The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Ny tsipika ara-paminaniana izay maneho ny fizahan-toetra asehon’ny fananganana ny sarin’ny bibidia ao Etazonia dia mifanindran-dàlana amin’ireo mari-dalana telo izay maneho ny tsipiky ny Lalàmpanorenana. Mifanaraka sy mandeha mitovy izy ireo, ary samy manome fanazavana manokana izay miresaka ny tsipika ilany. Ahoana no mahatonga ireo izay mandalo ny fitsapana momba ny sarin’ny bibidia ho voaomana avy eo handeha ao amin’ny fahazavana izay mivoaka avy ao amin’ny efitranon’ny seza fiandrianan’Andriamanitra, mandritra ny fotoanan’ny fanenjehana izay manomboka amin’ny lalàn’ny Alahady ao Etazonia? Inona no ao amin’ny fitsapana momba ny fananganana ny sarin’ny bibidia no manisy tombo-kase ireo virijina hendry ho ao anatin’ny fanandramana iray izay ahafahany mamakivaky ny vanim-potoanan’ny fanenjehana izay manomboka amin’ny lalàn’ny Alahady, rehefa arahina faharavana nasionaly ny fihemorana amin’ny finoana eo amin’ny firenena, ary manomboka ny asa mahagagan’i Satana?

“It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

“Tsy azo atao ny manome hevitra na dia kely aza ny amin’ny fanandraman’ny olon’Andriamanitra izay mbola ho velona etỳ ambonin’ny tany, rehefa mifangaro ny voninahitra avy any an-danitra sy ny famerenana indray ny fanenjehana tamin’ny lasa. Handeha ao amin’ny mazava izay mivoaka avy eo amin’ny seza fiandrianan’Andriamanitra izy ireo. Amin’ny alalan’ny anjely dia hisy fifandraisana tsy tapaka eo amin’ny lanitra sy ny tany. Ary Satana, voahodidin’ny anjely ratsy, sady milaza ho Andriamanitra, dia hanao fahagagana isan-karazany mba hamitahana, raha azo atao, ny olom-boafidy indrindra aza.” Testimonies, boky faha-9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Манангахи Занахары Уайт диа манорон-kevitra mikasika ilay hafatra natolotr’i Kristy tao amin’ny synagoga tany Kapernaomy, izay voarakitra ao amin’ny Jaona toko faha-enina. Ny fanamarihany dia hita ao amin’ny Ilay Fitiavana Mandresy, ao amin’ilay toko mitondra ny lohateny hoe Ny Krizy tany Galilia. Ao no anasongadinany fa tsy nanao ezaka akory Kristy mba hisorohana ilay fikomiana izay niseho tao amin’ny Jaona 6, na dia fantany tsara aza fa ho very mpianatra betsaka kokoa tamin’izany Izy noho ny tamin’ny fotoana hafa rehetra teo amin’ny asany teo amin’ny olombelona.

“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

“Raha naneho ilay fahamarinana mitsapa izay nahatonga ny maro tamin’ny mpianany hihemotra Jesosy, dia fantany izay ho vokatry ny teniny; nefa nisy fikasan’ny famindram-po hotanterahiny. Hitany mialoha fa amin’ny ora isian’ny fakam-panahy dia hosedraina mafy ny tsirairay amin’ireo mpianany malalany. Ny fijaliany tany Getsemane, ny namadihana Azy ary ny nanomboana Azy tamin’ny hazo fijaliana, dia ho fitsapana faran’izay mafy ho azy ireo. Raha tsy nisy fitsapana teo aloha nomena, dia maro tamin’izay notarihin’ny antony feno fitiavan-tena ihany no ho nifandray taminy. Rehefa voaheloka tao amin’ny efitrano fitsarana ny Tompony; rehefa nisisika sy nanevateva Azy ilay vahoaka betsaka izay efa niarahaba Azy ho mpanjakany; rehefa niantsoantso ilay vahoaka mpanaraby hoe: ‘Homboana amin’ny hazo fijaliana Izy!’—rehefa rava ny fanirian-daza araka izao tontolo izao izay nananany, dia ireo tia tena ireo, tamin’ny fandavana ny tsy fivadihany tamin’i Jesosy, no ho nitondra tamin’ny mpianatra alahelo mangidy sy fahoriana mavesatra tao am-po, ankoatra ny alahelo sy ny fahadisoam-panantenany noho ny faharavan’ireo fanantenany malalany indrindra. Tamin’izany ora maizina izany, ny ohatr’ireo izay niala taminy dia mety ho nitarika ny hafa hiara-hiala aminy. Kanefa Jesosy no nampisy izany krizy izany raha mbola afaka, tamin’ny fanatrehany manokana, nampahery ny finoan’ireo tena mpanara-dia Azy Izy.”

