro fo Ahy, hitory fanafahana amin’ny babo, sy fampahiratana ny jamba, hanafaka izay ampahorina, hitory ny taona ankasitrahan’ny Tompo.’ Endrey, asa lehibe toy inona no teo anoloany!—Ny hitory ny taona ankasitrahan’ny Tompo. Io fe-potoana io dia mahafaoka vanim-potoana misesy, miitatra hatramin’ny taonjato ka hatramin’ny taonjato, raha mbola maharitra ny fotoam-pahasoavana. Miandry Andriamanitra mba handre ny fangatahana sy ny fandondonana; miambina Izy mba hahita ny olombelona hanatona Azy, dia Ilay hany mahay manampy antsika. Maniry mafy hamela ny fahotany Izy, sy handray azy ho Azy. Horaisiny ny fanahy rehetra izay mibebaka ka manatona Azy; fa hanao izany asa izany no nanosoran’Andriamanitra ny Zanani-lahy tokana naterany.”

“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.

“Fa nahoana kosa no tsy nofaranan’i Kristy ilay fanambarana voarakitra ao amin’i Isaia? Nahoana no navelany ilay andian-teny hoe: ‘ary ny andron’ny famalian’Andriamanitsika’? Ny tapany farany amin’io fehezanteny io dia fahamarinana tahaka ny tapany voalohany ihany; ary tsy nandà ny fahamarinana Kristy tamin’ny fanginany, tamin’ny tsy nilazany ny ampahany amin’ny teniny izay nomeny ny mpaminaniny voafidy. Fa io fehezanteny farany io no nankafizin’ny mpihaino Azy hosaintsainina, ary io no niraisan’izy ireo hampiharina, ka nanonona fitsarana tamin’izay rehetra tsy nitovy finoana taminy. Raha tokony hanome ny olona teny momba ny fahamarinana sy ny fahitsiana ary ny famelan-keloka izy ireo, dia nampianatra azy fa Andriamanitra nankahala ny tontolo jentilisa manontolo. Ny toetra maha-Ray an’Andriamanitra dia naseho tamin’ny fomba diso, ary nalevina teo ambanin’ny lovan-tsofina olombelona. Signs of the Times, January 14, 1897.

“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’

Ny iraka an’ny olon’Andriamanitra amin’izao andro izao dia voafaritra ao amin’ny tenin’ny tsindrimandry izay mamaritra ny asan’ny Mesia hoe: “Ny Fanahin’i Jehovah Tompo no ato amiko, satria Jehovah nanosotra Ahy hitory teny soa mahafaly amin’ny mpandefitra; naniraka Ahy Izy hanasitrana ny torotoro fo, hitory fanafahana amin’ny babo, sy fampahiratana ny tranomaizina ho an’izay voafatotra; hitory ny taona ankasitrahan’i Jehovah sy ny andron’ny famalian’Andriamanitsika; hampionona ny mpisaona rehetra, hanendry ho an’izay misaona ao Ziona, hanome azy ireo haingo ho solon’ny lavenona, diloilon’ny fifaliana ho solon’ny fisaonana, fitafian’ny fiderana ho solon’ny fanahy reraka; mba hantsoina hoe hazo fahamarinana izy, dia fambolen’i Jehovah, mba hankalazana Azy.”

“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.

“‘Ary hanorina indray ny toerana lao fahiny izy, hanangana indray ny fandravana taloha, ary hanamboatra ny tanàna rava, dia ireo fandravana navelan’ny taranaka maro nifandimby.’” Lake Union Herald, 11 Novambra 1908.

Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired Word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.

Alohan’ny hanohizantsika lavidavitra kokoa ny famerimberenana ny loza faharoa ao anatin’ny loza fahatelo, dia tokony hampahatsiahy ny tenantsika isika fa ny hafatra dia tokony ho takarina amin’ny fampitondrana “tsipika ambonin’ny tsipika.” Izany no manambara fa ny “ora,” “andro,” “volana” ary “taona” rehetra ao amin’ny Teny voaingam-panahy izay mifanaraka amin’ny sahan-kevitry ny lalàn’ny Alahady dia tokony hampiharina koa amin’ny fanomanana ny Islam hamelezany ny lalàn’ny Alahady.

As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel, “hour” is mentioned five times.

Ohatra iray: ny teny hoe “ora” dia hita ao amin’ny boky iray monja ao amin’ny Testamenta Taloha, ary io boky io dia ny bokin’i Daniela. Ao amin’i Daniela, ny “ora” dia voatonona in-dimy.

And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.

