The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Ny adihevitra farany tiako ampiraisina amin’ireo fanaporofoana ara-tantara hafa momba ny tandindon’i Roma ao anatin’ny tantaran’ny Advantista dia ny bokin’i Joela. Taorian’ny 11 Septambra 2001 no niseho izany adihevitra izany, ary raha tsy dinihina ny toe-javatra tamin’izany vanim-potoana izany dia mety hisy teboka madinika nefa manan-danja ho diso tanteraka. Mba hametrahana ireo toe-javatra ireo ao anatin’ny tontolony dia ilaina ny mandinika ny tantaran’ny Millerita. Tamin’ny 11 Aogositra 1840 no nahatanteraka ny faminaniana momba ny fotoana ao amin’ny Apokalypsy toko faha-sivy, andininy faha-dimy ambin’ny folo.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Ary novahana ireo anjely efatra, izay efa voaomana ho amin’ny ora iray sy andro iray sy volana iray ary taona iray, mba hamono ny ampahatelon’ny olona. Apokalypsy 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Ny andininy dia manondro ny “ora iray, sy andro iray, sy volana iray, ary taona iray,” ho mitovy amin’ny telonjato iraika amby sivifolo taona sy dimy ambin’ny folo andro. Ireo anjely efatra ireo dia nisolo tena ny fotoana nitsanganan’ny finoana silamo teo amin’ny fahefana ka nitondrany ady namely an’i Roma, nanomboka tamin’ny 27 Jolay 1449. Ny teboka fanombohana dia nofaritana tamin’ny fampiasana ny teboka fiafaran’ny faminaniana ara-potoana hafa naharitra dimampolo amby zato taona. Ny faminaniana ara-potoana voalohany, naharitra dimampolo amby zato taona, dia naseho tao amin’ny tantaran’ny loza voalohany, izay trompetra fahadimin’ny Apokalypsy toko faha-sivy koa. Rehefa nifarana tamin’ny 27 Jolay 1449 ny faminaniana naharitra dimampolo amby zato taona, dia nanomboka ilay faminaniana ara-potoana izay dinihintsika ankehitriny, ary telonjato iraika amby sivifolo taona sy dimy ambin’ny folo andro tatỳ aoriana dia nifarana tamin’ny 11 Aogositra 1840 ilay faminaniana.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
I William Miller dia nahatakatra fa ireo hery ao amin’ny Apokalypsy sivy dia maneho ny finoana silamo; ary talohan’ny datin’ny 11 Aogositra 1840, dia nisy Millerita iray antsoina hoe Josiah Litch namoaka faminaniana iray mifototra amin’ny faminaniana izay nanondro fa amin’ny taona 1840 dia hitsahatra ny Fanjakana Ambony Ottoman. Folo andro talohan’ny 11 Aogositra 1840, dia nohatsarain’i Litch sy nohavaoziny ny faminaniany mba hanondroana tsy ny taona hahatanterahan’ilay faminaniana ihany, fa ny taona sy ny andro ary ny volana mihitsy. Sister White dia maneho hevitra momba ny fiantran’ny faminanian’i Litch teo amin’ny tontolo ara-pivavahan’ireo Millerita rehefa tanteraka ilay zava-nitranga.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Tamin’ny taona 1840 dia nisy fahatanterahan’ny faminaniana iray hafa niavaka izay nampihetsi-po ny fahalianan’ny olona maro. Roa taona talohan’izany, Josiah Litch, iray tamin’ireo mpitory filazantsara lehibe nitory ny fiavian’i Kristy fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, ka naminany ny fianjeran’ny Fanjakana Ottoman. Araka ny kajikajiny, io fahefana io dia ho resy... amin’ny 11 Aogositra 1840, izay fotoana azo antenaina haharavan’ny fahefana Ottoman ao Constantinople. Ary izany, mino aho, dia ho hita fa toy izany tokoa.