Jones' Logic

Lojikan’i Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable” is just as valid for all the angels that preceded them.

Tsy azo hozongozonina ny lojikan’i Jones milaza fa tsy azo sarahina amin’ireo anjely roa manaraka azy ny anjely voalohany ao amin’ny Apokalypsy toko fahefatra ambin’ny folo. Tsy misy lesoka mihitsy ny famantarany ny fifandraisana ara-drafitra misy eo amin’ireo anjely telo ireo sy ireo anjely mpitsoka trompetra. Tsy isalasalana fa ireo anjely telo ao amin’ny Apokalypsy toko fahefatra ambin’ny folo no tena nantitranteriny, saingy ny lojika iorenan’ny fiheverana azy ireo ho “tsy azo sarahina” dia mitombina toy izany koa amin’ireo anjely rehetra nialoha azy ireo.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Satria nifantoka tamin’ireo anjely telo ao amin’ny Apokalypsy toko fahefatra ambin’ny folo izy, dia tsy nitondra ny fanjohian-keviny manokana hatramin’ny fehin-kevitra farany izy. Raha arahina hatramin’ny farany anefa, ny fanjohian-kevitra nampiasainy hampifandraisana ireo trompetra fahadimy sy fahenina ary fahafito, izay trompetran’ny loza, amin’ireo anjely telo ao amin’ny Apokalypsy toko fahefatra ambin’ny folo dia nahafaoka koa ny fanarahana ny filaharan’ireo trompetra miverina hatrany amin’ny voalohany amin’ireo anjely fito mpitsoka trompetra.

And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

Ary hitako ny anjely fito izay nitsangana teo anatrehan’Andriamanitra; ary nomena trompetra fito izy ireo. … Ary niomana hitsoka ireo anjely fito izay nanana ny trompetra fito. Apokalypsy 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet and continues all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction between the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Establishing this upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol also contains four as a symbol and three as a symbol.

Ny andiana anjely dia manomboka amin’ireo anjely “fito” mpitsoka trompetra, ary ny filaharan’ny anjely ao amin’ny Apokalypsy dia manomboka amin’ny trompetra voalohany ka mitohy hatrany amin’ny fampitandreman’ny anjely fahatelo momba ny mariky ny bibidia. Marina ny fanamarihan’i Jones fa misy fahasamihafana eo amin’ny trompetra efatra voalohany sy ireo trompetran’ny loza telo farany, satria hita ao amin’ny fiangonana sy ny tombo-kase koa io rafitra ara-paminaniana hoe “efatra sy telo” io. Ny fanorenana izany amin’ny vavolombelona telo ao amin’ny bokin’ny Apokalypsy dia ahafahan’izay misafidy ny hijery mahita fa ny isa fito, amin’ny maha-tandindona azy, dia mirakitra koa ny isa efatra amin’ny maha-tandindona azy sy ny isa telo amin’ny maha-tandindona azy.

A Divine Connection

Fifandraisana Masina

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represents. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets), the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Ny efa nasehontsika tato ho ato dia ny hoe ireo anjely voalohany sy faharoa ao amin’ny Apokalypsy toko fahefatra ambin’ny folo dia mahazo hery amin’ny alalan’ny faminaniana ara-potoana momba ny finoana silamo mifandraika amin’ny loza voalohany sy faharoa, ary ny fanomezana hery ny anjely fahatelo kosa dia tontosa amin’ny alalan’ny fahatanterahan’ny loza fahatelo tamin’ny 9/11. Ny asehon’ny fampiharana nataon’i Jones (na dia tsy naneho ilay hevitra tiako hasongadina aza izy) dia ny hoe ny anjely tsirairay, manomboka amin’ny anjelin’ny trompetra voalohany ao amin’ny Apokalypsy toko fahavalo ka hatramin’ny trompetran’ny loza fahatelo ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia mifamatotra tsy azo sarahina amin’ireo anjely telo ao amin’ny Apokalypsy toko fahefatra ambin’ny folo. Izy ireo dia tandindona ao anatin’ny filaharana ara-paminaniana iray ihany. Tsy maintsy ekena ho toy izany izy ireo mba hahatakarana ireo anjara asa samihafa asehon’ny anjely tsirairay. Noho izany, tahaka ny anehoan’ny fiangonana fito sy ny tombo-kase fito ary ny trompetra fito ny isa fito, ary koa ny tandindon’ny efatra sy ny telo ao anatin’ny hevitra ara-tandindona ankapoben’ireo fito (fiangonana, tombo-kase ary trompetra), dia tsy maintsy raisina ho fitambarana iray manontolo ny filaharan’ireo anjely manomboka amin’ny voalohany amin’ireo anjely fito mpitsoka trompetra ka hatrany amin’ny anjely fahatelo. Izany dia mampiseho filaharana ahitana anjely iraika ambin’ny folo.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Ny anjely telo ao amin’ny Apokalypsy faha-efatra ambin’ny folo dia maneho ny hafatra fampitandreman’ny Millerita izay nanambara ny fisokafan’ny fitsarana, ary avy eo ny hafatra fampitandreman’ny efatra arivo amby efatra alina sy iray hetsy izay manambara ny famaranana ny fitsarana.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Ny trompetra fito dia maneho ireo hery izay nampiasain’Andriamanitra tamin’ny fitantanany amim-pitandremana mba hampihatra fitsarana amin’ireo firenena izay nanery ny fanompoam-pivavahana amin’ny masoandro.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Ny trompetra efatra voalohany dia manondro ny faharavan’i Roma Tandrefana miandalana hatramin’ny taona 476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Ny fahadimy sy fahenina dia manondro ny firodanan’i Roma Tatsinanana nanomboka tamin’ny 1449 ka hatramin’ny 1453.

The last three trumpets represent Islam of the three woes.

Ny trompetra telo farany dia maneho ny finoana silamo amin’ireo loza telo.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning, and He descends again in Revelation eighteen to empower the movement at the end.

Ilay anjely ao amin’ny Apokalypsy toko fahafolo dia i Kristy, Izay midina mba hanome hery ny fihetsehana eo am-piandohana, ary midina indray Izy ao amin’ny Apokalypsy toko fahavalo ambin’ny folo mba hanome hery ny fihetsehana amin’ny farany.