Ary na zovy na zovy izay tsy hiankohoka sy hiankohoka hivavaka dia hatsipy amin’izany ora izany ho ao afovoan’ny lafaoro mirehitra afo. … Ary ankehitriny, raha vonona ianareo, amin’izay androrehetra handrenesanareo ny feon’ny anjomara, sodina, lokanga, harpa, psaltera ary dulcimera, mbamin’ny karazam-peo rehetra, ka hiankohoka sy hivavaka amin’ilay sarin-javatra izay nataoko, dia tsara izany; fa raha tsy hivavaka kosa ianareo, dia hatsipy amin’izany ora izany ho ao afovoan’ny lafaoro mirehitra afo; ary iza moa izany Andriamanitra hahavonjy anareo amin’ny tanako? Daniela 3:6, 15.

Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.

Matetika no ampiharan’i Rahavavy White amin’ny lalàna Alahady ny Daniely toko faha-telo, ary noho izany dia ny hoe “tamin’izany ora izany indrindra” koa. Ao amin’ny Daniely toko faha-efatra, dia tora-kovitra i Daniela nandritra ny “ora iray” teo am-piezahany hanazava ny fitsarana ho avy hihatra amin’i Nebokadnezara.

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

Dia Daniela, izay nantsoina hoe Beltesazara, dia talanjona ka nangina ora iray; ary ny heviny nampitebiteby azy. Dia niteny ny mpanjaka ka nanao hoe: Beltesazara ô, aoka tsy hampitebiteby anao ny nofy na ny hevitry ny nofy. Beltesazara namaly ka nanao hoe: Tompoko, enga anie izany nofy izany ho amin’izay mankahala anao, ary ny heviny ho amin’ny fahavalonao. Daniela 4:19.

Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.

Gaga Daniela nandritra ny “ora iray” teo am-piezahana hahatakatra ny fomba hampahafantarany an’i Nebokadnezara ny fitsarana ho avy aminy. Daniela dia maneho ny iraky ny anjely voalohany izay manambara fa tonga ny “oran’ny” fitsarana. Nomena an’i Nebokadnezara ny faminaniany, ary herintaona tatỳ aoriana dia nampiharina tamin’i Nebokadnezara ny fitsarana tamin’i Babylona.

The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

Tamin’izany ora izany indrindra no nahatanterahan’izany tamin’i Nebokadnezara; dia noroahina hiala tamin’ny olona izy ka nihinana ahitra tahaka ny omby; ary lena tamin’ny andon’ny lanitra ny tenany, mandra-pitombon’ny volony ho tahaka ny volom-boromahery, ary ny hohony ho tahaka ny valanoranom-borona. Daniela 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives, it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

Daniela dia maminany ny amin’ilay lalàna Alahady ho avy tsy ho ela, ary rehefa tonga izany, dia io no “ora” fitsarana an’i Babylona. Samy manondro ilay lalàna Alahady ireo “ora” roa ireo, izay ora isehoan’ilay horohorontany lehibe. Nebokadnezara no alfa ary Belsazara no omega amin’ny tantaran’i Babylona, ary Belsazara dia novonoina tamin’iny alina iny indrindra, tamin’ny fotoana nisehoan’ilay soratan-tanana teo amin’ny rindrina.

In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

Tamin’izany ora izany indrindra dia niseho ny rantsan-tànan’olona ka nanoratra tandrifin’ny fanaovan-jiro teo amin’ny lalotra amin’ny rindrin’ny lapan’ny mpanjaka; ary hitan’ny mpanjaka ny ampahany amin’ilay tanana izay nanoratra. Daniela 5:5.

The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.

Ny “ora ihany” nisehoan’ny soratra teo amin’ny rindrina no manondro ny fotoana izay handravan’ny lalàna alahady voasoratra ny “rindrin’ny” fisarahan’ny fiangonana sy ny fanjakana amin’ny lalàna alahady, ary amin’izay dia tapitra i Babylona tahaka ny hahataperan’i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Amin’ny maha-fanjakana fahenina azy, i Etazonia no fahefana izay manjaka mandritra ny fitopolo taona ara-tandindona ao amin’ny Isaia telo amby roapolo, rehefa hadino ilay vehivavy janga avy any Tyro. Ny fanjakana na mpanjaka resahin’i Isaia dia ireo andro fitopolo taona, ary ny fanjakana izay nanjaka nandritra ny fitopolo taona tao amin’ny faminanian’ny Baiboly dia i Babylona. Ny fahalavoan’ny Babylona-n’i Belsazara dia tandindon’ny fahalavoan’i Etazonia, amin’ny lalàna alahady, izay ampifanarahana amin’ny fitenenana tahaka ny dragona ao amin’ny Apokalypsy telo ambin’ny folo ny soratra voasoratra teo amin’ny rindrina.

In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.

Ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo, ny fitsarana an’i Babylona dia manomboka amin’ny lalàn’ny Alahady ao amin’ny andininy faha‑efatra, rehefa ambaran’ilay feo faharoa fa tonga ao anatin’ny ora iray ihany sy ao anatin’ny indray andro koa ny fitsarana azy.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

Ary reko ny feo hafa avy tany an-danitra nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy handraisanareo anjara amin’ny fahotany, ary mba tsy handraisanareo ny lozany. Fa ny fahotany dia tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony. Valio azy araka izay namaliany anareo, ary avoahy indroa ho azy ny indroa araka ny asany; ao amin’ny kapoaka izay namenoany dia fenoy ho azy indroa. Araka ny nanandratany tena sy niainany tamin’ny haitraitra no omeo azy fampijaliana sy fisaonana betsaka toy izany koa; fa hoy izy anakampo: Mipetraka ho mpanjakavavy aho, ary tsy mpitondratena, ka tsy hahita alahelo mihitsy. Koa noho izany dia ho tonga amin’ny andro iray ihany ny lozany, dia fahafatesana sy fisaonana ary mosary; ary hodorana tanteraka amin’ny afo izy; fa mahery ny Tompo Andriamanitra izay mitsara azy. Ary ny mpanjakan’ny tany, izay nijangajanga sy niara-niaina tamin’ny haitraitra taminy, dia hitomany azy sy hisaona azy, raha mahita ny setroky ny fandoroana azy, ka hijanona eny lavitra eny noho ny tahotra ny fampijaliana azy, hanao hoe: Indrisy, indrisy, ry Babylona tanàna lehibe, ry tanàna mahery! fa tamin’ny ora iray monja no nahatongavan’ny fitsaranao. Apokalypsy 18:4–10.

Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.

Mazava fa ny fitsarana miandalana mihatra amin’i Babylona dia manomboka amin’ny lalàn’ny Alahady ao amin’ny andininy fahaefatra, rehefa antsoin’Andriamanitra hivoaka avy ao Babylona ny ondry hafa Azy. Jaona dia manondro ny fotoanan’ny fitsarany ho sady “andro” no “ora,” ka manamafy fa ny tandindon’ny fotoana dia tsy maintsy takarina ara-tandindona.

Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.

Ny Paska dia tsy maintsy notandremana tamin’ny volana voalohany, ary ny Paska dia mifanaraka amin’ny hazo fijaliana, izay indray dia mifanaraka amin’ny lalàna alahady.

And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.

Ary hoy Jehovah niteny tamin’i Mosesy sy Arona tany amin’ny tany Egypta ka nanao hoe: Ity volana ity no ho fiandohan’ny volana ho anareo; dia izy no ho volana voalohany amin’ny taona ho anareo. Mitenena amin’ny fiangonan’Israely rehetra hoe: Amin’ny andro fahafolon’ity volana ity dia samy haka zanak’ondry avy ny lehilahy rehetra, araka ny ankohonan-drainy, dia zanak’ondry iray ho an’ny isan-trano; ary raha vitsy loatra ny ao an-trano ka tsy hahalany zanak’ondry iray, dia izy mbamin’ny namany izay mifanila trano aminy no haka azy, araka ny isan’ny olona; samy araka izay fihinan’ny olona avy no hanisanareo ny amin’ny zanak’ondry. Ny zanak’ondrinareo dia tsy maintsy tsy misy kilema, lahy, iray taona; avy amin’ny ondry na amin’ny osy no hakànareo azy; dia hotehirizinareo mandra-pahatongan’ny andro fahefatra ambin’ny folo amin’izany volana izany; ary ny fiangonan’Israely rehetra izay tafangona dia hamono azy amin’ny hariva. Eksodosy 12:1–6.

Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.

Ny Paska no fiandohan’ny vanim-potoanan’ny Pentekosta, ka noho izany dia tandindon’ny Pentekosta izy, izay mifanaraka kosa amin’ny lalàn’ny Alahady. Natsangana tamin’ny andro voalohany amin’ny volana voalohany ny tabernakely, ka izany no mampiseho mialoha ny fananganana ny fiangonana mpandresy ho faneva amin’ny lalàn’ny Alahady. Ny “ora”, “andro”, “volana” ary “taona” ao amin’ny loza faharoa dia manondro ny lalàn’ny Alahady, ary rehefa mifanaraka ny tontolon-kevitra, andalana manaraka andalana, ireo fanehoam-potoana tsirairay ireo dia mifandrindra amin’ny lalàn’ny Alahady. Amin’ny lalàn’ny Alahady no iandohan’ny vanim-potoana faharoa amin’ny fanenjehana ataon’ny fahefana papaly, ary ny voalohany dia ilay 1.260 taona izay nahatonga ireo martiora tamin’izany vanim-potoana izany hiantso amin’ny Tompo ao amin’ny tombo-kase fahadimy amin’ilay fanontaniana hoe “mandra-pahoviana”, mandra-pitsaran’ny fahefana papaly. Ao amin’ny fandatsahan-dra papaly faharoa dia efa nampahafantarin’i Jesosy ny olony fa tsy tokony hanahy ny amin’izay holazainy izy ireo rehefa enjehina.

But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.

