Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
Tahaka ny nanamafisan’ny 11 Aogositra 1840 ireo fitsipika neken’i Miller, dia taorian’ny 11 Septambra 2001 dia hitan’izay vonona hahita fa ireo foto-kevitra ara-paminaniana noraisin’ny Future for America no fomba fiasa marina ara-Baiboly momba ny ranonorana farany, araka ny voambara ao amin’ny Isaia toko faha-valo amby roapolo. Ny fampiharana ny tsipika fanavaozana eo ambonin’ny tsipika fanavaozana, araka ny asehon’ny tantara masina, no nanorina fa ny 11 Septambra 2001 dia famerenana ny 11 Aogositra 1840.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Hita fa tamin’ny nidinan’ilay anjely mahery ao amin’ny Apokalypsy faha‑10 tamin’ny taona 1840, dia naneho tandindona ny fidinany tamin’ny taona 2001 Izy. Samy nidina ireo anjely roa ireo tamin’ny fotoana nahatanterahan’ny faminaniana momba ny finoana silamo. Avy eo dia nitombo ny hetsika, raha namaly ny fahombiazan’ny fomba fiasa ny lehilahy sy ny vehivavy. Ny fitarihan’ny Advantista Mitandrina ny Andro Fahafito Laodiseana dia nolalovana tamin’ny andro farany tamin’ny taona 1989, ary ankehitriny io fiangonana io dia niditra tao amin’ny dingam-pitsapana farany ho azy, raha nanomboka nifidy ny hetsiky ny anjely fahatelo ho mpitondra teniny amin’ny andro farany ny Tompo.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
Ny fitsipika ambony indrindra tamin’ireo fitsipika nomena ho an’ny andro farany dia ny fampiharana intelo ny faminaniana. Indrindra tamin’izany fotoana izany no nisian’ny fampiharana intelo ny loza telo, izay nanohana mazava tsara ny zava-nitranga tamin’ny 11 Septambra 2001. Rehefa nodinihina tamim-pahitsiana izany fahamarinana izany, ireo izay tamin’izany fotoana izany dia notarihina ho amin’ny “lalana fahiny” an’i Jeremia, tamin’ny fo nitady ny fahamarinana, dia nanaiky ho manan-kery ny fahatanterahan’ny faminaniana, miaraka amin’ny maha-marina ireo fitsipiky ny fandikana ny faminaniana noraisin’ny hetsiky ny anjely fahatelo.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Hita fa ny fahatakarana marina nentin’ireo mpisava lalana momba ny tantaran’ny loza voalohany ao amin’ny Apokalypsy toko faha-sivy dia nisolo tena ny finoana silamo. Hita fa i Mohammed, mpaminany sandoka, no mpanjakan’izany tantara izany. Tao amin’izany tantara izany dia hanafika ny Fanjakana Romanina ny finoana silamo, ary ny fomba fiadiany dia nofaritana manokana ho famelezana tampoka sy tsy ampoizina. Amin’izany lafiny izany dia takatra fa ny fomba fiadian’ny finoana silamo mihitsy no nanome ny fakany ara-pitenenana ho an’ilay teny hoe “assassin.” Tao amin’izany tantara izany dia handratra ny tafik’i Roma ny finoana silamo, ary nifarana teo ambanin’ny tsipiky ny faminaniana ara-potoana naharitra dimampolo amby zato taona izany vanim-potoana izany. Rehefa nifarana tamin’ny 27 Jolay 1449 izany faminaniana ara-potoana izany, dia nanomboka ny faminaniana ara-potoana sy ny tantaran’ny loza faharoa.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Nomboka tamin’izay ny faminaniana ara-potoana hafa, dia telo zato sy iraika amby sivifolo taona sy dimy ambin’ny folo andro, izay nifarana tamin’ny 11 Aogositra 1840. Tao amin’izany tantara izany, ilay mpanapaka izay naneho ny asa faminanian’ny finoana silamo dia i Ottman, izay efa nanehoana tandindona tamin’i Mohammed tao amin’ny tantaran’ny loza voalohany. Milaza ny toko fahasivy fa ao amin’ny tantaran’ny loza faharoa, ny finoana silamo dia hamono ny tafik’i Roma. Mbola hampihatra ihany izy ireo ny fomba fanaon’ny ady, dia ny famelezana tampoka sy tsy ampoizina; nefa tao amin’izany tantara izany no namoronana sy nampiasana voalohany ny vovon-tafondro, koa ny loza faharoa dia naneho fomba ady izay asehon’ny fanafihana tampokan’ny mpamono an-tsokosoko, sady nahatafiditra koa ny zavatra mipoaka.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
Tamin’ny 11 Septambra 2001, namely tampoka tamin’ny alalan’ny baomba mipoaka ny loza fahatelo an’ny Silamo tamin’ireo tafika ara-panahin’i Roma. Io zava-nitranga io no nanamarika ny fiandohan’ny andalana maromaro amin’ny fahamarinana ara-paminaniana, nefa hita mazava fa naorina teo ambonin’ireo vavolombelona roa teo aloha, dia ny loza voalohany sy faharoa, izany. Nampiseho mazava ilay zava-nitranga fa tahaka ny fanomezam-pahefana tao amin’ny tantaran’ny Millerita tamin’ny 11 Aogositra 1840, rehefa tanteraka ny faminanian’ny Silamo momba ny loza faharoa ary nidina ilay anjely ao amin’ny Apokalypsy faha-10, dia rehefa tonga ny faminanian’ny Silamo momba ny loza fahatelo, dia nanamarika ny fidinan’ilay anjely ao amin’ny Apokalypsy faha-18 tamin’io daty io izany.