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Tamin’ilay fotoana voafaritra indrindra, i Torkia, tamin’ny alalan’ny masoivohony, dia nanaiky ny fiarovan’ireo hery mpiara-dia ao Eoropa, ka noho izany dia nametraka ny tenany teo ambanin’ny fifehezan’ireo firenena kristiana. Ilay zava-nitranga dia nanatanteraka marina tokoa ilay faminaniana. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana faminaniana noraisin’i Miller sy ireo namany, ary tosika mahatalanjona no nomena ny hetsika momba ny fiavian’i Kristy. Olona nanam-pahaizana sy ambony toerana no niray tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary hatramin’ny 1840 ka hatramin’ny 1844 dia niitatra haingana ny asa.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Ny fankatoavany io zava-nitranga io dia efa notafihina imbetsaka nandritra ny taona maro tamin’ny fomba isan-karazany nataon’ireo Advantista Mitandrina ny Andro Fahafito Laodiseana. Tahaka ny amin’ny “fito heny” sy “ny fanatitra isan’andro”, ny fanafihana ity fahamarinana ity dia fandavana ny fanorenana araka ny anehoana azy eo amin’ireo vato fisaka roa masina, ary koa ny fahefan’ny Fanahin’ny Faminaniana. Marolafy ny antony niasan’i Satana handrava ny fitokisana amin’ity tantara ity.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Ny faminanian’i Litch dia nampiasa “ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i Miller.” Nomena fahazavan-tsaina momba ny singan’ny fotoana ara-paminaniana i Miller, ary izay rehetra misalasala fa ny hafatr’i Miller dia niorina tamin’ny fotoana ara-paminaniana, dia mila mandinika fotsiny ireo tabilao navelan’ireo mpisava lalana tamin’ny 1843 sy 1850 mba hanamafisana fa marina izany. Talohan’ny 11 Aogositra 1840, ireo izay nanohitra ny faminanian’i Miller momba ny fiverenan’i Kristy dia nilaza fa tsy azo ampiasaina ny fotoana ara-paminaniana mba hahafantarana ny fotoana hiverenan’i Kristy. Matetika izy ireo no nampiasa ny filazan’ny Baiboly momba ny tsy fahafantarana ny andro na ny ora, mba hanoherana ny hafany sy ny asany.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Fa ny amin’izany andro sy ora izany dia tsy misy mahalala, na dia ny anjelin’ny lanitra aza, fa ny Raiko ihany. Fa tahaka ny tamin’ny andron’i Noa, dia ho tahaka izany koa ny fihavian’ny Zanak’olona. Fa tahaka ny tamin’ny andro talohan’ny safodrano, raha nihinana sy nisotro izy ireo, nampaka-bady sy namoaka-vavy, mandra-pahatongan’ny andro nidiran’i Noa tao amin’ny sambofiara, ary tsy nahalala izy ireo mandra-pahatongan’ny safodrano ka nanaisotra azy rehetra; dia ho tahaka izany koa ny fihavian’ny Zanak’olona. Ary amin’izany dia hisy roa lahy any an-tsaha; ny anankiray horaisina, ary ny anankiray havela. Matio 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Na eo aza izany andalan-teny izany, dia nahita porofo ara-Baiboly be loatra ny Millerita mba hanohanana ny faminaniany, ka nanohy sy niasa araka ny fitsipika iray izay nofaritan’i Sister White tatỳ aoriana.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Tsy misy olona mahalala ny andro na ny ora’ no hevitra nentina matetika indrindra nandrosoin’ireo nandà ny finoana ny fiavian’i Kristy. Izao no Soratra Masina: ‘Fa ny amin’izany andro sy ora izany dia tsy misy mahalala, na dia ny anjelin’ny lanitra aza, afa-tsy ny Raiko ihany.’ Matio 24:36. Fanazavana mazava sy mirindra momba io andininy io no nomen’ireo izay niandry ny Tompo, ary naseho mazava koa ny fampiasana diso nataon’ireo nanohitra azy. Ireo teny ireo dia nolazain’i Kristy tamin’ilay resaka tsy hay hadinoina nataony tamin’ny mpianany teo an-tendrombohitra Oliva, rehefa niala tao amin’ny tempoly Izy tamin’ny farany. Nanontany Izy ireo hoe: ‘Inona no ho famantarana ny fihavianao sy ny faran’izao tontolo izao?’ Dia nomen’i Jesosy famantarana izy, ary hoy Izy: ‘Rehefa hitanareo izany rehetra izany, dia fantaro fa efa akaiky Izy, eo am-baravarana indrindra.’ Andininy 3, 33. Ny tenin’ny Mpamonjy iray dia tsy azo atao handrava ny teniny hafa. Na dia tsy misy olona aza mahalala ny andro na ny ora hahatongavany, dia nampianarina isika sady takiana amintsika ny hahalala rehefa akaiky izany. Ary mbola ampianarina koa isika fa ny fanaovana tsinontsinona ny fampitandremany, sy ny fandavana na ny tsy firaharahiana hahalala rehefa akaiky ny fiaviany, dia ho loza mahafaty ho antsika tahaka ny nahazo ireo izay velona tamin’ny andron’i Noa noho ny tsy fahalalany ny fotoana nahatongavan’ny safodrano. Ary ilay fanoharana ao amin’io toko io ihany, izay mampifanohitra ny mpanompo mahatoky sy ny mpanompo tsy mahatoky, ary manambara ny fitsarana hihatra amin’ilay nilaza tao am-pony hoe: ‘Maharitra ela ny fiverenan’ny Tompoko,’ dia mampiseho amin’ny fomba ahoana no hijeren’i Kristy sy hanomezany valisoa ireo izay hitany miambina sy mampianatra ny fihaviany, ary ireo izay mandà izany. ‘Koa amin’izany miambena hianareo,’ hoy Izy. ‘Sambatra izany mpanompo izany, raha avy ny tompony ka hahita azy manao izany.’ Andininy 42, 46. ‘Koa raha tsy miambina hianao, dia ho avy aminao toy ny mpangalatra Aho, ary tsy ho fantatrao izay ora hihaviako aminao.’ Apokalypsy 3:3.” Ilay Fiadiana Lehibe, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Rehefa tanteraka ny faminanian’i Litch, dia nisy lehilahy “manam-pahaizana sy manana toerana niara-niray tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana ny heviny, ary hatramin’ny 1840 ka hatramin’ny 1844 dia niely haingana ny asa.” Nomena hery ny hafatr’i Miller rehefa nohamarinina ho fitsipika manan-kery ireo fitsipiny momba ny fandikana ny faminaniana. Ho valin’ny fahatanterahan’ilay faminaniana ara-potoana, tsy vitan’ny hoe nohamafisina ireo fitsipik’i Miller, ka maro no nanatevin-daharana ny hetsika Millerita, fa izay tena nanan-danja ara-paminaniana koa dia ilay fitsipika voalohany tamin’ireo fitsipik’i Miller no efa nohamarinina. Ary koa, ny zava-misy fa ny fanamafisana dia tontosa tamin’ny fampiharana faminaniana iray momba ny loza faharoa amin’ireo loza telo, izay koa no trompetra fahadimy sy fahenina ary fahafito.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Ny fanomezam-pahefana ny hafatr’i Miller dia nanjary iray amin’ireo famantarana lehibe indrindra teo amin’ny hetsika fanavaozana Millerita. Efa voatandindon’ny batisan’i Jesosy izany. Nanamarika izy fa efa natomboka ny dingan’ny fizahan-toetra farany ho an’ny vahoakan’ny fanekena teo aloha (ny Protestanta). Nanjary ivon’ny fanafihan’i Satana nanohitra ny hetsika sy ny hafatra Millerita manontolo izany.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Izay fanontaniana rehetra azon’i Satana atsangana ao an-tsaina mba hamoronana fisalasalana momba ny tantara lehibe mikasika ny dia nodiavin’ny vahoakan’Andriamanitra tamin’ny lasa dia mahafaly ny fiandrianany satanika ka fahatafintohinana amin’Andriamanitra. Ny filazana ny fiavian’ny Tompo tsy ho ela amin-kery sy voninahitra lehibe eto amin’izao tontolontsika izao dia fahamarinana, ary tamin’ny taona 1840 dia nisy feo maro natsangana ho amin’ny fanambarana izany.” Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