Fa rehefa hitondra anareo izy sy hanolotra anareo, dia aza manahy mialoha izay holazainareo, ary aza mieritreritra rahateo mialoha; fa izay homena anareo amin’izany ora izany no teneno; fa tsy ianareo no miteny, fa ny Fanahy Masina. Marka 13:11.

In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.

Tamin’ny loza voalohany dia nampijalina nandritra ny dimampolo amby zato taona ny olona. Nanomboka tamin’ny 27 Jolay 1299 izany taona izany ary nifarana tamin’ny 27 Jolay 1449, rehefa namotsotra ny rivotra efatra ireo anjely efatra, izay efa voavoatra ho amin’ny ora sy andro sy volana ary taona, mba hamono ny ampahatelon’ny olona. Ny vanim-potoanan’ny fampijaliana dia maneho ny vanim-potoanan’ny fananganana ny sarin’ilay bibidia ao Etazonia. Izany vanim-potoana izany no dimy ambin’ny folo andro aseho ao amin’ny Levitikosy faha-roapolo amby telo, hatramin’ny fetin’ny trompetra ka hatramin’ny Pentekosta. Ny vanim-potoanan’ny fananganana ny sarin’ilay bibidia dia manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, kanefa ny vanim-potoanan’ny fanambarana ny hafatry ny antso amin’ny misasakalina dia fractal iray amin’ny fananganana ny sarin’ilay bibidia, manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady.

The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.

Ny fiandohana sy ny fiafaran’ny fanisiana tombo-kase dia sady alfa no omega ihany koa amin’ny fiforonan’ny sarin’ny bibidia. Ny antokon’olona iray dia mamolavola toetra ho amin’ny tombo-kasen’Andriamanitra; ny antokon’olona iray kosa dia mamolavola ny sarin’ny bibidia. Io vanim-potoana io any Etazonia dia mifanaraka amin’ilay vanim-potoana mitovy eran-tany izay manomboka amin’ny lalàn’ny Alahady. Ny “volana” dia tandindon’ny fampijaliana izay manery ny fananganana ny sary, koa ilay volana amin’ny lalàn’ny Alahady, araka ny asehon’ny andininy faha-dimy ambin’ny folo ao amin’ny Apokalypsy sivy, dia maneho ihany koa ny fampijaliana silamo mandritra ny fananganana ny sarin’ny bibidia eran-tany.

There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.

Misy fampiharana ara-paminaniana hafa koa momba ny fomba anehoan’ny faminanian’ny loza faharoa, sy ny ora sy andro sy volana ary taona ao aminy, ny lalàn’ny Alahady sy ny famotsorana ny Islam mba hamely an’i Etazonia, nefa tsy maintsy miroso amin’ny teboka hafa isika.

In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.

Nandritra ny fotoana faramparany, tao anatin’ny enim-bolana teo ho eo izay, dia nohamafisiko fa ny finoana silamo ao amin’ireo loza telo dia mifamatotra ara-paminaniana amin’ireo anjely telo. Hatramin’ny faminanian’i Jakoba momba ny andro farany, izay nilazany an’i Joda ho ilay “voaloboka” izay miraikitra amin’ny “boriky,” ka hatramin’ny namahan’i Kristy ny boriky mialoha ny fidirany amim-boninahitra, ary koa amin’ireo tsipika hafa, ny finoana silamo amin’ny loza voalohany sy faharoa dia maneho ny hafatra ara-paminaniana izay nanome hery ny hafatry ny anjely voalohany sy faharoa, ary ny finoana silamo amin’ny loza fahatelo kosa dia maneho ny hafatra ara-paminaniana an’ny anjely fahatelo.

Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.

Vao haingana dia nisy toko iray avy amin’ny boky nosoratan’i A. T. Jones no notononina, ary manondro io zava-misy io ihany izany, saingy avy amin’ny fomba fijery hafa. Ampiasain’i Jones ny fitsipi-pitenenana sy ny firafitry ny Apokalypsy mba hampisehoana fa tsy azo sarahina amin’ny hafatry ny anjely telo ireo trompetra loza telo farany. Antitranteriny fa tsy azo sarahina amin’ny faharoa ny anjely voalohany, ary tsy azo sarahina amin’ireo roa teo alohany ny fahatelo. Ny ifantohan’i Jones dia ireo anjely telo, ary raha manorina ny raharahany momba ny fifamatorana tsy azo sarahina misy amin’ireo anjely telo izy, dia porofony koa, amin’io lojika io ihany indrindra, fa tsy azo sarahina amin’ireo anjely telo ao amin’ny Apokalypsy 14 koa ireo trompetran’ny Apokalypsy 9. Hofaranantsika amin’ny toko nosoratan’i Jones ity lahatsoratra ity.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

TOKO XI. NY HAFATRY NY ANJELY FAHATELO.

“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.