“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.
“Efa tonga aminao va ny filazana fa efa namborako hoe hofafan’ny onjan-dranomasina mahery i New York? Tsy mbola nilaza izany velively aho. Izao no nolazaiko: raha nijery ireo trano goavana natsangana tany aho, rihana ambonin’ny rihana, dia hoy aho: ‘Endrey ny loza mahatsiravina 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 momba izay ho tonga amin’ny tany. Kanefa tsy manana fahazavana manokana aho momba izay hanjo an’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia harodana ireo trano goavana any noho ny fihodinana sy fanonganana ateraky ny herin’Andriamanitra. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’i Jehovah, fikasihana iray avy amin’ny heriny mahery, dia hianjera ireo rafitra mavesatra ireo. Hisy zava-miseho izay tsy hainay saintsainina ny hamafin’ny mahatahotra azy.” Review and Herald, 5 Jolay 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Ny hetsiky ny Future for America dia hita tamin’izany fotoana izany, tamin’ireo izay vonona hahita, ho toy ny fitoviana amin’ny hetsika Millerita. Ny Islaman’ny loza fahatelo dia nanjary singa fototra tao amin’ilay hafatra nanomboka tamin’izay fotoana izay sy ho amin’ny manaraka. Nampianatra mazava ny Fanahy fa rehefa nidina ilay anjely ao amin’ny Apokalypsy dia ho tonga ny ranonorana farany.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ny ranonorana fara no hilatsaka amin’ny vahoakan’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany rehetra dia hazavain’ny voninahiny.” Review and Herald, 21 Aprily 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
Rehefa nanomboka nanokatra ny fahatakarana mivelatra kokoa momba ny ranonorana farany ny Liona avy amin’ny firenen’i Joda, dia notarihiny ho amin’ny bokin’i Joela ny olony, izay loharanom-pitodihana fototra momba ny ranonorana farany. Tamin’izany fotoana izany, ny sasany tamin’ireo lehilahy izay niaraka tamin’ilay hetsika taorian’ny 11 Septambra 2001 dia nanapa-kevitra fa ny bibikely ao amin’i Joela izay mandrava ny voalobok’Andriamanitra, ka mitarika ho amin’ny fifohazan’ny Antso Amin’ny Misasakalina, dia nisolo tena ny silamo. Tsy hitany, na tsy nety hitany, fa Roma no nosoloan’ireo bibikely tena izy.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Ny mazava mahery izay nateraky ny fanekena ny fampiharana intelo sosona ny faminaniana mikasika ireo loza telo dia nanampy fanohanana ara-lojika tsy nohamasinina ho an’ny filazany fa ny bibikely dia naneho ny silamo. Toy ny mahazatra mandrakariva, raha vao ekena ny fandikana manokana, dia misy fanolanana ny Soratra Masina atao mba hanohanana ilay foto-kevitra diso. Tamin’ny ezaka nataony hanamafisana ny heviny dia nasehony fa tsy azony ny foto-kevitry ny tandindona sy ny fahatanterahany.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Ao amin’ny fianarana teolojika sy ara-Baiboly, ny voambolana hoe “type” sy “antitype” dia ampiasaina ilazana fifandraisana misy eo amin-javatra roa, izay ny iray mialoha lalana na manambara mialoha ny iray hafa. Ity hevi-kevitra ity dia matetika tafiditra ao anatin’ireo sokajy midadasika kokoa hoe “aloky” sy “votoatiny.”
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
Ny tandindona dia tranga, olona, na rafitra iray ao amin’ny Testamenta Taloha izay manambara mialoha na manaloka mialoha tranga, olona, na rafitra mifandraika aminy ao amin’ny Testamenta Vaovao. Izy io dia miasa ho mpialoha lalana ara-panehoana an’ohatra. Ny antitandindona kosa dia ny fahatanterahana na ny fanatanterahana marina ilay tandindona. Izany no tena zava-misy izay efa nohalokalofin’ilay tandindona mialoha. Ny hevitry ny hoe “aloka” sy “tena izy” dia mifanandrify amin’ny fifandraisana misy eo amin’ny tandindona sy ny antitandindona. Ny “aloka” dia maneho ny (tandindona), fa ny “tena izy” kosa maneho ny (antitandindona).