Tamin’ny 11 Septambra 2001 dia tonga teo amin’ny tantara ara-paminaniana ny loza fahatelo. Io zava-nitranga io dia nanamafy ny fitsipika fototra amin’ny fandikana ny faminaniana izay noraisin’ny hetsiky ny anjely fahatelo izay nanomboka tamin’ny 1989. Ny fahamarinana voalohany izay nosokafana tamin’ny iraky izany hetsika fanavaozana izany dia nosokafana tamin’ny 1989, ary tsy ny andininy enina farany ao amin’ny Daniela toko faha-11 izany. Fa ny fahamarinana milaza fa ny hetsika fanavaozana rehetra dia mifanaraka sy mihazakazaka mifanitsy amin’ny samy izy, ary tokony hatambatra andalana eo ambonin’ny andalana izy ireny mba hahafantarana ireo toetra mampiavaka ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo, izay hetsiky ny anjely fahatelo. Ny famelabelarana ampahibemaso voalohany indrindra izay nataoko dia tamin’ny fivorian’ny lasy tamin’ny 1994, na angamba 1995. Tsy momba ny andininy enina farany ao amin’ny Daniela toko faha-11 ilay famelabelarana, fa momba ireo tsipika fanavaozana izay mihazakazaka mifanitsy amin’ny samy izy.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Rehefa tanteraka tamin’ny 11 Septambra 2001 ny faminanian’ny finoana silamo momba ny loza fahatelo, dia nifanandrify tamin’ny 11 Aogositra 1840 izany. Tamin’ny 1840, ny faminaniana momba ny loza voalohany sy faharoa dia nanamafy ny hafatry ny Millerites, ary tamin’ny 11 Septambra 2001 kosa, ny faminaniana momba ny loza fahatelo dia nanamafy ny hafatry ny Future for America. Ny fanekena izany zava-misy izany dia nitondra olona marobe ho ao amin’ilay hetsika, izay teo aloha dia olona iray no tena nisongadina indrindra tao. Avy eo dia nanjary notafihin’ny fanoherana ny hafatry ny hetsika sy ny iraka nitondra izany, tahaka ny nahatonga ny tantaran’ny 1840 ho ivon’ny fanafihan’i Satana nandritra ireo am-polony taona nanaraka.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Ireo izay nanatevin-daharana ny hetsika Future for America dia nandray ireo fitsipiky ny fandikana ara-paminaniana izay nangonin’ilay mpitondra hafatra ao amin’izany tantara izany. Ny iray amin’ireo fitsipika ireo, angamba ny manan-danja indrindra amin’izy rehetra, dia sady mbola fitsipiky ny fampiharana in-telo ny faminaniana. Tonga tamin’ny fahatakarana ilay mpitondra hafatra fa misy fahamarinana ara-paminaniana sasantsasany izay naseho tamin’ny fahatanterahana telo voafaritra manokana. Noho ny finoana fa naverina tao amin’ny tantaran’ny iray hetsy sy efatra amby efapolo arivo ny tantaran’ny Millerita, dia hita fa ny 11 Aogositra 1840 dia tandindon’ny 11 Septambra 2001, ary fa ireo tsipika fanavaozana masina hafa koa dia nanana izany mari-dalana izany indrindra.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Ny porofon’ny famerenana ny tsipika rehetra momba ny fanavaozana masina ao anatin’ny tsipiky ny anjely fahatelo dia novelarin’ny Liona avy amin’ny fokon’i Joda avy eo. Hita fa tahaka ny nanatanterahan’ny tantaran’ny Millerita ny fanoharana ny amin’ny virijina folo araka ny litera tsirairay indrindra, dia toy izany koa no nanatanterahan’ny tantaran’ny Future for America izany.