The seventh trumpet began to sound on October 22, 1844, at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment: the Jubilee trumpet and the seventh trumpet.

Ny anjomara fahafito dia nanomboka naneno tamin’ny 22 Oktobra 1844, teo am-panombohan’ny fitsarana, izay ilay Andro Fanavotana tena izy notondroin’ny tandindona. Ny anjomaran’ny Jobily dia natao hotsofina amin’ny Andro Fanavotana. Koa anjomara roa no tsofina amin’ny fitsarana: ny anjomaran’ny Jobily sy ny anjomara fahafito.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

Ary amin’ny andro fahafolon’ny volana fahafito dia hampaneno ny trompetra amin’ny jobily ianao; amin’ny Andro Fanavotana no hampanenoanareo ny trompetra manerana ny taninareo rehetra. Ary hamasinareo ny taona fahadimampolo, ka hambaranareo ny fahafahana manerana ny tany ho an’ny mponina rehetra ao aminy; ho jobily ho anareo izany; ary samy hiverina ho amin’ny fananany avy ny olona rehetra, ary samy hiverina ho amin’ny fianakaviany avy ny olona rehetra. Jobily ho anareo izany taona fahadimampolo izany; tsy hamafy ianareo, na hijinja izay mitrebona ho azy ao, na hanangona ny voaloboka amin’ny voalobokareo tsy voakapa. Levitikosy 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Ny toe-javatra izay manondro ny fanaparitahana an’i Isiraely mandritra ny “fotoana fito,” izay hita ao amin’ny toko manaraka indrindra ao amin’ny Levitikosy, dia aseho ao amin’ireo andininy mialoha ny toromarika ny amin’ny fampanenoana ny trompetran’ny jobily amin’ny Andro Fanavotana.

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

Mitenena amin’ny Zanak’Isiraely, ka lazao aminy hoe: Raha tonga any amin’ny tany izay omeko anareo ianareo, dia hitandrina Sabata ho an’i Jehovah ny tany. Enin-taona no hamafazanao ny taninao, ary enin-taona no hanetezanao ny tanim-boalobokao sy hanangonanao ny vokany; fa amin’ny taona fahafito kosa dia hisy Sabatan’ny fitsaharana ho an’ny tany, dia Sabata ho an’i Jehovah; tsy hamafy ny taninao ianao, na hanety ny tanim-boalobokao. Izay maniry ho azy avy amin’ny vokatrao dia tsy hojinjainao, ary ny voaloboka amin’ny tanim-boalobokao tsy voakarakara dia tsy hangoninao; fa taona fitsaharana ho an’ny tany izany. Ary ny Sabatan’ny tany dia ho fihinana ho anareo: ho anao sy ho an’ny ankizilahinao sy ny ankizivavinao sy ny mpikarama aminao ary ny vahininao izay mitoetra eo aminao, ary ho an’ny biby fiompinao sy ny bibidia izay ao amin’ny taninao; ny vokatra rehetra eo aminy dia ho fihinana. Ary hanisa Sabata fito taona ho anao ianao, dia impito fito taona; ary ny andro amin’ireo Sabata fito taona ireo dia ho aminao sivy amby efa-polo taona. Levitikosy 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Rehefa tsapan’i Miller tao amin’ny toko faha-enina amby roapolo ny fitsarana namely an’i Isiraely noho ny nandikany ny fitsaharan’ny Sabata ho an’ny tany, dia nampihariny ny fitsipika fa ny andro iray dia misolo taona iray, ka hitany fa ny taona iray dia telonjato sy enimpolo andro, ary ny fito heny amin’ny telonjato sy enimpolo dia roa arivo dimanjato sy roapolo taona, dia sazy noho ny nandikana ny fanekena. Izany no fahamarinana ara-paminaniana voalohany hitany. Izany no fanorenan’ireo fahamarinana izay namorona ny fanorenana napetrak’i Kristy tamin’ny alalan’ny asan’i Miller. Ny trompetran’ny Jobily dia fanambarana fanafahana sy fahalalahana.

The seventh trumpet is Islam of the third woe.