“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

« Mpanavotra feno fangoraham-po, Izay, tamin’ny fahalalana feno ny loza hanjo Azy, no nanamora tamim-pitiavana ny lalana ho an’ny mpianatra, nanomana azy ireo ho amin’ny fizahan-toetra lehibe indrindra hiandry azy, ary nampahery azy ireo ho amin’ny fitsapana farany! » The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Ny lalàn’ny Alahady no fizahan-toetra farany izay anehoana ny toetra. Alohan’io fizahan-toetra farany io, Kristy, Izay tsy miova mandrakizay, dia mamela hisy fitsapana iray izay hanapahana ny anjara mandrakizain’ny olony. Fitsapana tsy maintsy laloviny izany alohan’ny hanisiana tombo-kase azy, ary alohan’ny hifaranan’ny androm-pitsapany eo amin’ny lalàn’ny Alahady. Fitsapana ara-paminaniana izany, izay manomana ny virijina hendry “ho amin’ny fizahan-toetrany ambony indrindra, ary manatanjaka azy ho amin’ny fizahan-toetra farany!” Ny “fizahan-toetrany ambony indrindra” dia ny fitsapana satroboninahiny, satria ny virijina hendry dia ireo izay “nodiovina, natao fotsy ary nozahana toetra.” Ny fizahan-toetra farany no fizahan-toetrany ambony indrindra, ary amin’izany andro fitsapana izany, ny virijina hendry dia “handeha ao amin’ny fahazavana mivoaka avy eo amin’ny seza fiandrianan’Andriamanitra”. Inona no ao anatin’ilay fizotran’ny fitsapana izay aseho ho “ny fananganana ny sarin’ny bibidia” no manomana ny virijina hendry ho amin’ilay fizahan-toetra ambony indrindra ary mamela azy handeha ao amin’ny fahazavana mivoaka avy eo amin’ny seza fiandrianan’Andriamanitra? Inona izany fahazavana mivoaka avy eo amin’ny seza fiandrianan’Andriamanitra izany?

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Ary rehefa nanokatra ny tombo-kase fahafito Izy, dia nisy fahanginana tany an-danitra tokony ho antsasak’adiny. Ary hitako ireo anjely fito izay nijoro teo anatrehan’Andriamanitra; ary nomena trompetra fito izy. Ary nisy anjely anankiray koa tonga ka nitsangana teo amin’ny alitara, nitondra lovia fandoroana ditin-kazo manitra volamena; ary nomena ditin-kazo manitra betsaka izy mba hanolorany izany miaraka amin’ny vavak’ireo olo-masina rehetra eo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny ditin-kazo manitra, izay niaraka tamin’ny vavak’ireo olo-masina, dia niakatra teo anatrehan’Andriamanitra avy tamin’ny tanan’ilay anjely. Ary nalain’ilay anjely ny lovia fandoroana ditin-kazo manitra ka nofenoiny afo avy tamin’ny alitara, dia natsipiny tamin’ny tany izany; ary nisy feo sy kotrokorana sy tselatra ary horohoron-tany. Apokalypsy 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

Amin’ny andro farany, amin’ilay vanim-potoana anatanterahana ny fanoharana ny amin’ny virijina folo sy ametrahana tombo-kase ny iray hetsy sy efatra amby efatra alina, dia voavaha ny tombo-kase fahafito, ary asehony fa afo no atsipy amin’ny tany ho valin’ny vavaky ny olona masina. Ilay afo atsipy midina, amin’ny fanatanterahana farany sy lavorary ny fanoharana ny amin’ny virijina folo, dia ny hafatry ny antso amin’ny misasakalina, araka ny nasehon’ny firotsahan’ny Fanahy Masina tamin’ny fivorian-dasy tao Exeter sy ny firotsahan’ny Fanahy Masina tamin’ny Pentekosta, izay naseho tao ho toy ny afo. Mariho ny fanazavan-dRahavavy White momba ny hafatry ny antso amin’ny misasakalina.

“Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.

“Ireo izay nandà ny hafatra voalohany dia tsy mba nahazo tombontsoa tamin’ny faharoa; ary tsy nahazo tombontsoa tamin’ny antso tamin’ny misasakalina koa izy ireo, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny finoana ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary noho ny nandavany ireo hafatra roa teo aloha, dia efa nohamainin’izany tokoa ny fahatakarany ka tsy mahita hazavana ao amin’ny hafatry ny anjely fahatelo izy, dia ilay mampiseho ny lalana mankany amin’ny fitoerana masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy tamin’ny hazo fijaliana no nanomboan’ireo fiangonana anarana fotsiny ireo hafatra ireo koa; koa noho izany dia tsy manana fahalalana ny amin’ny lalana mankany amin’ny fitoerana masina indrindra izy, ary tsy afaka handray tombontsoa avy amin’ny fanelanelanan’i Jesosy any izy. Tahaka ny Jiosy, izay nanatitra ny fanatitra tsy nisy ilàna azy, dia manolotra ny vavaka tsy misy ilàna azy koa izy ireo ho any amin’ilay efitra izay efa nialan’i Jesosy; ary Satana, faly amin’izany fitaka izany, dia maka endrika ara-pivavahana, ka mitarika ny sain’ireto milaza tena ho Kristiana ireto ho aminy, sady miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga, mba hamatorany azy ao amin’ny fandriky ny tenany.” Early Writings, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