“NY valin’io fanontaniana lehibe ho an’izao andro izao io hoe: ‘Inona no hataontsika?’ dia azo omena amim-pahatokiana, miorina amin’ny Trompetra Fito sy ny toeran’ireo firenena lehibe ankehitriny; satria ny Tenin’Andriamanitra no manome izany valiny izany, eo ambonin’izany fototra izany indrindra.

“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘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.

“Hitantsika fa mifamatotra tsy azo sarahina amin’ireo Trompetra telo farany amin’ny Trompetra Fito, ireo Loza telo. Eo afovoan’ny Trompetra Fito indrindra—rehefa tapitra ny Trompetra Fahefatra, ary alohan’ny hanombohan’ny Trompetra Fahadimy—dia voasoratra hoe: ‘Ary hitako, sady reko, ny anjely iray nanidina teo afovoan’ny lanitra, niteny tamin’ny feo mafy hoe: Lozà, lozà, lozà ho an’izay monina ambonin’ny tany noho ny amin’ny feon’ny trompetran’ireo anjely telo izay mbola hitsoka.’ Apokalypsy 8:13.”

“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.

“Fa ny Loza telo dia mifamatotra tsy azo sarahina amin’ireo telo farany amin’ny Trompetra fito, iray amin’ny tsirairay avy, dia voaporofo tsy azo iadian-kevitra noho izao zava-misy izao: rehefa tapitra ny fitsofana nataon’ny Anjely fahadimy, dia voasoratra hoe: ‘Lasa ny loza iray; ary, indro, mbola misy loza roa ho avy aorian’izao.’ Apokalypsy 9:12. Ary rehefa tapitra ny trompetra fahenina, dia voasoratra hoe: ‘Lasa ny loza faharoa; ary, indro, tonga faingana ny loza fahatelo. Dia nitsoka ny anjely fahafito.’ Apokalypsy 11:15.”

“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.

“Ankehitriny, mifamatotra tsy azo sarahina amin’io anjely izay manambara ny fiavian’ireo Loza telo io, izay mifamatotra tsy azo sarahina amin’ireo trompetra telo farany amin’ny Trompetra fito, dia ny ‘Anjely Fahatelo’ ao amin’ny Apokalypsy 14.

“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.

“Mba ho hita koa fa azo antoka tanteraka izany ka tsy azo isalasalana akory, dia aoka isika hanomboka amin’ny Hafatry ny Anjely Fahatelo ao amin’ny Apokalypsy 14, ary hanaraka mihemotra ny fifandraisany mivantana hatrany amin’ny fiandohany.

“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’

“Ireo teny voalohany ao amin’ny firaketana momba ny ‘Anjely Fahatelo’ dia izao: ‘Ary nisy anjely fahatelo nanaraka azy roa lahy.’ Apokalypsy 14:9. Izany dia mampiseho fa misy sasany efa nialoha, izay ‘narahin’ ny Anjely Fahatelo.’”

“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’

“Koa raiso ary ilay andininy mialoha hoe: ‘Ary nisy anjely iray hafa nanaraka.’ Izany dia mampiseho fa nisy anjely koa nialoha ity; ka rehefa manaraka ity iray ity, dia mahatonga azy ho ‘iray hafa.’”

“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’

«Miverena ankehitriny amin’ny andininy fahenina: “Ary nahita anjely hafa koa aho.” Izany koa dia manamarina fa efa nisy anjely iray nialoha, ka mahatonga ity, raha manidina eo afovoan’ny lanitra izy, ho “hafa.”»

“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’

“Raha arahina mihemotra kokoa ao amin’ny bokin’ny Apokalypsy, dia tsy mahita anjely isika, afa-tsy ilay anjelin’ny Trompetra fahafito, mandra-pahatongantsika eo amin’ny andininy voalohan’ny toko faha‑folo; ary eo no vakintsika hoe: ‘Ary nahita anjely mahery hafa iray aho.’ Ity fiteny ity, tahaka ny teo aloha, dia manamarina fa, talohan’ity iray ity, dia misy anjely iray, ka rehefa miseho ity iray ity, dia izany no antony ilazana azy ho ‘hafa iray.’”

“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’

“Raha mbola manaraka mihemotra lavidavitra kokoa isika, dia tsy mahita anjely isika, afa-tsy ireo anjelin’ny Trompetra Fahenina sy Fahadimy, mandra-pahatongantsika amin’ny andininy farany amin’ny toko fahavalo; ary eo no ahatongavantsika amin’ilay voalohany indrindra, fa izao no vakintsika: ‘Ary nijery aho, ka nandre anjely iray’—tsy hoe ‘anjely hafa,’ fa, amin’ny heviny voalohany indrindra, ‘anjely iray.’”