Ny trompetra fahafito dia ny Silamo amin’ilay loza fahatelo.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Fa amin’ny andron’ny feon’ny anjely fahafito, raha vao manomboka mitsoka izy, dia ho tanteraka ny zava-miafina momba an’Andriamanitra, araka izay nambarany tamin’ny mpanompony mpaminany. Apokalypsy 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Ny trompetra fahafiton’ny finoana silamo dia fahamarinana ara-paminaniana ivelany, ary ny trompetra Jobily kosa dia fahamarinana ara-paminaniana anatiny momba ny fanamarinana amin’ny finoana—fanafahana amin’ny ota, izay, araka ny nambaran’i Rahavavy White, no anjely fahatelo amin’ny tena heviny. Ao anatin’ny vanim-potoana anenoan’ny trompetra fahafito, dia ho tanterahina ny zava-miafin’i Kristy ao anatinareo, dia ny fanantenana ny voninahitra, rehefa ampiraisin’i Kristy amin’ny maha-olombelona an’ireo efatra arivo amby efatra alina sy iray hetsy ny maha-Andriamanitra Azy. Ireo izay handray ny tombo-kasen’Andriamanitra amin’izany fotoana izany dia hanambara hafatra fampitandremana toy ny trompetra, aseho ho loza fahatelo sady koa fampitandreman’ny anjely fahatelo. Ny loza fahatelo no manome hery ny hafatry ny anjely fahatelo rehefa midina Ilay anjely, izay tsy iza fa Jesosy Kristy mihitsy, mitondra hafatra eny an-tanany.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Rehefa fantatsika fa faminaniana ara-potoana momba ny loza voalohany sy faharoa no nanome hery ny hafatry ny anjely voalohany, ary faminaniana momba ny loza fahatelo no manome hery ny hafatry ny anjely fahatelo, dia fantatsika amin’izany fa ireo trompetra dia “fitsarana nentina namely an’i Roma ho valin’ny fampiharana ny fitandremana ny Alahady.” Ireo fitsarana avy amin’ny fitantanan’Andriamanitra ireo, indrindra fa ny trompetran’ny loza telo farany, dia mifanaraka sy mifanitsy amin’ny hafatra fampitandreman’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Loza roa sy anjely roa ao amin’ny tantaran’ny Millerita, ary ny loza fahatelo sy ny anjely fahatelo ao amin’ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina. Tany amin’ny tantara fanombohan’ny anjely voalohany sy faharoa, ny hafatra momba ny fisokafan’ny fitsarana dia nomen-kery tamin’ny alalan’ny fahatanterahan’ny finoana silamo amin’ny loza voalohany sy faharoa. Tany amin’ny tantara famaranan’ny anjely fahatelo, ny hafatra manambara ny fikatonan’ny fitsarana dia nomen-kery tamin’ny alalan’ny fahatanterahan’ny finoana silamo amin’ny loza fahatelo.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Ny fanomezan-kery teo am-piandohana sy teo am-pamaranana dia nasehon’ilay anjely ao amin’ny Apokalypsy faha‑10 sy faha‑18, “izay tsy iza fa Jesosy Kristy mihitsy.” Ny hafatra ivelan’ny finoana silamo sy ny hafatra anatiny momba ny fitsarana dia ilay trompetra ivelany amin’ny loza fahatelo; ary ny hafatra anatiny momba ny fitsarana dia ny trompetran’ilay anjely fahatelo. Ny trompetra ivelan’ny finoana silamo dia ny faminaniana momba ny roa arivo sy dimy hetsy sy roapolo taona, ary ny trompetra anatiny an’ilay anjely fahatelo dia ny roa arivo sy telon-jato taona. Samy tonga sy naneno tamin’ny fanokafana ny fitsarana ny maty izy roa tonta, ary samy tonga indray tamin’ny fanokafana ny fitsarana ny velona.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Nidina tamin’ny 11 Aogositra 1840 ilay anjelin’ny Apokalypsy toko faha‑10 ho fahatanterahan’ny faminaniana momba ny Islam, ary tamin’izany dia naneho mialoha ny fidinan’ilay anjelin’ny Apokalypsy toko faha‑18 izy, miaraka amin’ny fahatanterahan’ny faminaniana iray momba ny Islam. Ny fitsaran’Andriamanitra ny fikomiana momba ny lalàn’ny Alahady tamin’ny 321, ary avy eo indray tamin’ny 538, dia asehon’ireo trompetra enina voalohany, ary ny fitsarany noho ny fikomiana amin’ny lalàn’ny Alahady izay efa antomotra dia asehon’ny trompetra fahafito, izay ilay loza fahatelo sady ilay anjely fahatelo koa. Ny hafatra fampitandremana momba ny fiandohan’ny fitsarana tamin’ny 22 Oktobra 1844 sy ny hafatra fampitandremana momba ny fitsaran’ny velona tamin’ny 9/11 dia samy nohamafisin’ilay anjely fahafito tao amin’ilay filaharana napetrak’i Jones. Anjely trompetra enina ao amin’ny toko faha‑8 sy faha‑9, avy eo ao amin’ny toko faha‑10 dia midina ilay anjely izay tsy iza fa Jesosy Kristy. Izy no fahafito ao amin’ny filaharan’ny anjely, ary arahin’ny loza fahatelo ao amin’ny toko faha‑11 izy, dia ny trompetra fahafito izay nanomboka naneno tamin’ny 1844, nefa izy no fahavalo ao amin’ny andian’anjely izay mitondra mankany amin’ny anjely fahasivy sy fahafolo ary faharaika ambin’ny folo ao amin’ny Apokalypsy toko faha‑14.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Ny hafatry ny anjely fahatelo dia tsy azo sarahina amin’ny hafatry ny anjely voalohany sy faharoa; nefa koa tsy azo atokana hiala amin’ny trompetra fito izay fanamelohan’Andriamanitra ny fivadiham-pinoana. Ny trompetra efatra voalohany amin’ny fitsarana, ao amin’ny toko faha-valon’ny Apokalypsy, dia manondro ny firodanan’i Roma Andrefana tsikelikely taorian’ny lalàna alahady voalohany navoakan’i Constantin tamin’ny taona 321, ary nanomboka tamin’ny fizarany ny fanjakana ho atsinanana sy andrefana tamin’ny taona 330.

“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

“Rehefa ny firenentsika, ao anatin’ireo filan-kevitra mpanao lalàna ao aminy, no hamoaka lalàna hamelezana ny feon’ny fieritreretan’ny olona momba ny zony ara-pivavahana, ka hanery ny fitandremana ny Alahady, sady hampiasa hery mampahory hanenjehana ireo izay mitandrina ny Sabata andro fahafito, dia ny lalàn’Andriamanitra, amin’ny lafiny rehetra sy amin’ny heviny rehetra, dia hatao foana eto amin’ny tanintsika; ary ny fihemorana ara-panahy eo amin’ny firenena dia harahin’ny faharavan’ny firenena.” Review and Herald, 18 Desambra 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern, was brought to its end progressively. The demise of Western Rome under the first four trumpets by 476 represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and end at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Ny fitsipika milaza fa mitondra faharavam-pirenena ny fivadiham-pinoan’ny firenena dia nihatra tamin’ny firenen’i Constantin, nanomboka tamin’ireo trompetra efatra voalohany izay nitondra an’i Roma Andrefana ho amin’ny fiafarany tamin’ny taona 476. Nifarana tamin’ny taona 1453 i Roma Atsinanana, na dia efa very aza ny fiandrianam-pireneny tamin’ny 27 Jolay 1449, araka ny faminaniana. Tsy tahaka an’i Babylona, izay naongana tao anatin’ny alina iray, dia nentina tsikelikely ho amin’ny fiafarany i Roma, na ny andrefana na ny atsinanana. Ny faharavan’i Roma Andrefana teo ambanin’ireo trompetra efatra voalohany, izay efa tanteraka tamin’ny taona 476, dia maneho ny faharavan’i Etazonia eo ambanin’ny trompetra efatra, izay maneho, amin’ny lafiny iray, ireo taranaka efatr’i Etazonia izay nanomboka tamin’ny taona 1798 ary mifarana amin’ny lalàna momba ny Alahady. Ireo taranaka efatra ireo dia mifanitsy amin’ireo taranaka efatry ny Advantisma, izay mifanitsy amin’ireo fiangonana efatra voalohany ao amin’ny Apokalypsy toko faharoa, sy amin’ireo fahavetavetana efatra mihamafy hatrany ao amin’ny Ezekiela toko fahavalo ary amin’ireo andiam-balala efatra mifandimby ao amin’ny bokin’i Joela.