Tamin’ny tantaran’ny Millerita, ny fitsapana ny hafatry ny antso tamin’ny misasakalina dia “natao hanomanana azy ireo hiditra miaraka amin’i Jesosy amin’ny finoana ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra.” Ny hafatry ny antso tamin’ny misasakalina izay ambolavolaina ankehitriny dia aseho koa ho toy ny fitsapana ny fananganana ny sarin’ny bibidia. Samy fitsapana izy roa tonta izay mitondra ho amin’ny fifaranan’ny fotoam-pahasoavana, izay isehoan’ny toetra. Rehefa niditra tamin’ny finoana tao amin’ny Fitoerana Masina Indrindra ny Millerita, dia nosedraina indray ny finoany. Hosedraina amin’ny lalàn’ny Alahady ny finoan’ireo iray hetsy sy efatra arivo amby efatra alina, nefa nampanantenaina izy ireo fa ho voaro, fa handeha izy ireo “ao amin’ny fahazavana mivoaka avy amin’ny” tombo-kase fahafito, izay novohana tamin’ny fotoana nanombohan’ny hafatry ny antso tamin’ny misasakalina hovahana tsikelikely tamin’ny Jolay 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Ny hafatra izay novahana tamin’izany fotoana izany dia aorina amin’ny alalan’ny metodôlôjian’ny tsipika mifanesy, izay no metodôlôjian’ny ranonorana aoriana. Nanomboka nilatsaka tsikelikely tamin’ny taona 2001 ny ranonorana aoriana, ary nanomboka ny fizahan-toetra farany ny Advantisma. Tamin’ny Jolay 2023 no nanomboka ny vanim-potoana farany ao amin’ny fizotry ny fitsapana izay mifarana amin’ny lalàna alahady, rehefa tonga ny hafatry ny fitarainan’ny misasakalina, izay koa no ranonorana aoriana, izay koa no fitomboan’ny fahalalana vokarina rehefa esorina ny tombo-kase fahafito, ary koa ny famahana ny kotrokorana fito mbamin’ny Fanambaran’i Jesosy Kristy. Ny tsipika rehetra izay maneho ny famahana ny fahazavan’ny faminaniana dia fantarina ho voavaha ao amin’ny tantara miafina amin’ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Ao anatin’izany tantara miafina izany no aseho ny tsipika misy ireo marika fototra telo amin’ny Lalàm-panorenana. Izany no tsipika amin’ny fotoana iangonan’ny fiangonana sy ny fanjakana mba hamorona ny sarin’ny bibidia. Ahitana tsipika ara-paminaniana miresaka ny filohan’i Etazonia izany, izay maneho ny firindran’ny ady ara-politika miseho eo amin’ny tantaran’ny tandroka repoblikana an’ilay bibidia avy amin’ny tany. Tafiditra ao anatin’izany tsipika izany ny tantara mifanindran-dàlana an’ireo antoko politika lehibe roa tonta ao Etazonia. Mifandray akaiky amin’ny tandroky ny Protestanta nihemotra izany tsipika izany, hatramin’ny niandohany tamin’ny 1844, ka hatramin’ny handrombany ny fanaraha-maso ny fitondrana sivily amin’ny lalàn’ny Alahady.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Ny anjara asan’ny faminaniana ananan’ny Protestantisma nihemotra dia ahitana ny fijoroana vavolombelon’ny Taranaka Hasmonaean ho tandindon’ny Protestantisma nihemotra. Ao amin’ny ambadiky ny tsipiky ny tandrokan’ny Protestantisma nihemotra dia eo koa ny tsipiky ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana. Avy amin’ny tsipiky ny Adventisma Laodiseana no isehoan’ny tsipiky ny iray hetsy sy efatra amby efapolo arivo. Izany tantara miafina izany dia ahitana koa ny tsipiky ny finoana silamo amin’ny loza fahatelo. Manana tsipika i Rosia, manana tsipika ny Firenena Mikambana, ary mazava ho azy, manana tsipika koa ny fahefana papaly.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Raha misy mpianatry ny faminaniana manolo-tena tahaka ny Bereana velona amin’ny andro farany, dia hivelona amin’ireo tsipika izay voamarika ao amin’ny tantara miafin’ny andininy faha-efapolo izy. Ny mpianatry ny faminaniana dia handray ny boky avy eo an-tanan’ilay anjely ka hihinana azy. Ary rehefa tonga ny fizahan-toetra farany momba ny lalàn’ny Alahady, dia tsy hoe hahatakatra fotsiny ny hafatry ny antso amin’ny misasakalina izay novahana tombo-kase izy, fa hahatakatra tanteraka koa ny fomba namoronana ny sarin’ny bibidia tany Etazonia.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Ny fahazavan’ny tombo-kase fahafito dia mivoaka avy eo amin’ny seza fiandrianana, ary eo amin’ny tontolon-kevitry ny fanoharana ny amin’ireo virijina folo dia izany no hafatry ny antso amin’ny misasakalina. Ny hafatry ny antso amin’ny misasakalina no manomana ireo virijina hendry ho amin’ny vanim-potoana izay hiverenan’ny fanenjehana tamin’ny lasa.