“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:

“Koa manomboka amin’ny Apokalypsy 8:13, dia misy andiana anjely tsy tapaka ampifandraisin’ny teny hoe ‘hafa,’ mitohy hatrany amin’ilay Anjely Fahatelo ao amin’ny Apokalypsy 14, miaraka amin’ny hafany. Koa toy izao:”

“‘I beheld, and heard an angel." Revelation 8:13.

«Ary indro, hitako sady reko ny anjely iray.» Apokalypsy 8:13.

“‘And I saw another mighty angel.’ Revelation 10:1.

“‘Ary hitako ny anjely mahery iray hafa.’ Apokalypsy 10:1.

“‘And I saw another angel.’ Revelation 14:6.

“‘Ary hitako ny anjely iray hafa.’ Apokalypsy 14:6.

“‘And there followed another angel.’ Verse 8.

«Ary nanaraka anankiray hafa koa, dia anjely.» Andininy 8.

“‘And the third angel followed them.’ Verse 9.

“‘Ary nanaraka azy ireo ny anjely fahatelo.’ Andininy 9.

“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:

“Angamba ity kisary tsotra manaraka ity dia hanampy amin’ny fanazavana mazava ny fifandraisana misy eo amin’ilay anjely izay manambara ny Loza telo amin’ireo Trompetra fito, dia ireo telo farany, sy ny Hafatry ny Anjely Fahatelo ao amin’ny Apokalypsy 14:

“1st Trumpet Revelation 8:7

“Ny Trompetra Voalohany Apokalypsy 8:7”

“2nd Trumpet Revelation 8:8

“Anjomara faharoa Apokalypsy 8:8”

“3rd Trumpet Revelation 8:10

“Famantarana Trompetra faha-3 Apokalypsy 8:10”

“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.

“Ny Trompetra faha-4 Apokalypsy 8:12 ‘Anjely iray’—Loza, loza, loza. Apokalypsy 8:13.

“5th Trumpet Revelation 9:1–11/ First Woe

“Anjomara fahadimy Apokalypsy 9:1–11 / Loza voalohany”

“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1

“Trumpeta faha-6 Apokalypsy 9:13 hatramin’ny 11:13 Loza faharoa ‘Anjely mahery iray hafa.’ Apokalypsy 10:1”

“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6

“Apokalypsy 11:13–19 Ny Trompetra faha-7 Loza fahatelo ‘Anjely iray hafa. Apokalypsy 14:6

“‘There followed another.’ Revelation 14:6

“‘Nisy iray hafa nanaraka.’ Apokalypsy 14:6”

“‘The third angel followed them.’ Revelation 14:9.

“‘Nanaraka azy ireo ny anjely fahatelo.’ Apokalypsy 14:9.

“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

“Ny hevitr’izany rehetra izany dia azo jerena mazava sy amin’ny fahafenoany kokoa ankehitriny amin’ny fandinihana izay tena maha-izy azy ny Hafatry ny Anjely Fahatelo: Raha jerena amin’ny endriny mazava, ny fitenenana hoe ‘ny Anjely Fahatelo’ dia manondro miharihary ilay anjely fahatelo ao anatin’ny andiana anjely telo. Araka ny efa naseho rahateo, io andiana anjely telo io, samy mitondra hafatra avy, dia hita ao amin’ny toko fahefatra ambin’ny folo amin’ny Apokalypsy, andininy 6–12. Ny hafatr’ireo anjely telo ireo dia mifangaro sy miafara ao amin’ilay fahatelo, izay tsy mitsahatra manako mandra-pahamasaky ny vokatra amin’ny tany sy hampiomana azy ho amin’ny fihavian’ny Tompo hijinja izany.”

“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

Ny Hafatry ny Anjely Fahatelo mihitsy, araka ny anambaràna azy amin’ny tenin’ilay Anjely Fahatelo, dia toy izao manaraka izao: “Ary nisy anjely fahatelo nanaraka azy roa lahy ka niteny tamin’ny feo mahery hoe: Raha misy olona miankohoka eo anatrehan’ny bibidia sy ny sariny ka mandray ny marika eo amin’ny handriny, na eo amin’ny tanany, dia izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay naidina tsy misy fangaro ao amin’ny kapoaky ny fahavinirany; ary hampijalina amin’ny afo sy solifara eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry izy; ary ny setroky ny fijaliany dia hiakatra mandrakizay doria; ary tsy manam-pitsaharana na andro na alina izay miankohoka eo anatrehan’ny bibidia sy ny sariny, ary na zovy na zovy mandray ny mariky ny anarany. Indro ny faharetan’ny olona masina; indro ireo izay mitandrina ny didin’Andriamanitra sy ny finoana an’i Jesosy.”

“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.