For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

Fa hoy izao no lazain’i Jehovah Tompo: Koa mainka fa raha alefako hamely an’i Jerosalema ny fitsarana mafy efatra avy amiko, dia ny sabatra sy ny mosary ary ny biby masiaka manimba sy ny areti-mandringana, mba handringanana ao aminy na olona na biby? Ezekiela 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and Eastern Rome, in prophetic relation to Western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was Western Rome.

Ny anjomara fahadimy sy fahenina no nampirodana an’i Roma Atsinanana, ary i Roma Atsinanana, eo amin’ny fifandraisany ara-paminaniana amin’i Roma Andrefana, dia maneho ny fanjakana. I Roma Andrefana dia maneho ny fiangonana. I Roma Andrefana koa dia maneho an’i Etazonia, izay resena voalohany, tahaka ny nandresena an’i Roma Andrefana voalohany koa.

“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 tany misy ny fahafahana ara-pivavahana, no hiray amin’ny Fanjakana papaly amin’ny fanerena ny feon’ny fieritreretana sy ny fanerena 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 first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Ny trompetra efatra voalohany dia maneho ireo taranaka efatra amin’ny tantaran’i Amerika, ary rehefa lavo i Etazonia, dia vao avy lavo ihany koa ilay tany be voninahitra ao amin’ny andininy faha-iraika amby efapolo amin’i Daniela iraika ambin’ny folo, ary ny sakana manaraka dia i Egypta, tandindon’ny firenena sisa rehetra amin’izao tontolo izao. Ny Firenena Mikambana, izay ireo mpanjaka folo, dia manaiky avy eo hanome ny fanjakany fahafito ho an’ny fahefana papaly, mandritra ny “fotoana fohy—ora iray,” ao amin’ny Apokalypsy fito ambin’ny folo. Izany dia mitranga amin’ny lanonana fitsingerenan’ny andro nahaterahan’i Heroda, rehefa mampanantena ny antsasaky ny fanjakany izy. Amin’ny lanonana fitsingerenan’ny andro nahaterahan’i Heroda, amin’izany ora izany no isehoan’ny soratra eo amin’ny feta amin’ny rindrina, ary dia vonoina i Belsazara. Tonga amin’ny lalàna Alahady izany ora izany ary mitohy mandra-pahatongan’ny fifaranan’ny fotoam-pitsarana ho an’ny olombelona. Resy ny fanjakana fahafito araka ny tandindon’ny fandravana ny mandan’i Constantinople izay nirodana tamin’ny 1453. Hatramin’ny lalàna Alahady any Etazonia, araka ny tandindon’ny 1449, ka hatramin’ny fahalavoan’i Constantinople tamin’ny 1453, dia efatra taona ara-tandindona izany. Ny fahefana papaly dia naharay ny ratra mahafaty azy tamin’ny 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Ao amin’ny Daniela iraika ambin’ny folo andininy faha-efapolo, dia lavo ny fahefan’ny papa tamin’ny taona 1798, tamin’ny andro farany. Avy eo dia lavo ny mpanjakan’ny atsimo tamin’ny taona 1989, tamin’ny andro farany. Lavo i Etazonia ao amin’ny andininy faha-iraika amby efapolo ary lavo i Egypta ao amin’ny andininy faha-roa amby efapolo, ary tonga amin’ny fahalavoany faharoa sady farany ny fahefan’ny papa ao amin’ny andininy faha-dimy amby efapolo.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Avy amin’ny fiakaran sy fianjeran’ny firenena, araka izay naseho mazava ao amin’ny bokin’i Daniela sy ny Apokalypsy, dia tokony hianarantsika ny maha-tsinontsinona ny voninahitra ivelany sy araka izao tontolo izao fotsiny. Babylona, mbamin’ny heriny sy ny famirapiratany rehetra, izay tsy mbola hitan’izao tontolontsika intsony ny mitovy aminy hatramin’izay,—hery sy famirapiratana izay tamin’ny mason’ny olona tamin’izany andro izany dia toa mafy orina sy maharitra tokoa,—dia toy inona ny fahalany tanteraka! Tahaka ny ‘voninkazon’ny ahitra’ no nahalevona azy. Jakoba 1:10. Toy izany koa no nahalevonan’ny fanjakana Medo-Persiana, sy ny fanjakan’i Grisia ary Roma. Ary toy izany no hahalevonan’izay rehetra tsy manana an’Andriamanitra ho fanorenany. Izay ihany no maharitra, dia izay mifamatotra amin’ny fikasany sy maneho ny toetrany. Ny foto-keviny no hany zavatra mafy orina fantatr’izao tontolontsika.” Mpaminany sy Mpanjaka, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Ny fahalavoan’i Etazonia (ilay mpaminany sandoka) ao amin’ny andininy faha‑iraika amby efapolo dia notondroina mialoha tamin’ny 1449, ary ny fahalavoan’i Egypta (ilay dragona) ao amin’ny andininy faha‑roa amby efapolo dia notondroina mialoha tamin’ny 1453; ary ny papaizina (ilay bibidia) dia tonga amin’ny farany ka tsy misy hanampy azy, araka izay notondroina mialoha tamin’ny 1798. Ilay mpaminany sandoka sy ilay dragona dia ampietrena amin’ny alalan’ny fahefan’ny trompetra, ary ilay bibidia kosa ampietrena amin’ny alalan’ny fahefan’ny dragona.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicanism in the earth beast began in 1798 and end at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Ny isa efatra dia tandindon’ny faharavan’ny fanjakana iray. Nizarazara ho fanjakana efatra ny fanjakan’i Aleksandra, ary rava tao amin’ny Ranomasina Mena i Ejipta tamin’ny taranaka fahefatra, ary miankohoka amin’ny masoandro i Isiraely ao amin’ilay fahavetavetana fahefatra voalaza ao amin’ny Ezekiela toko fahavalo. Ny taranaka efatry ny Protestantisma sy ny Repoblikanisma ao amin’ilay bibidia avy amin’ny tany dia nanomboka tamin’ny taona 1798 ary hifarana amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela, ho an’ireo tandroka roa tonta. Ireo fitsarana mafy efatra mihatra amin’i Jerosalema voalazan’i Ezekiela dia maneho fitsarana efatra mihatra amin’i Etazonia, ary ireo fitsarana efatra mihatra amin’ilay fanjakana fahenina ao amin’ny faminanian’ny Baiboly ireo dia tandindon’ireo efa-taona nanomboka tamin’ny 1449 ka hatramin’ny 1453, fotoana aneken’ilay fanjakana fahafito ao amin’ny faminanian’ny Baiboly hanome ny antsasaky ny fanjakany ho an’ny fahefana papaly ao anatin’ny fifandraisana eo amin’ny fiangonana sy ny fanjakana izay anjakan’ilay vehivavy janga avy any Tyro.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Ny efa-taona manomboka amin’ny 1449 ka hatramin’ny 1453 dia maneho ny faharavan’ny fanjakana fahafito amin’ny lalàn’ny Alahady, ary maneho koa ny vanim-potoanan’ny faharavan’ny fanjakana fahavalo manomboka amin’ny lalàn’ny Alahady ka hatramin’ny fiafaran’ny fotoam-pahasoavana. Ny fandresena an’i Egypta, izay izao tontolo izao sady ilay dragona nomena ny fahefan’ny papa, dia fractal iray eo am-piandohan’ny vanim-potoana asehon’ireo efa-taona manomboka amin’ny 1449 ka hatramin’ny 1453. Izany dia manondro ny fahalavoan’i Constantinople amin’ny lalàn’ny Alahady, ary avy eo indray rehefa mitsangana i Mikaela. Rehefa mitsangana i Mikaela, dia avoaka tanteraka ireo anjely efatra araka ny fanambarana ara-panahy.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Hitako fa hotazonin’ireo anjely efatra ny rivotra efatra mandra-pahavitan’ny asan’i Jesosy ao amin’ny fitoerana masina, ary avy eo dia ho tonga ireo loza fito farany.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth, we will consider the second woe in the context of applying it at the soon-coming Sunday law.