“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

“Rehefa mandinika ny tantarantsika lasa aho, ka mamakivaky ny dingana rehetra nandrosoantsika hatramin’ny toerana ijoroantsika ankehitriny, dia azoko lazaina hoe: Isaorana anie Andriamanitra! Raha hitako izay efa nataon’Andriamanitra, dia feno fahagagana aho, ary feno fahatokiana an’i Kristy amin’ny maha-Mpitarika Azy. Tsy manana na inona na inona hatahorantsika momba ny hoavy isika, afa-tsy raha manadino ny lalana nitarihan’ny Tompo antsika sy ny fampianarany teo amin’ny tantarantsika lasa.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Ny Tompo dia mitarika ny olony ao anatin’ilay fizahan-toetra izay nanomboka tamin’ny Jolay 2023. Tafiditra ao amin’ny fitarihany ny fanokafana ny Teny faminaniana mifandraika amin’ny tantara miafina ao amin’ny andininy faha‑efapolo. Io tantara io no mampiseho ny fomba iorenan’ny sarin’ilay bibidia ao Etazonia, ary mazava ho azy fa mihoatra lavitra noho izany singa iray amin’ireo fisehoan-javatra amin’ny andro farany izany. Rehefa tonga ao amin’ilay fitsapana fara tampony isika amin’ny lalàna alahady, raha manomboka miverina indray ny fanenjehana tamin’ny andro taloha, dia “tsy manana na inona na inona hatahorantsika ny amin’ny ho avy isika, afa-tsy raha manadino ny làlana izay nitarihan’ny Tompo antsika, sy ny fampianarany teo amin’ny tantarantsika lasa.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

Amin’ny fotoanan’ny lalàna Alahady dia haverina ny “tantara lasa” mandritra ny vanim-potoanan’ny fananganana ny sarin’ilay bibidia any Etazonia. Ny Liona avy amin’ny fokon’i Joda no nanokatra ny hafatra farany ary nitondra ny olony ho amin’ilay tantara miafina ao amin’ny andininy faha-efapolo. Teo no nampianarany ny olony mba tsy hahatakatra fotsiny ny Teniny ara-paminaniana, fa koa ny tombontsoa sy andraikitra hahazo traikefa mendrika mba ho isan’ireo olony izay ho solontenany amin’ny krizy farany.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Ny iray amin’ireo toetra ara-paminaniana ananan’izany vahoaka izany dia ny fahalalany mandeha amin’ny fahazavana mivoaka avy eo amin’ny seza fiandrianana. Izany fahazavana izany dia ny fahazavan’ny tantara miafina ao amin’ny andininy faha-efapolo, izay mamaritra amin’ny antsipiriany lalina ny fironana ara-pivavahana, ara-politika, ara-tsosialy ary ara-toekarena tafiditra amin’ny fananganana ny sarin’ilay bibidia any Etazonia. Ny fahazavana izay ekena momba izany tantara masina izany dia vokarina amin’ny alalan’ny fampiharana ny hoe didy mifanindry amin’ny didy, etỳ kely ary erỳ kely, ary izany no fahazavana izay mamaritra ny tantara amin’ny fotoana hanombohana indray ireo fanenjehana tamin’ny lasa.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Izay mahatakatra ny fitomboan’ny fahalalana no hendry, ary ny fitomboan’ny fahalalana dia momba ny fananganana ny sarin’ilay bibidia; ary ny hendry dia hahatakatra mialoha ny hahatongavan’izany tantara izany ny tantaran’ny fananganana ny sarin’ilay bibidia eo amin’izao tontolo izao. Jesosy, amin’ny maha Alfa sy Omega Azy, dia maneho mandrakariva ny faran’ny zavatra iray amin’ny fiandohan’izany zavatra izany.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Tsara homarihina fa ilay andalan-teny izay amantaràn’i Sister White fa handeha amin’ny mazava avy eo amin’ny seza fiandrianana ny olon’Andriamanitra dia famaranana ny toko voalohany ao amin’ny Testimonies, boky fahasivy. Manomboka eo amin’ny pejy iraika ambin’ny folo ilay toko, koa manomboka amin’ny sivy iraika ambin’ny folo ilay toko, ary mifarana amin’ny filazalazana ny lalàn’ny Alahady izany. Asehony ny vanim-potoana anorenana ny sarin’ny bibidia sy hanehoana ireo iray hetsy sy efatra arivo amby efatra alina, nefa raha manana ny finoana hahita io toko io amin’izany endriny izany ihany ianao.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Amin’ny maha-fizarana voalohany amin’ny boky fahasivy azy, dia misokatra amin’izany fanondroana izany izy, ary mampiasa ny lohateny hoe: Ho amin’ny Fiavian’ny Mpanjaka. Miharihary fa tsy ny Fiavian’i Kristy Fanindroany ihany no resahiny, fa koa ny fanoharana ny amin’ireo virijina folo, satria ny lohatenin’io fizarana io dia avy eo mitanisa an’i Paoly.