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Koa aza misy olona hitsara anareo amin’ny amin’ny hanina, na amin’ny fisotro, na ny amin’ny andro firavoravoana, na ny tsinam-bolana, na ny Sabata; aloky ny zavatra ho avy ireo; fa an’i Kristy ny tena izy. Kolosiana 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Fa ny lalàna, satria manana aloky ny zava-tsoa ho avy, fa tsy ny tena endriky ny zavatra, dia tsy mahatanteraka mandrakizay izay manatona amin’izany amin’ny alalan’ireo fanatitra ateriny isan-taona lalandava. Hebreo 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
Tamin’ny adihevitra niseho taorian’ny 11 Septambra 2001 momba ny Joela, sy ny famantarana marina an’i Roma papaly ho voasary amin’ny bibikely efatra, ka mampiseho amin’izany ny fandravana miandalana ny Adventisma Laodiseana, ireo izay nanizingizina fa ny bibikely dia ny Islama, dia tsy vitan’ny hoe nanome lanja tsy nohamasinina ny fampiharana in-telo ny loza telo, fa nanondro koa ireo tandindona izay manondro ny antitipin’i Roma, ary nilaza fa ireo tandindona ireo no tena manondro ny Islama. Tamin’ny fanaovany izany dia nanaporofo izy ireo fa na tsy tena nahatakatra ny foto-kevitry ny tipy sy antitipy, na nino fa fomba mendrika hanamarinana ny tanjona ny fanodikodinana ireo tandindona.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Ao anatin’ny adihevitra ankehitriny mikasika an’i Roma, dia misy porofo indray fa ireo izay mifikitra amin’ilay hevitra diso fa i Etazonia no “mpandroba” ao amin’ny Daniela toko fahiraika ambin’ny folo, andininy faha-efatra ambin’ny folo, dia tsy mahazo tsara na ny fampiharana telo sosona ny faminaniana, na ny foto-kevitry ny tandindona sy ny fanatanterahana azy.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Rehefa ireo izay mitana ny hevitra fa i Etazonia no “jiolahy” ka mikatsaka ny hanohana ny toerany, dia mampiasa fampiharana avy amin’ny fampiharana intelo an’ireo Roma telo izy ireo, mba heverina fa hanaporofo fa Roma maoderina, dia ny fisehoana fahatelo an’i Roma, no i Etazonia. Mino izahay fa tsy minia mitondra fiampangana lainga izy ireo, fa maneho ihany ny tsy fahalalana jamba ny fitsipiky ny fampiharana intelo ny faminaniana; dia maka toetra ara-paminaniana iray an’ireo Roma roa voalohany izy ireo ka milaza fa toetra iray ao amin’ny tantaran’i Roma no mamantatra an’i Roma maoderina.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
I Roma mpanompo sampy no fahatanterahana ara-paminaniana voalohany amin’i Roma telo sosona. Ao amin’ny Daniela toko faha-valo, ny Roma mpanompo sampy no tandroka kely lahy. Ao amin’ny toko faharoa, ny Roma mpanompo sampy no fahefam-panjakana. Ao amin’ny Daniela fito, ny Roma mpanompo sampy dia mizara ho fanjakana folo.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Ny fisehoana faharoan’i Roma dia Roma papaly, izay ao amin’ny toko fahavalo no tandroka kely vavy, ary ao amin’ny toko faharoa no fahefana ara-pivavahana, ary ao amin’ny toko fahafito no tandroka miteny fitenenan-dratsy sady manongotra tandroka telo. Roma jentilisa dia fahefana tokana, fa Roma papaly kosa dia fahefana roa lafy, maneho ny fiangonana papaly ho manjaka eo ambonin’ny fahefam-panjakana navelan’ireo rafitra ara-politika teo aloha an’i Roma jentilisa. Tamin’ny 1798, ny fahefana papaly dia nahazo ny ratra mahafaty azy, nefa tsy nitsahatra ho fiangonana izy; nitsahatra fotsiny tsy ho biby ao amin’ny faminaniana ao amin’ny Baiboly izy, satria nesorina ilay fahefana sivily izay efa nofeheziny teo aloha.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Ny Roma faharoa dia Roma papaly, ary tsy niasa ho hery (bibidia) ao amin’ny faminanian’ny Baiboly izy raha tsy tamin’ny fotoana nananany fahafahana hifehy ny herin’ny fanjakana mba hanatanterahana ny tetika fitenenan-dratsiny. Ny Roma voalohany dia hery tokana, ny Roma faharoa dia hery roa sosona, ary ny Roma fahatelo dia hery telo sosona. Ireo fisehoan’i Roma telo ireo dia fehezin’ireo fitsipika mitovy amin’ny fampiharana telo sosona rehetra amin’ny faminaniana. Ara-paminaniana dia misy loza telo, Babylona telo, Roma telo, ary Elia telo. Eo amin’ny lafin’ny tandindona sy ny tena fanatanterahana, ny fisehoana roa voalohany amin’ny fampiharana telo sosona rehetra dia tandindona izay manome ny aloky ny fanatanterahana fahatelo, izay no tena izy sy votoatin’ny fampiharana telo sosona amin’ny faminaniana.