Fizarana efatra tamin’ny fanjakan’i Aleksandra, trompetra efatra namely an’i Roma Andrefana, rivotra efatra novahana hamely an’i Roma Atsinanana, famaizana efatra mahatsiravina nihatra tamin’i Jerosalema, rivotra efatra hovahana rehefa tonga amin’ny farany ny fahefana papaly ka tsy hisy hamonjy azy. Efa naseho ireo tandindona ara-paminaniana ireo, ka hodinihintsika ny loza faharoa eo amin’ny lafiny fampiharana azy amin’ny fotoan’ilay lalàna momba ny Alahady izay ho avy tsy ho ela.

The Council of Florence

Filankevitr’i Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Tamin’ny taona 1439, tao amin’ny Konsilin’i Florence (antsoina koa hoe ny Firaisan’i Florence), ireo solontenan’ny Fiangonana Ortodoksa Tatsinanana (notarihin’ny Emperora Bizantina John VIII Palaiologos sy ny Patriarkan’i Constantinople) dia nanao sonia didy ofisialy momba ny firaisana amin’ny Fiangonana Katolika Romana. Nanaiky izy ireo ny hanondro ny Papa ao Roma ho loha (fahefana fara tampony) amin’ny Fiangonana manontolo.

For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

Fa ny lahy no lohan’ny vavy, tahaka an’i Kristy no lohan’ny fiangonana; ary Izy no Mpamonjy ny tena. Efesiana 5:23.