“Section 1—For the Coming of the King

“Fizarana 1—Ho an’ny Fiavian’ny Mpanjaka”

“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

“‘Fa vetivety foana, dia ho avy Izay ho avy, ary tsy hitaredretra.’ Hebreo 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

Ireo andininy roa manaraka dia navela tsy ho ao, nefa manampy amin’ny fahazavana ao amin’ilay andalan-teny.

For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

Fa afaka kelikely sisa, dia ho avy Ilay ho avy, ary tsy hahemotra. Ary ny marina dia ho velona amin’ny finoana; fa raha misy mihemotra kosa, dia tsy sitraky ny fanahiko izy. Fa isika tsy mba isan’izay mihemotra ho amin’ny fahaverezana, fa isan’izay mino ho amin’ny famonjena ny fanahy. Hebreo 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Paoly dia nanondro an’i Habakoka, izay ampitahaina ny virijiny hendry mahatoky sy ireo izay lazain’i Paoly hoe: “mihemotra ho amin’ny fahaverezana.” Hoy i Habakoka nilaza izany:

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao aminy; fa ny marina ho velona amin’ny finoany. Habakoka 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Ny fotoana fiandrasana ao amin’i Habakoka dia ny fotoana fiandrasan’ny virijina folo, ary ny toko momba ny Mpanjaka ho avy, mifandray amin’ny tenin’i Paoly ao amin’ny Hebreo, dia manondro ny fahatanterahana sy ny fampiharana lavorary an’ity toko ity amin’ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Izany vanim-potoana izany dia nanomboka tamin’ny 11 Septambra 2001 ary mifarana amin’ny lalàn’ny Alahady, izay krizy farany ho an’ny Advantisma Laodikia, izay ao amin’ny fanoharana ny amin’ny virijina folo dia ny fisehoan’ny toetra amin’ny fotoanan’ny lalàn’ny Alahady. Ny fehintsoratra farany amin’ity toko ity dia miresaka ny lalàn’ny Alahady, ary ny toko dia manomboka amin’ny firesahana ny 11 Septambra 2001.

“The Last Crisis

“Ang Huling Krisis”

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

“Isika dia miaina amin’ny fotoanan’ny farany. Ny famantarana ny andro, izay tanteraka haingana, dia manambara fa efa akaiky indrindra ny fihavian’i Kristy. Manetriketrika sy manan-danja ny andro iainantsika. Ny Fanahin’Andriamanitra dia esorina tsikelikely nefa tsy isalasalana hiala amin’ny tany. Efa mihatra sahady amin’ireo izay manamavo ny fahasoavan’Andriamanitra ny loza sy ny fitsarana. Ny loza eny an-tanety sy any an-dranomasina, ny fikorontanan’ny fiarahamonina, ny fampitahorana avy amin’ny ady, dia famantarana mialoha mampitandrina. Ireo dia manambara mialoha ny zava-manakaiky izay lehibe indrindra ny lanjany.

“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

“Ny asan’ny ratsy dia mampivondrona ny heriny sy manamafy ny firaisany. Mampatanjaka tena izy ireo ho amin’ilay krizy lehibe farany. Fiovana lehibe no tsy ho ela dia hitranga eto amin’izao tontolontsika izao, ary ny hetsika farany dia ho haingana.”

“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

“Ny toe-javatra misy eto amin’izao tontolo izao dia mampiseho fa efa mby eo amintsika indrindra ny andro sarotra. Feno famantarana momba ny fifandonana mahatsiravina hitranga tsy ho ela ny gazety isan’andro. Matetika no miseho ny fandrobana atao amim-pahasahiana. Fahita mahazatra ny fitokonana. Misy hatraiza hatraiza ny halatra sy ny vonoan’olona. Ny olona azon’ny demonia dia mamono lehilahy sy vehivavy ary zaza madinika. Efa voasariky ny faharatsiana ny olona, ary manjaka ny karazan-dratsy rehetra.