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Tamin’i Roma, ny toetoetran’ireo Roma roa voalohany dia manamarika fa samy nanome ny anaram-boninahitra hoe Pontifex Maximus ho an’ny mpitondra azy na i Roma jentilisa na i Roma papaly. Noho izany, ny anaram-boninahitry ny mpitondra ao amin’i Roma maoderina dia Pontifex Maximus, anaram-boninahitra izay tsy mba nomena na oviana na oviana ho an’ny filohan’i Etazonia. Ireo Roma roa voalohany dia handresy sakana ara-jeografia telo mba hanorenana ny fahefana eo ambonin’ny seza fiandrianana amin’ny vanim-potoana ara-tantara manokana misy azy avy. Tsy misy porofo fa i Etazonia dia nandresy sakana ara-jeografia telo talohan’ny 1798.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Ny Roma roa voalohany dia samy nanana fe-potoana voafaritra mazava izay nahafantarana fa hanapaka amin’ny fahefana fara tampony izy. Ao amin’ny andininy faha-efatra amby roapolo ao amin’i Daniela toko faha-iraika ambin’ny folo, Roma jentilisa dia aseho ho manjaka mandritra ny “andro iray,” na telonjato sy enimpolo taona, izay tena nataony nanomboka tamin’ny Adin’i Actium tamin’ny 31 talohan’i Kristy ka hatramin’ny taona 330 taorian’i Kristy. Imbetsaka kosa i Roma papaly no aseho ho manjaka mandritra ny enin-jato amby arivo sy roanjato taona taorian’ny nanesorana ireo tandroka telo, dia hatramin’ny 538 ka hatramin’ny 1798. Ao amin’ny Isaia toko faha-telo amby roapolo, Etazonia dia aseho ho manjaka mandritra ny fitopolo taona ara-tandindona, toy ny andron’ny mpanjaka iray; nefa tsy mba nanala sakana ara-jeografika telo mialoha ny fanapahany nandritra ireo fitopolo taona ara-tandindona ireo.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Roma maoderina dia aseho ho mandresy ireo sakana ara-jeografika telo, dia ny mpanjakan’ny atsimo, ny tany be voninahitra ary Egypta, ao amin’ny Daniela toko fahairaika ambin’ny folo, andininy faha-efapolo ka hatramin’ny faha-efapolo amby roa, ary rehefa resy ireo sakana telo ireo ka ampanaovina ny fanekena an’i Roma, dia mamorona ny firaisana telo sosona, dia ny dragona sy ny bibidia ary ny mpaminany sandoka. Ampahafantarin’i Jaona antsika koa fa sitrana ny ratra mahafaty nahazo ny bibidia papaly, ary avy eo dia manjaka efapolo amby roa volana ara-paminaniana izy.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Ary hitako ny iray tamin’ireo lohany toy ny voa mafy ho amin’ny fahafatesana; nefa sitrana ny feriny nahafaty azy; ary gaga ka nanaraka ilay bibidia izao tontolo izao rehetra izao. Ary niankohoka tamin’ilay dragona izay nanome fahefana an’ilay bibidia izy ireo; ary niankohoka tamin’ilay bibidia izy ireo ka nanao hoe: Iza no tahaka ilay bibidia? ary iza no mahay hiady aminy? Ary nomena vava nilaza zava-dehibe sy fitenenan-dratsy izy; ary nomena fahefana haharitra roa amby efa-polo volana izy. Apokalypsy 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Ny bibidia izay manjaka mandritra ny roa amby efapolo volana ara-panoharana rehefa sitrana ny feriny mahafaty dia ny fahefana romana.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Ny faminanian’ny Apokalypsy 13 dia manambara fa ilay fahefana asehon’ilay bibidia manana tandroka tahaka ny an’ny zanak’ondry dia hampiankohoka “ny tany sy izay monina eo aminy” hiankohoka amin’ny papazia—izay aseho eo amin’ny tandindona amin’ilay bibidia “tahaka ny leoparda.” ... Na amin’ny Tontolo Taloha na amin’ny Tontolo Vaovao, ny papazia dia handray fanomezam-boninahitra amin’ny alalan’ny haja omena ny andrim-panjakan’ny Alahady, izay miorina amin’ny fahefan’ny Fiangonana Romanina irery ihany.” Ny Ady Lehibe, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Ny Roma voalohany, izay jentilisa, dia nanapaka tamim-pahefana fara tampony nandritra ny enimpolo amby telonjato taona, ho fahatanterahan’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-efatra amby roapolo; ary izany dia nataony taorian’ny nanesorany sakana ara-jeografia telo, ho fahatanterahan’ny Daniela toko faha-valo, andininy faha-sivy.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Papal, ilay Roma faharoa, dia nanapaka tamin’ny fahefana fara tampony nandritra ny arivo sy roanjato sy enim-polo taona, ho fahatanterahan’ny andalan-teny maro ao amin’ny Soratra Masina; ary izany dia nataony rehefa avy nanala ireo sakana ara-jeografika telo, ho fahatanterahan’ny Daniela toko faha-fito, andininy faha-valo sy faha-roapolo.