The Nicene Creed

Ny Fanekem-pinoana Niseana

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Ny Emperora sy ny Patriarka dia nanaiky ny “fehezan-teny Filioque” tao amin’ny Fanekem-pinoana Niseana, izay fanampiny natao tamin’ny Fanekem-pinoana Niseana, ka nilaza fa ny Fanahy Masina dia miainga avy amin’ny Ray sy ny Zanaka. Ny Fanekem-pinoana Niseana dia iray amin’ireo fanambarana lehibe indrindra sy be mpampiasa indrindra ao anatin’ny tantaran’ny finoana Katolika. Ny Fanekem-pinoana Niseana dia famintinana ara-dalàna ny finoana fototra Katolika. Tamin’ny voalohany dia nosoratana izy io mba hiarovana ny fahamarinana momba ny maha-izy an’i Jesosy Kristy. Tamin’ny taona 325, nisy adihevitra lehibe nipoitra satria nisy pretra iray atao hoe Arius nampianatra fa i Jesosy dia noforonin’Andriamanitra Ray ary tsy Andriamanitra tanteraka.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first, is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Ny Emperora Constantine no nampiantso ny Konsily Voalohany tao Nicaea mba handaminana ilay olana. Nanamafy tamin’ny fomba hentitra ilay konsily fa Andriamanitra tanteraka i Jesosy, ka “iray fombam-pisiana” amin’ny Ray. Nitarina tatỳ aoriana io Fanekem-pinoana io, tamin’ny Konsily tao Constantinople tamin’ny taona 381. Marihina eto fa napetraka tao anatin’ny tantaran’i Constantine Voalohany ny Fanekem-pinoan’i Nicaea, ary ho raharaha hiadian-kevitra ho an’ilay Constantine farany izany, dia i Constantine Fahiraika ambin’ny folo, izay emperora farany teo amin’ny Fanjakana Bizantina tatsinanana. I Constantine Lehibe, izay ilay voalohany, dia aseho imbetsaka ho lohahevitra ao amin’ny faminanian’ny Baiboly. Izy no mpanapaka tamin’ny fiandohan’ny fanjakana tatsinanana, ka noho izany dia tandindon’ilay mpanapaka tamin’ny fiafaran’ny fanjakana tatsinanana izy. Tsy maintsy homarihin’ny mpandinika ny faminaniana fa singa iray hita ao amin’ny tantara tany am-piandohana sy tany am-piafarana ny Fanekem-pinoan’i Nicaea, raha takany ny foto-kevitry ny alfa sy omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Tamin’ny taona 381, dia nohavaozina ny Fanekem-pinoana Nicée ka nampidirina tao ny fotopampianarana momba ny Afofandiovana, ny fotopampianarana momba ny Eokaristia, miaraka amin’ny fanekena ny fampiasana mofo tsy misy masirasira ho an’ny Eokaristia, izay fomba latina. Ny Fanekem-pinoana tamin’ny 381 dia nanaiky ihany koa ny fahatakarana katolika momba ny ota lovàna sy ny fiainana any ankoatra. Nofaranana tamin’ity andalana fototra ity izany: “Faritanay koa fa ny seza masina apostolika sy ny Pontifa Romana no mitana ny laharam-pahamehana ambonin’izao tontolo izao manontolo ary izy no vikarin’i Kristy marina.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Tamin’ny Filankevitra tao Florence dia nisy dika nohavaozina iray hafa nosoniavina tamin’ny 6 Jolay 1439, 14 taona talohan’ny nahalavoan’i Constantinople tamin’ny 1453 teo an-tanan’ny Tiorka Ottoman. Io firaisana io dia nosoniavina teo ambanin’ny tsindry ara-politika mafy. Nila fatratra fanampiana ara-tafika avy tamin’ny Tandrefana ny Fanjakana Byzantine hiatrehana ny Ottoman izay nandroso. Rehefa niverina tany an-taniny ireo solontena grika, dia nolavin’ny ankamaroan’ny klerjy, ny moanina, ary ny vahoaka tsotra tany Atsinanana tamin-kery ilay fifanarahana. Ny ankamaroan’ireo eveka izay nanao sonia azy dia nanaisotra ny fanohanany tatỳ aoriana. Tsy notanterahina tamin’ny fomba feno velively ilay firaisana ary nolavin’ny Fiangonana Ortodoksa Tatsinanana tamin’ny fomba ofisialy izany tao anatin’ireo taona nanaraka. Tamin’ny fotoana nahalavoan’i Constantinople tamin’ny 1453, dia efa nirodana tamin’ny tena izy ilay firaisana. Matetika no faritan’ny mpahay tantara ho firaisana ara-politika izay tsy nahomby noho ny fanoherana lalina ara-teolojika sy ara-kolontsaina ary avy amin’ny vahoaka izany.

At the First Council of Nicaea of 325, the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

Tamin’ny Konsily Voalohany tao Nicaea tamin’ny taona 325 no nekena ny Fanekem-pinoan’i Nicaea. Voamarika ho dimy taona talohan’ny taona 330 izany, dia ny taona nifaranan’ireo 360 taona ao amin’ny Daniela toko fahiraika ambin’ny folo, andininy fahefatra amby roapolo, izay aseho ho “fotoana” iray.

He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

Hiditra amim-pilaminana izy, dia eny amin’ny tany lonaka indrindra amin’ilay faritany aza; ary hataony izay tsy nataon’ny razany, na ny razamben’ny razany; hiparitahany eo aminy ny babo sy ny zavatra voaroba ary ny harena; eny, hamolavola ny sainy hanoherana ny fiarovana mafy izy, mandritra ny fotoana iray. Daniela 11:24.

The years 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Ny taona 31 talohan’i Kristy sy ny taona 330 dia samy manamarika ny “fotoana voatendry” ao amin’ny andininy fahafito amby roapolo sy fahasivy amby roapolo ao amin’ny Daniela toko fahiraika ambin’ny folo.

And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

Ary samy hanatanteraka ratsy ny fon’ireo mpanjaka roa ireo, ary handainga eo amin’ny latabatra iray izy; nefa tsy hahomby izany, fa mbola ho amin’ny fotoana voatendry ihany ny farany. … Amin’ny fotoana voatendry dia hiverina izy ka ho avy hankany atsimo; nefa tsy ho tahaka ny teo aloha izany, na tahaka ny any aoriana. Daniela 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of Eastern Rome are represented by the first and last emperors named Constantine. The alpha and omega of the prophetic line of Eastern Rome, called the Byzantine Empire, is connected to the ending of the three hundred and sixty years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC, Mark Antony and Augustus Caesar spoke lies at one table that did not prosper. Before the year 330, in 325, the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Ny fiandohana (330) sy ny fiafarana (1449–1453) amin’ny tsipika ara-paminaniana momba an’i Roma Atsinanana dia asehon’ny emperora voalohany sy farany samy nitondra ny anarana hoe Constantine. Ny alfa sy omega amin’ny tsipika ara-paminaniana momba an’i Roma Atsinanana, izay antsoina hoe Empira Bizantina, dia mifandray amin’ny fiafaran’ireo enimpolo sy telonjato taona nanjakan’i Roma Imperialy tamin’ny fahefana fara tampony, nanomboka tamin’ny ady tao Actium tamin’ny taona 31 talohan’i Kristy ka hatramin’ny taona 330, ary avy eo hatrany amin’ny 1453. Talohan’ny ady tao Actium tamin’ny taona 31 talohan’i Kristy, dia nilaza lainga teo amin’ny latabatra iray i Mark Antony sy Augustus Caesar, nefa tsy nahomby izany. Talohan’ny taona 330, tamin’ny 325, dia nekena ny Fanekem-pinoana Nikeana. Talohan’ny taona 1453 dia nekena ny dika nohavaozina tamin’io Fanekem-pinoana Nikeana io ihany. Talohan’ny taona 31 talohan’i Kristy dia nisy mpanao politika roa nilaza lainga teo amin’ny latabatra iray. Tamin’ny 325 dia nolazaina teo amin’ny latabatra iray ireo lainga ara-panahy. Ireo vavolombelona roa ireo no manondro ireo lainga ara-politika sy ara-panahy izay nekena tamin’ny 1439 tao amin’ny Konsilin’i Florence. Io Fanekem-pinoana Nikeana nohavaozina io dia nantsoina hoe Didy momba ny Firaisana.