“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

Nahomby tamin’ny fanodikodinana ny rariny sy tamin’ny famenoana ny fon’ny olona ny faniriana hahazo tombontsoa feno fitiavan-tena ny fahavalo. “Mijanona lavitra ny rariny; fa lavo eny an-dàlana ny fahamarinana, ary tsy mahazo miditra ny hitsiny.” Isaia 59:14. Ao amin’ireo tanàna lehibe dia misy vahoaka maro velona ao anatin’ny fahantrana sy fahoriana, saiky tsy manan-kohanina, tsy manan-kialofana, ary tsy manan-kitafy; nefa ao amin’ireo tanàna ireo ihany dia misy koa ireo izay manana mihoatra noho izay irin’ny fo, izay miaina amin’ny firoboroboana, mandany ny volany amin’ny trano voaravaka sy voaomana lafo vidy, amin’ny firavahana ny tena manokana, na izay mbola ratsy kokoa aza, amin’ny fanomezana fahafaham-po ny filan’ny nofo, amin’ny toaka, paraky, ary zavatra hafa izay manimba ny herin’ny atidoha, mampikorontana ny saina, ary manambany ny fanahy. Miakatra eo anatrehan’Andriamanitra ny fitarainan’ny olombelona noana, raha toa kosa ka amin’ny karazam-pamoretana sy fangalaram-bola rehetra no anangonan’ny olona harena goavana dia goavana.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Tamin’ny fotoana anankiray, raha tany New York City aho, dia nantsoina aho tamin’ny alina mba hahita trano mitsangana, rihana ambonin’ny rihana, miakatra mankany an-danitra. Ireo trano ireo dia nohamarinina ho tsy mety may amin’ny afo, ary natsangana izy ireo mba hanomezam-boninahitra ny tompony sy ny mpanorina azy. Nitsangana avo kokoa hatrany ireo trano ireo, ary tao aminy no nampiasana ny akora lafo vidy indrindra. Ireo izay tompon’ireo trano ireo dia tsy nanontany tena hoe: ‘Ahoana no ahafahanay manome voninahitra an’Andriamanitra amin’ny tsara indrindra?’ Tsy tao an-tsainy ny Tompo.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

“Nihevitra aho hoe: ‘Indrisy, enga anie ireo izay mampiasa ny fananany toy izany hahita ny lalany tahaka ny ahitan’Andriamanitra azy! Manangona trano mijoalajoala izy, kanefa tena hadalana eo imason’ilay Mpanjakan’izao rehetra izao ny fandaminany sy ny fisainany. Tsy mandinika amin’ny herin’ny fo sy ny saina rehetra izay hahafahany manome voninahitra an’Andriamanitra izy. Very tsy hitany intsony izany, dia ny adidy voalohan’ny olona.’”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Raha nitsangana ireo trano avo sy mijoalajoala ireo, dia nifaly tamin’ny fireharehana feno fikasana ambony ny tompony, satria nanana vola hampiasaina hanomezana fahafaham-po ny tena sy hampahatezitra ny fialonan’ny namany izy. Ny ampahany lehibe tamin’ny vola izay nampiasainy tamin’izany dia azo tamin’ny fanaovana an-tery, tamin’ny fanitsakitsahana sy famoretana ny mahantra. Hadinony fa any an-danitra dia voatahiry ny kaontin’ny raharaham-barotra rehetra; ny fifanarahana tsy marina rehetra, ny asa fitaka rehetra, dia voasoratra ao. Ho avy ny fotoana izay hahatongavan’ny olona, amin’ny fitakiany sy ny fieboeboany, amin’ny fetra izay tsy havelan’ny Tompo hihoarany, ka hianatra izy fa misy fetra ny fandeferan’i Jehovah.

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Ny zavatra niseho teo anoloako taorian’izany dia fampitandremana momba ny afo. Nijery ireo trano avo sy noheverina ho tsy azon’ny afo levonina ny olona ka nanao hoe: ‘Azo antoka tanteraka ireny.’ Kanjo ireo trano ireo dia levon’ny afo toy ny hoe vita tamin’ny dity. Tsy nahavita na inona na inona hanakanana ny fandravana ireo paompy famonoana afo. Tsy nahavita nampandeha ireo paompy ireo ny mpamono afo.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Nampianarina aho fa rehefa tonga ny fotoanan’ny Tompo, raha tsy misy fiovana miseho ao am-pon’ny olona miavonavona sy fatra-paniry laza, dia ho hitan’ny olona fa ilay tanana izay nahery hamonjy dia hahery koa handringana. Tsy misy fahefana etỳ an-tany mahavonjy na mahasakana ny tanan’Andriamanitra. Tsy misy akora azo ampiasaina amin’ny fananganana trano izay hahavonjy azy ireny tsy ho ringana rehefa tonga ny fotoana voatendrin’Andriamanitra handefasany famaizana amin’ny olona noho ny fanaovany tsinontsinona ny Lalàny sy noho ny fireharehany feno fitiavan-tena.