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Ny Roma maoderina dia mandresy ny mpanjakan’ny atsimo ao amin’ny andininy faha-efapolo amin’i Daniela toko faha-iraika ambin’ny folo, ary avy eo ao amin’ny andininy faha-iraika amby efapolo dia mandresy ny tany be voninahitra izy, ary ao amin’ny andininy faha-roa amby efapolo dia mandresy an’i Egypta izy. Ny Roma maoderina no mpanjakan’ny avaratra ao amin’ny Daniela toko faha-iraika ambin’ny folo.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Ny Rôma jentilisa, ilay Rôma voalohany, dia hery mpanenjika; ary ny Rôma papa, ilay Rôma faharoa, dia hery mpanenjika koa; koa noho izany, ny Rôma maoderina dia ho hery mpanenjika.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Ny Etazonia dia handray anjara amin’ny fanenjehana fahatelo tanterahin’i Roma maoderina, nefa izany dia tsy manondro an’i Etazonia ho ilay fahefana papaly, fa manondro fotsiny toetra iray amin’ny fifandraisan’i Etazonia amin’ilay fahefana papaly amin’ny andro farany.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Ireo izay maniry hiady hevitra fa i Etazonia no “mpandroba ny olonao” amin’ny andro farany dia mampiasa ny fampiharana telo sosona momba ireo Roma telo mba hamantarana amin’ny fomba diso an’i Etazonia. Ny fomba diso ampiasainy ao anatin’ny tontolon’ny fampiharana telo sosona dia mifototra amin’ny famantarana toetra iray ananan’ireo Roma roa voalohany, ary amin’ny fanizingizinana fa toetra ara-paminaniana an’i Roma, fa tsy i Roma tenany, no Roma fahatelo.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Asehon’izy ireo ho ny lalànan’ny Alahady ara-tantara voalohany navoakan’i Constantin tamin’ny taona 321 taor. J.K., ary avy eo ny lalànan’ny Alahady navoakan’i Roma papaly tamin’ny taona 538 taor. J.K., mba hilazana fa ny lalànan’ny Alahady ho avy tsy ho ela any Etazonia no mamaritra an’i Etazonia ho Roma maoderina; ary ampifangaroany koa ny fampiharany diso amin’ny fampifandraisana ny fampitandreman’i Jesosy handositra rehefa miseho ny “fahavetavetana mahadòna” izay nolazain’i Daniela, ho amin’ny lalànan’ny Alahady. Ny “fahavetavetana mahadòna” izay nolazain’i Jesosy dia manondro lalànan’ny Alahady roa amin’ny andro farany, kanefa tandindona hafa mihitsy izany, satria fampitandremana handositra izy io, fa tsy fampitandremana hihataka amin’ny mariky ny bibidia. Tsy mamaly akory ny heviny diso fa misy lalànan’ny Alahady roa voafaritra manokana amin’ny andro farany.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Koa rehefa hitanareo ny fahavetavetana mahamaha, izay nolazain’i Daniela mpaminany, mitsangana eo amin’ny fitoerana masina, (izay mamaky, aoka hahafantatra:) dia aoka izay any Jodia handositra ho any an-tendrombohitra; izay eo an-tampon-trano aoka tsy hidina haka zavatra ao an-tranony; ary izay any an-tsaha aoka tsy hiverina haka ny fitafiany. Ary lozan’izay bevohoka sy izay mampinono amin’izany andro izany! Fa mivavaha ianareo mba tsy ho amin’ny ririnina na amin’ny andro Sabata no handosiranareo. Matio 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
“Ny fahavetavetana mahatonga fandravana, izay nampilazaina tamin’i Daniela mpaminany,” dia famantarana nomen’i Jesosy ny vahoakany, izay nanondro ny fotoana tokony handosiran’izy ireo ny fandringanana ho avy an’i Jerosalema, raha nanao fahirano i Roma jentilisa ary taorian’izany nandrava ny fitoerana masina sy ny tanàna hatramin’ny taona 66 ka hatramin’ny taona 70 taor. J.K.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
I Jesosy dia nanambara tamin’ireo mpianatra nihaino Azy ny fitsarana izay hihatra amin’i Isiraely nihemotra tamin’Andriamanitra, ary indrindra fa ny famaliana miverina izay ho tonga aminy noho ny nandavany sy nanomboany ny Mesia tamin’ny hazo fijaliana. Famantarana tsy azo afangaro no hialoha ilay fiafarana mahatahotra. Ho tonga tampoka sy haingana ilay ora mampangovitra. Ary ny Mpamonjy dia nampitandrina ny mpanaraka Azy hoe: “Koa raha hitanareo ny fahavetavetana mahatonga fandravana, izay nampilazain’i Daniela mpaminany, mitsangana eo amin’ny fitoerana masina, (izay mamaky, aoka izy hahafantatra,) dia aoka izay any Jodia handositra ho any an-tendrombohitra.” Matio 24:15, 16; Lioka 21:20, 21. Rehefa hatsangana eo amin’ny tany masina ny saina mpanompo sampin’ny Romanina, dia ilay tany izay niitatra furlonga vitsivitsy tany ivelan’ny mandan’ny tanàna, amin’izany ny mpanaraka an’i Kristy dia tsy maintsy hitady fiarovana amin’ny fandosirana. Rehefa hita ilay famantarana fampitandremana, izay rehetra te handositra dia tsy mahazo mitaredretra....