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no asaina mandinika ny fanoharana ny amin’ny virijina folo, dimy tamin’ireo no hendry, ary dimy no adala. Efa tanteraka sy mbola ho tanteraka hatramin’ny litera farany io fanoharana io, satria manana fampiharana manokana amin’izao andro izao izy, ary tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka izy ary mbola hitohy ho fahamarinana ankehitriny mandra-pahatapitry ny andro.” Review and Herald, 19 Aogositra 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Ny kotrokorana fito ao amin’ny Apokalypsy toko faha‑10 dia nekena ho manondro ny fanandraman’ny Millerita nanomboka tamin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, ary koa ny tantaran’ny 11 Septambra 2001 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Ilay fahazavana manokana nomena an’i Jaona, izay naseho tamin’ny alalan’ny kotrokorana fito, dia fanehoana an-tsoratra mialoha ny zava-nitranga izay hiseho eo ambanin’ny hafatry ny anjely voalohany sy faharoa....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Rehefa ireo kotrokorana fito ireo nanao ny feony, dia tonga tamin’i Jaona ny didy, tahaka izay nomena an’i Daniela ny amin’ilay boky kely hoe: ‘Asio tombo-kase ireo zavatra izay nambaran’ny kotrokorana fito.’ Ireo dia mifandray amin’ny zava-mitranga amin’ny ho avy, izay haseho amin’ny filaharany.” The Seventh-day Adventist Bible Commentary, boky faha-7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Nekena fa i Sister White dia nilaza mivantana fa ny fihetsiky ny anjely fahatelo dia mifanaraka amin’ny fihetsiky ny anjely voalohany sy faharoa.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
«Andriamanitra dia nanome ny hafatry ny Apokalypsy 14 ny toerany ao amin’ny filaharan’ny faminaniana, ary ny asany dia tsy tokony hitsahatra mandra-pahatongan’ny famaranana ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao andro izao, ary tokony hizotra mifanindran-dalana amin’ity manaraka ity. Ny anjely fahatelo dia manambara ny fampitandremany amin’ny feo mahery. “Rehefa afaka izany zavatra izany,” hoy Jaona, “dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe, ary nohazavain’ny voninahiny ny tany.” Ao amin’io fahazavana io dia miray ny fahazavan’ireo hafatra telo rehetra.» The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Ny fihetsiky ny anjely voalohany sy faharoa dia mifanindran-dalana amin’ny fihetsiky ny anjely fahatelo. Ny faminaniana izay nanome hery ny fihetsiky ny anjely voalohany sy faharoa dia nohamafisin’ny fahatanterahan’ny faminanian’ny fotoana momba ny loza voalohany sy faharoa; ary ny fanomezan-kery ny fihetsiky ny anjely fahatelo dia nohamafisin’ny fahatanterahan’ny faminaniana momba ny loza fahatelo.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Tahaka ny tamin’ny 11 Aogositra 1840, raha nohamafisina ny hafatr’i Future for America, dia “maro be no resy lahatra ny amin’ny maha-marina ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i” Future for America, ary “nomena hery manosika mahagaga ny hetsika adventista.” “Niray hina tamin’i” Future for America “ireo lehilahy manam-pahaizana sy manan-kaja,” “na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra” ny hafatra ara-paminanian’i Future for America. Ilay fitsipika manokana an’i Future for America izay nanamafy mazava tsara fa ny 11 Septambra 2001 dia fahatanterahan’ny faminaniana dia “fampiharana in-telo ny faminaniana.