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Tsy maro, na dia eo amin’ireo mpanabe sy mpitondra fanjakana aza, no mahafantatra ny antony fototra iorenan’ny toetry ny fiaraha-monina amin’izao fotoana izao. Ireo izay mitana ny fitantanan-draharaham-panjakana dia tsy mahavaha ny olan’ny fahalotoam-pitondrantena, ny fahantrana, ny fahantrana lalina, ary ny fitomboan’ny heloka bevava. Miezaka foana izy ireo, nefa tsy mahomby, mba hampiorina ny raharaham-barotra amin’ny fototra azo antoka kokoa. Raha mba hihaino bebe kokoa ny fampianaran’ny Tenin’Andriamanitra ny olona, dia hahita vahaolana ho an’ireo olana mampisafotofoto azy izy.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

Ny Soratra Masina dia manoritsoritra ny toetry ny izao tontolo izao mialoha indrindra ny fiavian’i Kristy fanindroany. Momba ireo olona izay manangona harena be amin’ny halatra sy ny fanerena no voasoratra hoe: “Efa nanangon-karena ho amin’ny andro farany hianareo. Indro, ny karaman’ny mpiasa izay nijinja ny tanimbolinareo, izay notazoninareo tamin’ny fitaka, dia mitaraina; ary ny fitarainan’ireo mpijinja dia efa tafiditra ao an-tsofin’ny Tompon’ny maro. Efa niaina tamin’ny fahafinaretana etỳ ambonin’ny tany hianareo ka nandefitra tamin’ny filanareo; efa namahanareo ny fonareo tahaka ny amin’ny andro famonoana biby. Efa nanameloka sy namono ny marina hianareo; ary tsy manohitra anareo izy.” Jakoba 5:3–6.

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Fa iza no mamaky ny fampitandremana omen’ireo famantarana ny andro, izay mihatanteraka haingana? Inona no fahatsapana aterak’izany amin’ny olon’izao tontolo izao? Fiovana inona no hita eo amin’ny toe-tsainy? Tsy misy mihoatra noho izay hita teo amin’ny toe-tsain’ny mponina tamin’ny tontolo andron’i Noa. Rotiky ny raharaham-barotra sy ny fahafinaretan’izao tontolo izao, ireo olona talohan’ny Safodrano dia ‘tsy nahalala mandra-pahatongan’ny Safodrano, ka nifaoka azy rehetra izany.’ Matio 24:39. Nisy fampitandremana nalefan’ny lanitra ho azy, nefa tsy nety nihaino izy. Ary ankehitriny, izao tontolo izao, izay tsy miraharaha velively ny feon’ny fampitandreman’Andriamanitra, dia mirohotra mankany amin’ny fandringanana mandrakizay.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

“Ny tany rehetra dia voahetsiky ny fanahin’ny ady. Ny faminaniana ao amin’ny toko fahiraika ambin’ny folo ao amin’i Daniela dia saika tonga amin’ny fahatanterahany tanteraka. Tsy ho ela dia hiseho ireo toe-javatra mampahory izay voalaza ao amin’ny faminaniana.”

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

“‘“Indro, ny Tompo manao ny tany ho foana, ka mandrava azy, ary mamadika azy, ka manely patrana ny mponina ao aminy…. Fa nandika ny lalàna izy, nanova ny didy, nandika ny fanekena mandrakizay. Koa levon’ny ozona ny tany, ary tonga lao izay monina eo aminy…. Mitsahatra ny hafalian’ny ampongatapaka, tapitra ny feon’izay mifaly, ary mitsahatra ny fifalian’ny lokanga.’ Isaia 24:1–8.

“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

“‘Indrisy ny amin’izany andro izany! fa efa antomotra ny andron’i Jehovah, ary ho avy tahaka ny fandringanana avy amin’ny Tsitoha izany…. Lò ao ambanin’ny baingany ny voa, rava tsy misy intsony ny trano fitahirizana, rodana ny trano-bary, fa malazo ny vary. Endrey ny fimonomononan’ny biby fiompy! very hevitra ny omby aman’ondry, satria tsy manan-kijana izy; eny, ny andian’ondry aza dia lao tokoa.’ ‘Maina ny voaloboka, ary ritra ny aviavy; ny ampongabendanitra sy ny rofia ary ny paoma koa, dia ny hazo rehetra any an-tsaha aza dia malazo avokoa; satria efa ritra ny fifaliana tsy ho eo amin’ny zanak’olombelona.’ Joela 1:15–18, 12.

“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

“‘Marary ao am-poko indrindra aho; … tsy mahazo mangina aho, satria efa renao, ry fanahiko, ny feon’ny trompetra, dia ny fanairana amin’ny ady. Loza mitohitohy no antsoina; fa rava ny tany rehetra.’ Jeremia 4:19, 20.”

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

“‘Nijery ny tany aho, ka, indro, foana tsy nisy endrika izy sady banga; ary ny lanitra koa, tsy nisy mazava. Nijery ny tendrombohitra aho, ka, indro, nihozongozona izy, ary ny havoana rehetra nihetsiketsika. Nijery aho, ka, indro, tsy nisy olona, ary ny voro-manidina rehetra teny amin’ny lanitra dia efa nandositra. Nijery aho, ka, indro, ny tany mahavokatra dia tonga efitra, ary ny tanàna rehetra tao aminy dia rava tanteraka.’ Andininy 23–26.

“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

“‘“Indrisy! fa lehibe izany andro izany, ka tsy misy tahaka azy; dia ny fotoan’ny fahorian’i Jakoba izany; nefa hovonjena hiala ao aminy izy.” Jeremia 30:7.