“Ity no Hafatry ny Anjely Fahatelo araka izay ijoroany, voasaraka amin’ireo roa hafa. Kanefa, raha ny marina, dia tsy azo heverina ho misaraka izy; ary tsy azo atao hijoro mitokana ho toy ny hafatra tokana, misaraka, ho an’izao tontolo izao; satria ny teny voalohany indrindra milaza azy dia hoe: ‘Ny Anjely Fahatelo nanaraka AZY IREO.’ Koa amin’ny alalan’ny teny voalohany indrindra ao amin’ilay hafatra ihany dia tarihina isika tsy amin’ilay iray monja, fa amin’ireo roa izay nialoha azy koa. Ary ny teny grika nadika hoe ‘nanaraka’ dia tsy midika fanarahana misaraka, na fanarahana fotsiny ihany, fa ‘manaraka miaraka amin,’ tahaka ny an’ny miaramila manaraka ny kapiteniny, na ny mpanompo manaraka ny tompony; koa dia hoe, ‘manaraka olona iray ao anatin’ny zavatra iray; mamela ny tena hotarihin’ny hafa.’ Raha ampiharina amin’ny zavatra, dia midika fanarahana vokatry ny teo aloha izany; fanarahana ‘ho vokatry ny zavatra iray izay efa nialoha.’ Koa araka izany, raha ny amin’ny olona, ny Anjely Fahatelo dia manaraka miaraka amin’ireo roa izay nialoha azy; ary ny hafany, amin’ny maha-zavatra azy, dia manaraka ho vokatra, na vokatry ny, ireo izay efa lasa teo aloha.

“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.

“Fa ny amin’ilay Faharoa kosa dia voasoratra ihany koa hoe: ‘Ary nisy anjely iray hafa nanaraka.’ Tahaka ny fanarahan’ilay Anjely Fahatelo ilay Faharoa, dia toy izany koa no fanarahan’ilay Anjely Faharoa ilay Voalohany. Ary ny amin’ilay Voalohany dia voasoratra hoe: ‘Ary nahita anjely iray hafa nanidina aho,’ sns. Ity no voalohany ao amin’ity andiana telo ity. Misy iray hafa manaraka azy; ary ilay Anjely Fahatelo dia manaraka azy ireo. Misy fifandimbiasana araka ny filaharan’ny fiakaran’izy ireo; nefa, rehefa samy efa nitsangana nifandimby izy telo, dia miara-mandroso toy ny iray izy. Ilay Voalohany dia mampaneno ny hafany; ilay Faharoa manaraka ka miray amin’ilay Voalohany; ilay Fahatelo manaraka azy ireo ka miray amin’izy ireo; ka rehefa tafaray izy telo, ary miara-mandroso amin’ny heriny miray, dia mamorona hafatra mahery, avo telo heny, am-bava mafy izy ireo. Ireo rehetra ireo no ilaina mba hahatonga ny Hafatry ny Anjely Fahatelo ho feno; ary ny Hafatry ny Anjely Fahatelo dia tsy azo ambara marina raha tsy ambara miaraka amin’izany avokoa izy rehetra.”

“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’

“Inona ary ny hafatra telo sosona amin’ny fizarany avy?—Indro ny Voalohany: ‘Ary hitako anjely iray hafa nanidina teo afovoan’ny lanitra, nanana ny filazantsara mandrakizay hotorina amin’izay monina ambonin’ny tany, sy amin’ny firenena rehetra, sy ny fokom-pirenena, sy ny samy hafa fiteny, ary ny vahoaka rehetra, nanao tamin’ny feo mahery hoe: Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany; ary miankohofa eo anatrehan’Ilay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano.’”

“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’

“Ity no Fahatelo: ‘Ary nisy anjely hafa koa nanaraka ka nanao hoe: Rava, rava Babylona, ilay tanàna lehibe, satria nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany izy.’”

“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

“Ary indro ny Fahatelo: ‘Ary nisy Anjely fahatelo nanaraka azy ireo ka niteny tamin’ny feo mahery hoe: Raha misy olona miankohoka amin’ny bibidia sy ny sariny ka mandray ny mariny eo amin’ny handriny na eo amin’ny tanany, dia hisotro ny divain’ny fahatezeran’Andriamanitra koa izy, izay naidina tsy misy fangaro ao amin’ny kapoakan’ny fahavinirany; ary hampijalina amin’ny afo sy solifara izy eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry; ary ny setroky ny fampijaliana azy ireo dia miakatra mandrakizay doria; ary tsy manana fitsaharana na andro na alina izay miankohoka amin’ny Bibidia sy ny sariny, ary na zovy na zovy mandray ny mariky ny anarany. Indro ny faharetan’ny olona masina; eto no misy izay mitandrina ny didin’Andriamanitra sy ny finoana an’i Jesosy.’”

“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.