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Rehefa raisintsika ny fomba fijery fototra momba ny Islamo ny amin’ny loza voalohany sy ny loza faharoa, araka ny aseho eo amin’ireo tabilao masina roa, miaraka amin’ny fijoroana an-tsoratra nataon’ireo izay nampianatra ny hafatra, dia fantatsika ireo toetra ara-paminaniana manokana mifandray amin’ny loza voalohany sy ny loza faharoa. Mampianatra miverimberina, amin’ny fomba samihafa, ny Baiboly fa ny fahamarinana dia aorina eo ambonin’ny fijoroan’ny roa. Ny toetra ara-paminaniana an’ny loza voalohany, rehefa ampiarahina amin’ny toetra ara-paminaniana an’ny loza faharoa, no mampiorina ny toetra ara-paminaniana an’ny loza fahatelo. Tena voafaritra mazava tokoa ilay fampiharana intelo ny Islamo amin’ny famantarana ny fahatongavan’ny loza fahatelo tamin’ny 11 Septambra 2001, ka tsy azo atao ny tsy hahita izany, na dia maro aza no mifidy ny hanakimpy ny masony manoloana ny porofo.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Ny fampiharana avo telo heny ny faminaniana dia nametraka tamin’ny fomba mafy orina fa tonga tamin’ny 11 Septambra 2001 ny loza fahatelo. Tamin’izay no nahitana fa ilay fitsipika dia nifandray mivantana tamin’ny hafatry ny anjely faharoa, izay, tamin’ny andron’ny Millerita ary koa amin’ny andron’ny efatra arivo sy iray hetsy amby efatra alina, no vanim-potoana izay androtsahana ny Fanahy Masina. Ireo tantara roa ireo dia samy fahatanterahan’ny fanoharana momba ireo virijina folo, ary ao amin’ilay fanoharana dia ny hafatry ny Antso amin’ny Misasakalina no isehoan’ny fanavahana ny hendry sy ny adala, ary eo ihany koa no anomezana hery ny hafatry ny anjely faharoa.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Tamin’ny efa ho fiafaran’ny hafatry ny anjely faharoa dia nahita fahazavana lehibe avy any an-danitra aho, namirapiratra teo amin’ny vahoakan’Andriamanitra. Ny taratr’io fahazavana io dia toa namirapiratra tahaka ny masoandro. Ary reko ny feon’ny anjely niantso mafy hoe: ‘Indro, avy ny Mpampakatra; mivoaha hifanena Aminy ianareo!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Ity no antso tamin’ny misasakalina, izay tokony hanome hery ny hafatry ny anjely faharoa. Nisy anjely nirahina avy tany an-danitra mba hamoha ireo olomasina kivy sy hanomana azy ho amin’ilay asa lehibe eo anoloany. Tsy ireo lehilahy nanan-talenta indrindra no voalohany nandray izany hafatra izany. Nisy anjely nirahina ho any amin’ireo manetry tena sy feno fanoloran-tena, ary nanosika azy ireo hanandratra ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha ianareo hitsena Azy!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Ao amin’ny tantaran’ny anjely voalohany sy faharoa, ny firotsahan’ny Fanahy Masina dia tanterahina amin’ny alalan’ny Antso Amin’ny Misasakalina izay miray amin’ny hafatry ny anjely faharoa. Averina izany ao amin’ny tantaran’ny anjely fahatelo.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Nirahina hanampy ilay anjely mahery avy any an-danitra ny anjely, ary nandre feo aho izay toa naneno hatraiza hatraiza hoe: Mivoaha avy ao aminy, ry oloko, mba tsy ho mpiray amin’ny fahotany hianareo, ary mba tsy handray ny lozany; fa tafakatra hatrany an-danitra ny fahotany, ary tsaroan’Andriamanitra ny helony. Toa fanampin’ny hafatra fahatelo io hafatra io, ary niray taminy, tahaka ny niraisan’ny antso tamin’ny misasakalina tamin’ny hafatry ny anjely faharoa tamin’ny taona 1844. Nitoetra teo amin’ireo olona masina niaritra sy niandry ny voninahitr’Andriamanitra, ary tsy natahotra izy ireo nanome ny fampitandremana farany manetriketrika, nitory ny fahalavoan’i Babylona, sady niantso ny olon’Andriamanitra hivoaka avy ao aminy; mba hahafahany mandositra ny loza mahatahotra hanjo azy.” Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Raha ny amin’ny fampiharana avo telo heny ny faminaniana, ny hafatry ny anjely faharoa dia maneho fampiharana avo telo heny ny faminaniana, satria ao amin’ireo tantara roa ireo ny hafatra dia i Babylona lavo indroa.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Ary nisy anjely iray hafa nanaraka, nanao hoe: Rava Babylona, rava ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany. Apokalypsy 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Ilay anjely mahery ao amin’ny Apokalypsy toko faha‑folo dia nidina niaraka tamin’ny fahatanterahan’ny faminaniana momba ny loza voalohany sy faharoa tamin’ny 11 Aogositra 1840, ary tamin’ny fanaovany izany dia naneho mialoha ny fidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo tamin’ny 11 Septambra 2001. Ary avy eo ilay anjely izay mampahazava ny tany amin’ny voninahiny dia nanao fanambarana.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ary niantso tamin’ny feo mahery izy ka nanao hoe: Rava! rava Babylona lehibe, ary tonga fonenan’ny demonia sy fitobian’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy maharikoriko rehetra. Apokalypsy 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
Ny hafatry ny anjely faharoa ao amin’ny toko fahefatra ambin’ny folo, sy ny anjely mahery ao amin’ny toko fahavalo ambin’ny folo, dia manondro fa efa indroa no lavo Babylona, ary io hafatra io no manondro an’i Babylona amin’ny andro farany. Manondro an’i Babylona amin’ny andro farany izy, satria ny fianjeran’i Babylona indroa teo aloha, tamin’ny andron’i Nimroda, sy tamin’ny andron’i Nebokadnezara hatramin’i Belsazara, no mametraka ireo toetra ara-paminaniana amin’ny fianjeran’ilay vehivavy janga ao amin’ny Apokalypsy fito ambin’ny folo izay voasoratra eo amin’ny handriny hoe: “Babylona Lehibe.” Ny hamantarana izany fianjeran’i Babylona amin’ny andro farany izany dia mitaky ny vavolombelona roa avy amin’ireo fianjeran’i Babylona roa teo aloha, satria ny hafatry ny andro farany dia hoe: lavo Babylona, lavo izy. Rehefa nidina ilay anjely mahery, tamin’ny fotoana nampidinana ireo trano lehibe tao New York City noho ny fikasihan’Andriamanitra, dia tamin’ny fanambarany no nanambarany ny fitsipiky ny fampiharana intelo ny faminaniana. Ilay fampiharana intelo ny faminaniana izay nametraka ny 11 Septambra 2001 ho fahatanterahan’ny Tenin’Andriamanitra ara-paminaniana dia ny fampiharana intelo an’ireo loza telo.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Tamin’izany fahatanterahana izany dia maro no niray tamin’ny hetsika Future for America, ary resy lahatra izy ireo ny amin’ireo foto-kevitry ny fandikana ara-paminaniana izay nampiasain’ny Future for America. Niverina indray ny 11 Aogositra 1840, ary tamin’izany famerimberenana izany dia tsy ny fitsipika fototry Miller no nohamafisina, dia ilay hoe ny andro iray dia misolo taona iray ao amin’ny faminanian’ny Baiboly, fa ny fitsipika fototry ny Future for America kosa dia ny hoe ny tantaran’ny Millerita momba ny hafatry ny anjely voalohany sy faharoa dia averina ao amin’ny tantaran’ny hetsiky ny anjely fahatelo.