“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

“Tsy ny rehetra eto amin’izao tontolo izao no efa nifidy ny hiandany amin’ny fahavalo hanohitra an’Andriamanitra. Tsy ny rehetra no efa tonga tsy mahatoky. Misy vitsy mahatoky izay mahatoky marina amin’Andriamanitra; fa hoy Jaona manoratra: ‘Indreto izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy.’ Apokalypsy 14:12. Tsy ho ela dia hifanaovana ady mafy ireo manompo an’Andriamanitra sy ireo tsy manompo Azy. Tsy ho ela dia hohozongozonina izay rehetra azo hohozongozonina, mba hitoetra izay zavatra tsy azo hohozongozonina.

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

“I Satana dia mpianatra mazoto ny Baiboly. Fantany fa fohy ny androny, ary katsahiny amin’ny lafiny rehetra ny hanohitra ny asan’ny Tompo eto ambonin’ny tany. Tsy azo ambara amin’ny teny izay hevi-piainana hanjo ny vahoakan’Andriamanitra izay mbola ho velona etỳ ambonin’ny tany, rehefa mifangaro ny voninahitra avy any an-danitra sy ny fiverimberenan’ny fanenjehana tamin’ny andro lasa. Handeha ao amin’ny fahazavana avy amin’ny seza fiandrianan’Andriamanitra izy ireo. Amin’ny alalan’ny anjely dia hisy fifandraisana tsy tapaka eo amin’ny lanitra sy ny tany. Ary Satana, voahodidin’ny anjely ratsy sady milaza ny tenany ho Andriamanitra, dia hanao fahagagana isan-karazany, mba hamitahana, raha azo atao, na dia ny voafidy aza. Tsy hahita fiarovana amin’ny fanaovana fahagagana ny vahoakan’Andriamanitra, satria hosokafan’i Satana ny fahagagana izay hatao. Ny vahoakan’Andriamanitra, voasedra sy voazaha toetra, dia hahita ny heriny ao amin’ilay famantarana voalaza ao amin’ny Eksodosy 31:12–18. Izy ireo dia tsy maintsy hiorina mafy eo amin’ny teny velona hoe: ‘Voasoratra hoe.’ Io ihany no fototra tokana ahafahany mijoro tsy ho azo hozongozonina. Izay nandika ny fanekeny tamin’Andriamanitra dia ho tsy manana an’Andriamanitra sy tsy manan-kantenaina amin’izany andro izany.

“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

Ny mpivavaka amin’Andriamanitra dia ho voamarika manokana amin’ny fanajany ny didy fahefatra, satria izany no famantarana ny herin’Andriamanitra Mpahary sy vavolombelon’ny fitakiany ny fanajana sy ny fiankohofan’ny olombelona aminy. Ny ratsy fanahy kosa dia ho voamarika amin’ny ezaka ataony handrava ny tsangambaton’ny Mpahary sy hanandratra ny fanorenan’i Roma. Amin’io raharahan’ny fifanoherana io dia ho voazarazara ho sokajy roa lehibe ny tontolo kristiana manontolo: ireo izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy, ary ireo izay miankohoka amin’ilay bibidia sy ny sariny ka mandray ny mariny. Na dia hampiray ny heriny aza ny fiangonana sy ny fanjakana mba hanery ny olona rehetra, “na ny madinika na ny lehibe, na ny manankarena na ny malahelo, na ny andevo na ny tsy andevo,” handray ny mariky ny bibidia, dia tsy handray izany ny olon’Andriamanitra. Apokalypsy 13:16. Ilay mpaminany tany Patmo dia mahita “ireo izay naharesy ny bibidia sy ny sariny ary ny mariny sy ny isan’ny anarany, mitsangana eo ambonin’ny ranomasina fitaratra, mitana ny lokangan’Andriamanitra,” ary mihira ny fihiran’i Mosesy sy ny Zanak’ondry. Apokalypsy 15:2.

“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

“Fitsapana sy fisedrana mampahatahotra no miandry ny vahoakan’Andriamanitra. Ny fanahin’ny ady dia mampihetsika ny firenena hatrany amin’ny faran’ny tany iray ka hatrany amin’ny ilany. Kanefa eo afovoan’ny andro fahoriana izay ho avy,—andro fahoriana izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena,—ny vahoaka voafidin’Andriamanitra dia hijoro tsy ho voahozongozona. Satana sy ny miaramilany tsy hahafaty azy, fa ny anjely izay mahery indrindra amin-kery no hiaro azy.” Testimonies, volume 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Ilay iray hetsy sy efatra arivo amby efatra alina, izay “vahoakan’Andriamanitra nozahana sy voasedra” sy “vahoakany voafidy,” dia “hijoro tsy hohozongozonina” rehefa averina indray “ny fanenjehana tamin’ny lasa.” Ny fahazavana “handehanany” dia ny fahazavan’ny hafatry ny tombo-kase fahafito, izay ilay antso amin’ny misasakalina, izay ilay fahazavana mampahafantatra ny fiforonan’ny sarin’ilay bibidia.