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“Tsy nisy Kristiana na dia iray aza ringana tamin’ny fandravana an’i Jerosalema. Efa nomen’i Kristy fampitandremana ny mpianany, ary izay rehetra nino ny teniny dia niambina ny famantarana nampanantenaina.... Tsy niandry ela akory izy ireo fa nandositra ho any amin’ny toerana azo antoka—dia ny tanànan’i Pella, tany amin’ny faritanin’i Perea, any an-dafin’i Jordana.” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
Rehefa nanakaiky ny taona 538, dia nahatsapa ny Kristianina tamin’izany vanim-potoana izany fa efa voaparin’ny fahalotoana ny fiangonana noho ny fifanarahana nataony tamin’ny fivavahan’ny fanompoan-tsampy, ary nifototra tamin’ny fampitandreman’i Kristy sy niaraka tamin’ny fahazavana nomena tamin’ny alalan’ny fijoroana vavolombelon’ny apostoly Paoly ao amin’ny 2 Tesaloniana toko faharoa, dia nandositra ho any amin’ilay efitra ara-paminaniana nandritra ny roa ambin’ny folo amby enimpolo amby zato taona izy ireo.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Nefa, alohan’ny fihavian’i Kristy, dia mbola hisy fivoarana lehibe eo amin’ny tontolo ara-pivavahana, izay efa nambaran’ny faminaniana mialoha, tsy maintsy hitranga. Hoy ny nambaran’ny apostoly: ‘Aza mety ho voahozongozona haingana amin’ny sainareo, na ho taitra, na amin’ny fanahy, na amin’ny teny, na amin’ny taratasy toy ny avy aminay, ka hilaza fa efa antomotra ny andron’i Kristy. Aza avela hisy olona hamitaka anareo amin’ny fomba rehetra; fa tsy ho avy izany andro izany, raha tsy efa tonga aloha ny fialan-ko avy amin’ny finoana, ary aseho ilay lehilahin’ota, dia zanaky ny fandringanana; ilay manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka eo amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, sady mampiseho ny tenany ho Andriamanitra.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Tsy tokony hadika vilana ny tenin’i Paoly. Tsy tokony hampianarina fa izy, tamin’ny fanambarana manokana, dia efa nampitandrina ny Tesalonianina ny amin’ny fahatongavan’i Kristy eo noho eo. Ny toerana toy izany dia hiteraka fisafotofotoan’ny finoana; fa matetika ny fahadisoam-panantenana no mitarika ho amin’ny tsy finoana. Koa izany no nampitandreman’ny apostoly ny rahalahy mba tsy handray hafatra toy izany ho toy ny avy aminy; ary notohizany ny nanamafy ny zava-misy fa ny fahefana papaly, izay nohazavain’i Daniela mpaminany mazava tsara, dia mbola hitsangana ka hiady amin’ny olon’Andriamanitra. Mandra-pahatanterak’io fahefana io ny asany mahafaty sy miteny ratsy an’Andriamanitra, dia ho zava-poana ny hiandrasan’ny fiangonana ny fahatongavan’ny Tompony. “Tsy tsaroanareo va,” hoy ny fanontanian’i Paoly, “fa fony aho mbola teo aminareo, dia efa nilaza taminareo izany zavatra izany aho?”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Mahatsiravina ireo fizahan-toetra izay hamelezana ny fiangonana marina. Na dia tamin’ny fotoana nanoratan’ilay apostoly aza, dia efa nanomboka niasa ny ‘zava-miafin’ny heloka’. Ny fivoarana izay mbola hitranga amin’ny ho avy dia ho ‘araka ny fiasan’i Satana amin’ny hery rehetra sy famantarana ary fahagagana mandainga, ary amin’ny fitaka rehetra avy amin’ny tsy fahamarinana ao amin’izay ho very.’”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Manetriketrika indrindra ny fanambaran’ny apostoly mikasika ireo izay handà tsy handray ‘ny fitiavana ny fahamarinana.’ ‘Ary noho izany antony izany,’ hoy ny nambarany momba izay rehetra handà an-tsitrapo ny hafatry ny fahamarinana, ‘Andriamanitra no hampandeha fampiviliana mahery eo aminy, mba hinoany ny lainga; mba hohelohina izy rehetra izay tsy nino ny fahamarinana, fa nankafy ny tsy fahamarinana.’ Tsy mahazo mandà tsy misy sazy ny fampitandremana izay alefan’Andriamanitra amin’ny famindram-pony ny olona. Amin’ireo izay maharitra mivily tsy hihaino izany fampitandremana izany, dia esorin’Andriamanitra aminy ny Fanahiny, ka avelany ho eo ambanin’ny fitaka izay tiany izy.” Asan’ny Apostoly, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Ny marimaritra iraisana teo amin’ny fanompoan-tsampy sy ny fiangonana no famantarana fampitandremana izay nitarika ny Kristiana tamin’izany vanim-potoana izany hisaraka amin’i Roma papaly; nefa tokony homarihina fa ny fahazavana izay nentin’i Paoly hanampy amin’ny fampitandreman’i Jesosy mba handosirana dia ilay andalan-teny ihany koa izay tonga tamin’i William Miller ho fantany fa ny “isan’andro” ao amin’ny bokin’i Daniela dia maneho an’i Roma mpanompo sampy. Ny fifandraisana ara-paminaniana misy eo amin’i Roma mpanompo sampy izay misakana, ary avy eo miala mba hahafahan’i Roma papaly miakatra eo amin’ny seza