Ny fijerena kely ny voambolana ampiasaina amin’ny tsirairay amin’ireo hafatra ireo dia hampiseho fa ao anatin’ilay teny grika nadika hoe “nanaraka” no misy ilay hevitra, izay midika hoe “manaraka noho ny vokatry ny zavatra iray.” Ny Voalohany dia mitondra ny filazantsara mandrakizay, hotorina amin’ny voary rehetra, miantso ny olona rehetra hatahotra an’Andriamanitra sy hanome voninahitra Azy ary hiankohoka eo anatrehan’Azy; satria tonga ny ora fitsarany. Ny fandavana io hafatra io dia miteraka toe-javatra iray izay, amin’ny maha-vokatry ny fandavana izany, no fariparitana amin’ny tenin’ilay Anjely Faharoa, izay manaraka. Ary noho ny fandavana ny Hafatra Voalohany; ary noho ny vokatry izany fandavana izany, araka ny ambaran’ny Faharoa; dia misy toe-javatra iray mipoitra, ho vokatra fanampiny, izay mitaky ny hanarahan’ilay Anjely Fahatelo azy ireo, mitory amin’ny feo mahery ny fampitandremany mahatsiravina manohitra ireo faharatsiana mahatsiravina izay nateraky ny vokatra indroa heny avy amin’ny fandavana ny Hafatra Voalohany.

“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’

“Ary mazava fa mifangaro amin’ny an’ny Voalohany ny feo sy ny asan’ny Anjely Fahatelo, araka ny teny famaranany hoe: ‘Indro ireo izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy;’ satria izany no tanjona mandrakariva amin’ny fitoriana ny filazantsara mandrakizay. Izany no votoatin’ny fahatahorana an’Andriamanitra sy ny fanomezam-boninahitra Azy, ary ny fiankohofana amin’ ‘Ilay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano.’ Ny fitandremana ny didin’Andriamanitra sy ny finoan’i Jesosy no hany zavatra hahafahan’ny fanahy rehetra haharitra amin’ny ora fitsarany, izay ambaran’ny anjely voalohany fa ‘tonga.’”

“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.

“Avy hatrany aorian’ny teny famaranan’ny Anjely Fahatelo dia ‘re ny feo avy tany an-danitra nanao tamiko hoe: Soraty: Sambatra ny maty izay maty ao amin’ny Tompo hatramin’izao’—manomboka amin’izao fotoana izao. Apokalypsy 14:13. Ary avy hatrany aorian’izany dia izao teny izao: ‘Ary nijery aho, ka, indro, nisy rahona fotsy, ary teo ambonin’ny rahona nisy anankiray nipetraka tahaka ny Zanak’olona, nitondra satroboninahitra volamena teo amin’ny lohany, ary nisy fijinjana maranitra teny an-tanany. Ary nisy anjely iray hafa nivoaka avy tao amin’ny tempoly, niantso tamin’ny feo mahery tamin’ilay nipetraka teo ambonin’ny rahona hoe: Alefaso ny fijinjànao, ka mijinja; fa tonga ny fotoana hihavianao hijinja; satria masaka ny vokatry ny tany. Ary ilay nipetraka teo ambonin’ny rahona dia nandefa ny fijinjàny ho amin’ny tany; dia voajinja ny tany.’ Apokalypsy 14:14–16. Ary ‘ny fijinjana dia ny faran’izao tontolo izao.’ Matio 13:39.”

“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.

“Indray: ny Anjely Fahatelo dia mampitandrina manokana ny olona rehetra tsy hiankohoka amin’ilay bibidia sy ny sariny, na inona na inona ireo; ary, avy amin’ny Apokalypsy 19:11–21, dia hitantsika fa ilay bibidia sy ny sariny dia mbola ‘velona’ amin’ny fotoana ihavian’ny Tompo eo amin’ny rahon’ny lanitra, ary izy ‘roa tonta’ dia samy ringana amin’ny famirapiratan’ny fihaviany.

“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.

“Ireo zava-misy ireo dia mampiseho fa ny Hafatry ny Anjely Fahatelo dia hafatra mahery, sosona telo, avo feo, izay mivoaka ho any amin’ny firenena sy ny fokom-pirenena sy ny samy fiteny ary ny vahoaka rehetra, mialoha indrindra ny fiavian’ny Tompo fanindroany; ary izay mampamasaka ny vokatra eto an-tany sy manomana vahoaka voaomana ho an’ny Tompo, tahaka ny hafatr’i Jaona Mpanao Batisa izay nanomana ny lalana ho amin’ny fiavian’ny Tompo voalohany. Ary noho izany dia izy no hafatra farany, famaranana, avy amin’Andriamanitra ho an’izao tontolo izao.

“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.

“Ary ankehitriny, rehefa manana toy izany fahatakarana ny amin’izay tena maha-izy azy ny Hafatry ny Anjely Fahatelo isika, dia azo fantarina mazava kokoa amin’ny fandinihana ny Fotoan’ny Hafatry ny Anjely Fahatelo ny fifandraisan’izany hafatra izany amin’ireo firenena lehibe amin’izao andro izao.” A. T. Jones, The Great Nations of Today, 114.