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Toa miharihary ho azy fa raha ny taona 1840 dia tonga fanafihana manokana avy amin’ny fiandrianan’i Satana, araka ny amantaràn-dRahavavy White an’i Satana, dia tokony ho niharan’ny fanafihana mitovitovy amin’izany koa ny tantaran’ny 11 Septambra 2001. Koa dia hitantsika ny teoria tsikombakomba izay manondro ny anjara asan’ny globalista, na ny Zezoita, na ny CIA, na ny fianakaviana Bush, na fitambaran’ireo hery ireo. Ireo teoria ireo, na dia misy singam-pahamarinana sasantsasany aza ao anatiny, dia natao handà ny hevitra fa fikasan-tanan’Andriamanitra no nampirodana ireo trano lehibe tao New York City, ka nanamarika ny fahatongavan’ny loza fahatelo teo amin’ny tantaran’ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny ve tonga ilay teny izay nambarako fa hovafan’ny onjan-dranomasina mahery i New York? Tsy mbola nilaza izany mihitsy aho. Efa nilaza aho, raha nijery ireo trano lehibe naorina miakatra any aho, rihana manaraka rihana, hoe: ‘Endrey ny loza mahatahotra hiseho rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolon’ny Apokalypsy dia fampitandremana ny amin’izay ho tonga eto ambonin’ny tany. Kanefa tsy manana fahazavana manokana momba izay ho tonga amin’i New York aho, afa-tsy izao ihany: fantatro fa indray andro any dia harodana ireo trano lehibe any noho ny fihodinana sy fanonganana ataon’ny herin’Andriamanitra. Araka ny fahazavana nomena ahy dia fantatro fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’i Jehovah, fikasihana iray avy amin’ny heriny mahery, dia hirodana ireo rafitra goavana ireo. Hiseho ny toe-javatra mahatahotra, izay tsy hainay saintsainina ny halehibeny.” Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Ny petra-kevitra momba ny tsikombakomba, na dia tsy misy fahamarinana aza na misy ampahany amin’ny fahamarinana, dia samy manimba avokoa ny fahamarinana fa ny asan’Andriamanitra tamin’ny fitantanany araka ny famindram-pony no nahatonga ny zava-nitranga tamin’io daty io. Ireo petra-kevitra isan-karazany momba ny tsikombakomba ireo dia fanafihan’i Satana avy any ivelan’ny hetsika hanoherana ny fahamarinana; nefa niasa koa izy hanimba ny fahamarinana avy ao anatin’ilay hetsika. Ny iray amin’ireo fanafihana avy ao anatiny ireo dia miorina amin’ny fandavana an’i Roma ho lohahevitry ny bokin’i Joela.
We will consider that controversy in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka izany fifanolanana izany.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Ny tenin’i Jehovah izay tonga tamin’i Joela, zanak’i Petoela. Henoy izao, ianareo loholona, ary mihainoa, ianareo mponina rehetra amin’ny tany. Efa nisy toy izao va tamin’ny andronareo, na tamin’ny andron’ny razanareo aza? Ambarao amin’ny zanakareo izany, ary aoka ny zanakareo hilaza amin’ny zanany, ary ny zanany kosa amin’ny taranaka hafa indray. Izay sisan’ny valala mpandrava dia nohanin’ny valala; ary izay sisan’ny valala dia nohanin’ny bibikely mpikiky; ary izay sisan’ny bibikely mpikiky dia nohanin’ny sompanga. Mifohaza, ianareo mpimamo, ka mitomania; ary midradradradrà, ianareo rehetra mpisotro divay, noho ny divay vaovao; fa voaesotra tsy ho eo am-bavanareo izany. Fa misy firenena miakatra hamely ny taniko, mahery sady tsy tambo isaina, izay ny nifiny dia nify tahaka ny an’ny liona, ary manana vazan’ny liona lehibe izy. Joela 1:1–6.