fiandrianana, dia fahamarinana tsy maintsy takarina; fa ny vokatry ny tsy fahafantarana io fifandraisana ara-paminaniana io dia hitondra fitaka mahery amin’ireo izay tsy tia izany fahamarinana izany. I Sister White dia miresaka io tantara io ihany koa:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Nila tolona feno famoizam-po no nilaina ho an’ireo izay te-ho mahatoky mba hiorina mafy hanohitra ireo fitaka sy fahavetavetana izay nafenina tao ambanin’ny fitafiana ara-pisoronana ka nampidirina tao amin’ny fiangonana. Tsy nekena ho fenitry ny finoana ny Baiboly. Ny foto-pampianarana momba ny fahafahana ara-pivavahana dia nantsoina hoe hevi-diso, ary ireo izay nanohana izany dia nankahalaina sy nolavin’olona.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“Taorian’ny ady mafy sy naharitra ela, dia nanapa-kevitra ireo vitsy mahatoky fa handrava ny firaisana rehetra amin’ilay fiangonana nihemotra amin’ny finoana, raha mbola mandà tsy hanafaka ny tenany amin’ny lainga sy ny fanompoan-tsampy izy. Hitan’izy ireo fa tena filàna tsy azo ialana ny fisarahana raha te hankatò ny tenin’Andriamanitra izy ireo. Tsy sahiny ny nandefitra tamin’ireo fahadisoana mahafaty ho an’ny fanahiny manokana, na ny hametraka ohatra izay hampidi-doza ny finoan’ny zanany sy ny taranany. Mba hiantohana ny fiadanana sy ny firaisana dia vonona izy ireo hanao izay fanekena rehetra mifanaraka amin’ny tsy fivadihana amin’Andriamanitra; nefa tsapany fa na dia ny fiadanana aza dia lafo loatra raha vidina amin’ny fanaovana sorona ny foto-kevitra. Raha tsy azo antoka ny firaisana afa-tsy amin’ny fampandefitra ny fahamarinana sy ny fahitsiana, dia aoka hisy ny tsy fitoviana, ary na dia ady aza.” The Great Controversy, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Ny fifandraisana ara-paminaniana eo amin’i Etazonia sy ny fahefana papaly amin’ny andro farany dia efa naseho ho tandindona sy nohamafisin’i Paoly tamin’ny fanondroany ny fifandraisana nisy teo amin’i Roma jentilisa sy i Roma papaly mialoha ny taona 538 A.D. Ao amin’ny fampiharana intelo an’i Roma, i Roma jentilisa no nahatanteraka ny tenin’i Jesosy izay nanondro ny fahavetavetana mahatonga faharavana ho famantarana handosirana, ary i Roma papaly koa dia nahatanteraka ny tenin’i Jesosy. Sister White dia manondro fahatanterahana hafa amin’ny tenin’i Kristy.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Tsy fotoana izao ho an’ny vahoakan’Andriamanitra hametrahany ny fitiavany na hanangonany ny harenany eto amin’izao tontolo izao. Tsy lavitra intsony ny andro izay, tahaka ny mpianatra voalohany, hanerena antsika hitady fialofana any amin’ny toerana lao sy mitokana. Tahaka ny nanaovan’ny tafika romana fahirano an’i Jerosalema no famantarana ho amin’ny fandosiran’ny Kristiana tany Jodia, dia toy izany koa ny fandraisan’ny firenentsika fahefana amin’ny famoahana didy manery ny fitandremana ny sabata papaly no ho fampitandremana ho antsika. Amin’izay fotoana izay dia ho tonga ny fotoana hialana amin’ny tanàn-dehibe, ho fiomanana amin’ny hialana amin’ny tanàna madinika hankany amin’ny fonenana mitokana any amin’ny toerana miafina eny an-tendrombohitra.” Testimonies, boky faha-5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Ho an’ireo Kristiana tamin’ny vanim-poton’i Kristy, ilay fampitandremana no nanondro ny fotoana handosirana an’i Jerosalema. Tamin’ny taonjato fahadimy sy fahenina, ilay fampitandremana ho an’ny Kristiana dia nitarika azy ireo handositra ho any an-efitra.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Ary nandositra nankany an-efitra ravehivavy, izay misy toerana voaomana ho azy avy amin’Andriamanitra, mba hamahanana azy any mandritra ny arivo sy roanjato ary enim-polo andro.... Ary nomena elatra roa tahaka ny an’ny voromahery lehibe ravehivavy, mba hanidinany ho any an-efitra, ho any amin’ny fonenany, izay amelomana azy mandritra ny andro iray sy andro roa ary antsasaky ny andro, lavitry ny tavan’ny menarana. Ary ilay menarana namoaka rano avy tamin’ny vavany tahaka ny riaka hanaraka an-dravehivavy, mba hahatonga azy ho voasehon’ny riaka. Fa ny tany nanampy an-dravehivavy, ary ny tany nisokatra vava ka nitelina ny riaka izay naloan’ilay dragona avy tamin’ny vavany. Dia tezitra tamin-dravehivavy ilay dragona ka nandeha hiady tamin’ny sisa amin’ny taranany, dia ireo izay mitandrina ny didin’Andriamanitra sy manana ny filazantsaran’i Jesosy Kristy. Apokalypsy 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