The first waymark of lies at one table came before 31 BC and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome, against a confederacy of a man and woman representing Egypt. The second set of lies was in 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented Western and Eastern Rome, with Eastern Rome seeking a political goal by agreeing to a religious argument. 31 BC, followed by 330 and then 1453, represents a triple application of the line of Rome.

Ny mari-dalana voalohany momba ny lainga teo amin’ny latabatra iray dia niseho talohan’ny taona 31 talohan’i Kristy, ary teo amin’ny ankolafy politika roa tao amin’i Roma mpanompo sampy no nitrangan’izany. Ny fotoana voatendry ho an’ireo lainga ireo dia ny taona 31 talohan’i Kristy, ary tamin’izany dia nifanandrina i Augustus, izay tandindon’i Roma, sy ny firaisan’ny lehilahy iray sy vehivavy iray izay nisolo tena an’i Egypta. Ny andiana lainga faharoa dia niseho tamin’ny taona 325, ary ny fotoana voatendry dia ny taona 330. Ny andiana lainga fahatelo dia niseho tamin’ny taona 1439, ary ny fotoana voatendry dia ny taona 1449–1453. Ireo teo amin’ny latabatra tamin’ny taona 1439 dia nisolo tena an’i Roma Andrefana sy i Roma Atsinanana, ka i Roma Atsinanana dia nikatsaka tanjona ara-politika tamin’ny fanekeny fanjohian-kevitra ara-pivavahana. Ny taona 31 talohan’i Kristy, narahin’ny taona 330 ary avy eo ny taona 1453, dia maneho fampiharana telo sosona ny tsipik’i Roma.

The political threat of the alliance of Mark Antony and Cleopatra typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Ny fandrahonana ara-politika nateraky ny fiombonan-kery teo amin'i Mark Antony sy Cleopatra dia tandindon'ny fandrahonana ara-panahy nateraky ny fampianaran-diso arianisma tamin'ny taona 325, ary io fandrahonana ara-panahy io kosa dia tandindon'ny fandrahonana ara-politika sy ara-pivavahana nateraky ny Tiorka silamo tamin'ny taona 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Ny fotopampianaran’ny Fanekem-pinoana Niseana dia lainga, ary tsy misy fahamarinana ao aminy. Ny antontan-taratasy nosoniavina tamin’ny 6 Jolay 1439, tao amin’ny Konsily tao Florence, dia nantsoina hoe Didim-piraisana, ary naneho ireo lainga ireo ihany sy lainga fanampiny koa. Rehefa niverina tany Constantinople ireo solontena tamin’ny 1439, dia notoriana tamim-pahatezerana sy fiampangana ho namadika. Niely ny fitenenana hoe: “Aleo ny satroka Tiorka toy izay ny satro-boninahitry ny Papa.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Ny firaisana dia nosoniavina indrindra satria tena nila mafy fanampiana ara-tafika avy amin’ny Tandrefana hanoherana ny Otomana ny Emperora Bizantina. Raha vao niharihary fa tena kely dia kely (na tsy nisy akory) ny fanampiana ara-tafika ho tonga, dia levona ny fanohanana ny firaisana. Tamin’ny 1450–1451, synoda tatsinanana maro no nandà ny firaisana, ary rehefa lavo i Constantinople tamin’ny 1453, dia nafoy tanteraka ilay firaisana. Ny vokatra faratampony tamin’ny Didim-piraisan’i Florence dia heverin’ny Fiangonana Ortodoksa Tatsinanana ho konsily tsy nahomby sy nolavina. Tsy ekeny ho manan-kery izany. Ny Fiangonana Katolika Romana kosa anefa mbola mihevitra azy ho konsily ekiomenika manan-kery.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299, and ended on July 27, 1449.

Mametraka ny fanjohian-kevitra isika mba hahatakarana ny fomba isehoan’ireo toetra ara-paminanian’ny loza faharoa indray ao amin’ny tantaran’ny loza fahatelo. Ny faminaniana momba ny loza voalohany, izay naharitra dimampolo amby zato taona, dia nanomboka tamin’ny 27 Jolay 1299 ary nifarana tamin’ny 27 Jolay 1449.

1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453, when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Teraka tamin’ny taona 1404 i Constantine XI Palaiologos ary nanjaka nanomboka tamin’ny Janoary 1449 ka hatramin’ny 29 Mey 1453. Izy no emperora farany tao amin’ny Empira Romanina Atsinanana (Bizantina), izay naharitra 1 100 taona mahery. Nitarika tamin-kerim-po ny fiarovana an’i Constantinople izy nandritra ny fahirano nataon’ny Ottoman tamin’ny taona 1453, niaraka tamin’ny mpiaro teo amin’ny 7 000 ka hatramin’ny 8 000 monja, nanohitra ny tafik’i Mehmed II izay nisy miaramila maherin’ny 80 000. Maty teo am-piadiana teny amin’ny mandan’ilay tanàna izy tamin’ny 29 Mey 1453, rehefa resy tamin’ny farany i Constantinople. Tsy nisy faty voamarina tamin’ny fomba azo antoka mihitsy fa azy. Ny fahafatesany no nanamarika ny fiafaran’ny Empira Romanina (ilay fitohizana mivantana farany tamin’ny empira naorin’i Augustus tamin’ny taona 27 talohan’i Kristy).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Tsaroana ao amin’ny tantara grika sy ny lovantsofina Ortodoksa izy ho olo-maherifo — izay antsoina matetika ao amin’ny angano hoe “ny Emperora Marbra” (izany hoe ny finoana fa indray andro any dia hiverina hamonjy an’i Constantinople izy).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425 to 1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