I Jesosy mandrakariva no anehoany amin’ny fiandohan’ilay zavatra ny fiafaran’ny zavatra iray, fa Izy no Alfa sy Omega. Ny fampitandremana momba ny fahavetavetana mahatsinjo fandravana teo amin’ny tantaran’i Roma papaly dia fantatra rehefa nekena fa ny fahefana papaly no nitsangana teo amin’ny fitoerana masina.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Voarakitra ao amin’i Matio sy Marka ary Lioka izany fampitandremana izany, ary samy manana fiovaovana madinika eo amin’ny voambolana ny filazana tsirairay. Izao no ambaran’i Matio: “Koa amin’izany, raha hitanareo ny fahavetavetana mahavery, izay nolazain’i Daniela mpaminany, mijoro eo amin’ny fitoerana masina,” ary izao no ambaran’i Marka: “raha hitanareo ny fahavetavetana mahavery, izay nolazain’i Daniela mpaminany, mijoro eo amin’izay tsy tokony hisy azy.” Izao kosa no ambaran’i Lioka: “raha hitanareo fa voahodidin’ny miaramila Jerosalema, dia fantaro fa efa akaiky ny fandravana azy. Ary amin’izany aoka izay any Jodia handositra ho any an-tendrombohitra.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Ireo fijoroana vavolombelona telo ireo dia mihatra miaraka avokoa. Amin’ny fampiharana manokana kokoa, ny filazan’i Lioka fa voahodidin’ny tafika i Jerosalema dia manondro ilay fampitandremana fa rehefa nanomboka ny fahirano an’i Jerosalema i Roma jentilisa tamin’ny taona 66 taor. J.K., dia tsy maintsy nandositra avy hatrany ny Kristianina mbola tao Jerosalema. Ny filazan’i Matio momba ny “toerana masina” dia mifanaraka amin’ny fanondroan’i Paoly ilay “lehilahin’ny fahotana” izay “mipetraka ao amin’ny tempolin’Andriamanitra ka mampiseho ny tenany ho Andriamanitra,” ka izany no misolo tena ny fahatanterahan’ny “fahavetavetana mahatonga fandravana” amin’ny alalan’ny fahefana papa. I Marka kosa dia manondro ny fahavetavetana mahatonga fandravana mitsangana eo amin’izay tsy tokony hisiany, ary izany dia mifandraika amin’ilay fampitandremana handositra nomena ny Advantisma amin’ny andro farany. Ny roa amin’ireo fampitandremana ireo dia ampifandraisina amin’ilay didy hoe izay mamaky ny fampitandremana dia aoka hahafantatra, ary izy rehetra dia miresaka famantarana iray izay natao hampahafantatra ny Kristianina tamin’izany vanim-potoana izany mba handositra.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
Ny fampiharana diso momba ny fampiharana avo telo sosona, izay avadiky ny filazan’ireo milaza fa ny “mpandroba amin’ny vahoakanao” dia i Etazonia, dia manondro fa rehefa tanteraka eo amin’ny lalàn’ny Alahady any Etazonia ny “fahavetavetana mahatonga fandravana”, dia ilay lalàn’ny Alahady izay ampiharina amin’izay no manondro an’i Etazonia ho Roma Maoderina, satria i Roma jentilisa sy i Roma papa dia samy efa nampihatra lalàn’ny Alahady taloha.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
Ny olana amin’izany fampiharana diso izany dia ny hoe ny lalàna Alahady navoakan’i Roma jentilisa dia natao tamin’ny taona 321 taor. J.K., kanefa ny fahatanterahan’i Roma jentilisa ny “fahavetavetana mahatonga fandravana” dia efa tanteraka tamin’ny taona 66 taor. J.K., izany hoe 255 taona talohan’ny lalàna Alahady tamin’ny taona 321 taor. J.K. Toy izany koa, ny marimaritra iraisana izay namokatra ny “lehilahin’ota” dia efa nitranga sahady tamin’ny andron’i Paoly, izay nilaza hoe: “fa ny zava-miafin’ny tsi-fankatoavan-dalàna dia efa miasa sahady,” nefa ny lalàna Alahady papaly dia tonga efa mihoatra ny efatra zato taona tatỳ aoriana. Ireo vavolombelona roa voalohany ao anatin’ny fampiharana telo sosona ny faminaniana no mametraka ny toetra mampiavaka ny fahatanterahana fahatelo amin’ny andro farany. Ny “fahavetavetana mahatonga fandravana” amin’ny andro farany, miorina amin’ny vavolombelona ara-tantara roa sy ny firaketana ara-Baiboly telo momba ny tenin’i Kristy, dia maneho fampitandremana handosirana, fa tsy ny fampiharana an-tery ny lalàna Alahady.
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Ao amin’ny lahatsoratra manaraka dia hodinihintsika amin’ny antsipiriany ny antony maha-diso ilay fampiharana eo amin’ny tontolon’ireo fitsipika efa miorina mifandraika amin’ny fampiharana telo sosona ny faminaniana, ary ny antony maha-fandisoana ny tantara ara-paminaniana ny famantarana ny lalàn’ny Alahady ao amin’ny tontolon’ny fampitandremana nomen’i Kristy.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Ity marimaritra iraisana teo amin’ny fanompoan-tsampy sy ny Kristianisma ity dia niteraka ny fivoaran’ilay ‘lehilahin’ny ota’ izay efa voalaza mialoha ao amin’ny faminaniana ho manohitra sy manandratra ny tenany ho ambonin’Andriamanitra. Io rafitra goavana amin’ny fivavahana diso io dia sanganasan’ny herin’i Satana—tsangambaton’ny ezaka ataony hampipetraka ny tenany eo ambonin’ny seza fiandrianana mba hanapaka ny tany araka ny sitrapony.” The Great Controversy, 50.