I John VIII Palaiologos (1392–1448) no Amperora bizantina faharoa farany, izay nanjaka nanomboka tamin’ny 1425 ka hatramin’ny 1448. Izy no lahimatoan’ny Amperora Manuel II Palaiologos sady zokin’i Constantine XI. Nandritra ny ankamaroan’ny fotoana nanjakany, dia niezaka mafy dia mafy i John VIII hamonjy ny Empira Bizantina efa nadiva ho rava tsy ho resin’ny Otomana. Tamin’ny 1439, dia izy mihitsy no nankany Italia ary nitarika ny Konsilin’i Florence, ka tamin’izany izy sy ny delegasionan’ny Fiangonana Ortodoksa Tatsinanana dia nanaiky vonjimaika ny hiray indray amin’ny Fiangonana Katolika Romana sy ny hanaiky ny Papa ho lohan’ny Fiangonana. I Constantine Lehibe koa dia efa nitarika ny Konsilin’i Nicaea. Nanantena i John VIII fa hitondra fanampiana ara-tafika avy any Andrefana hanoherana ny Tiorka io firaisana tamin’ny fitondran’ny Papa io, saingy tena tsy nankasitrahana tany Constantinople izany firaisana izany, ka tsy nahomby nony farany. Maty tamin’ny 1448 i John VIII (noho ny antony voajanahary), dimy taona monja talohan’ny nahalavoan’i Constantinople tamin’ny 1453. Lasa amperora avy eo i Constantine XI rahalahiny, ary maty teo am-piarovana ilay tanàna.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Rehefa maty i Joany VIII tamin’ny 1448, dia i Konstantino XI rahalahiny no nofidina ho mpandimby azy. Tamin’ny 1448, ny Empira Bizantina dia fanjakana kely mpanompo, ary nanana hery lehibe tamin’ny famaritana izay hipetraka eo amin’ny seza fiandrianana ao Constantinople ny Ottomanina. Tamin’ny 27 Jolay 1449, dia niseho ny zava-nitranga ara-politika iray tena manan-danja tao anatin’ny taona farany nisy ny Empira Bizantina. Efa maty taloha kelin’izany, tamin’ny 1448, ny Emperora Bizantina Joany VIII Palaiologos. I Konstantino XI Palaiologos rahalahiny (ilay emperora farany) dia nambara ho emperora tao Constantinople. Kanefa, talohan’ny niakaran’i Konstantino XI tamin’ny fomba ofisialy teo amin’ny seza fiandrianana, dia nandefa iraka ho any amin’ny Sultana Ottomanina izy, dia i Murad II, ka nangataka alalana hanjaka. Nomen’ny Sultana izany alalana izany, ary tamin’izay ihany vao nosatrohina tamin’ny fomba ara-dalàna sy nekena ho emperora i Konstantino XI. Io fihetsika io dia noheverina ho toy ny fanolorana an-tsitrapo ny fahaleovantenan’i Bizantia. Sambany no niaiken’ny emperora bizantina ampahibemaso fa tsy nanjaka izy afa-tsy tamin’ny alalan’ny fanomezan-dàlan’ny Tiorka Ottomanina. Efatra taona monja tatỳ aoriana, tamin’ny 1453, dia lavo teo an-tanan’ny Ottomanina i Constantinople.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon-coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel, and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro taorian’ny 27 Jolay 1449, tamin’ny 11 Aogositra 1840, dia nitady fiarovana manoloana an’i Ejipta ny Tiorka tamin’ny fanekeny ho eo ambany fahefan’ireo firenena matanjaka efatra tany Eoropa, ka nahatanteraka ny faminaniana momba ny ora iray sy andro iray sy volana iray ary taona iray. Efa voapetratsika ankehitriny ny fototra ara-lojika ahafahana mampihatra ny loza voalohany sy faharoa amin’ny fotoana hivoahan’ny lalàna momba ny Alahady izay ho avy tsy ho ela. I Petera, amin’ny maha-tandindon’ny efatra arivo amby efatra alina sy iray hetsy azy, dia maneho ny fihetsehan’ny anjely fahatelo, ary i William Miller kosa dia maneho ny fihetsehana ao amin’ny anjely voalohany sy faharoa. Samy mifandray amin’ny “fanalahidy” ireo fihetsehana roa ireo.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Ary hapetrako ny tranon’i Davida no hapetrako eo an-tsorony; ka hanokatra izy, ary tsy hisy hanidy; ary hanidy izy, ary tsy hisy hamoha. Isaia 22:22.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Ary Izaho milaza aminao koa hoe: ianao no Petera, ary eo ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona hofehezinao etỳ ambonin’ny tany dia ho voafehy any an-danitra; ary na inona na inona hovahanao etỳ ambonin’ny tany dia ho voavaha any an-danitra. Matio 16:18, 19.

We will approach the battle of Nineveh in the next article not only as the “key” that opens the bottomless pit, but also as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Hodinihintsika ao amin’ny lahatsoratra manaraka ny adin’i Ninive, tsy ho toy ny “fanalahidy” manokatra ny lavaka tsy hita noanoa ihany, fa ho toy ny fanalahidy ara-paminaniana mandamina ho filaharana lavorary ny fijoroana ho vavolombelona manontolo ao amin’ny Daniela toko fahiraika ambin’ny folo koa. Tao amin’ny nofin’i Miller, ny “fanalahidy” niraikitra tamin’ilay vata dia ny fomba fandinihan’i Miller ny Baiboly. Ny fampiasana andinin-teny ho porofo momba ny tantaran’ny Millerita, ampiarahina amin’ny “andalana mifanampy andalana” ao amin’ny tantaran’ny anjely fahatelo, no fanalahidy ahafahan’ny fanalahidin’ny Apokalypsy toko fahasivy mamoha sy mandamina araka ny filaharany ny tantara miafina ao amin’ny hafatra ivelany raketin’ny andininy fahefapolo.

We will continue our considerations in the next article.

Hokohizintsika ny fandinihantsika amin’ny lahatsoratra manaraka.

“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

“Ho an’ilay mpaminany, ny kodia ao anatin’ny kodia, sy ny fisehoan’ireo zava-manana aina mifandray aminy, dia samy toa saro-takarina sy tsy hay hazavaina avokoa. Kanefa hita eo anivon’ireo kodia ny tanan’ny Fahendrena Tsy Manam-petra, ary filaminana lavorary no vokatry ny asany. Ny kodia rehetra dia miara-miasa amim-pirindrana tanteraka amin’ny kodia rehetra hafa.” Testimonies to Ministers, 214.