In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy, ny vavolombelona roa dia asandratra ho any an-danitra ho faneva amin’“izany ora izany ihany” izay ijerenan’ny “ampahafolon’ny tanàna” hianjera. Amin’izany ora izany dia “lasa ny loza faharoa; ary indro, avy faingana ny loza fahatelo.” Ny finoana silamo no trompetra fahafito sy ny loza fahatelo izay tonga amin’ny “ora” misy ny “horohoron-tany” amin’ny lalàn’ny Alahady.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Ary reny ny feo mahery avy tany an-danitra nanao taminy hoe: Miakara atỳ. Dia niakatra ho any an-danitra teo amin’ny rahona izy; ary hitan’ny fahavalony izany. Ary tamin’izany ora izany indrindra dia nisy horohoron-tany lehibe, ka rava ny ampahafolon’ny tanàna, ary olona fito arivo no matin’ilay horohoron-tany; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Ary nitsoka ny anjely fahafito; dia nisy feo mahery tany an-danitra nanao hoe: Ny fanjakana amin’izao tontolo izao dia efa tonga fanjakan’ny Tompontsika sy ny Kristiny; ary hanjaka mandrakizay doria Izy. Ary ireo loholona efatra amby roa-polo, izay nipetraka teo anatrehan’Andriamanitra teo amin’ny seza fiandrianany, dia niankohoka tamin’ny tavany ka nivavaka tamin’Andriamanitra, nanao hoe: Misaotra Anao izahay, Tompo Andriamanitra Tsitoha, Ilay ankehitriny sy taloha ary ho avy; satria nalainao ho Anao ny herinao lehibe ka nanjaka Hianao. Ary tezitra ny firenena, ary tonga ny fahatezeranao, sy ny fotoan’ny maty mba hotsaraina, ary mba hanomezanao valisoa ny mpanomponao mpaminany sy ny olomasina ary izay matahotra ny anaranao, na kely na lehibe; ary mba handringananao izay manimba ny tany. Ary novohana tany an-danitra ny tempolin’Andriamanitra, ka hita tao amin’ny tempoliny ny fiaran’ny fanekeny; ary nisy tselatra sy feo sy kotrokorana sy horohoron-tany ary havandra be. Apokalypsy 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
Miakatra ho any an-danitra ao anatin’ny rahona ireo vavolombelona roa, izay maneho ara-paminaniana antokon’anjely iray. Araka ny efa noresahina tao amin’ireo lahatsoratra ireo teo aloha, ary araka izay hita ao amin’ny Tabilao-n’i Habakoka, Sister White dia manondro fa rehefa tonga ao amin’ny tantara ara-paminaniana ireo hafatra tsirairay izay aseho ho ny anjely voalohany sy ny faharoa ary ny fahatelo, dia aseho ho anjely tokana izy ireo; fa ny hafatry ny Antso Amin’ny Misasakalina kosa dia asehon’anjely maro. Asandratra ho any an-danitra ireo vavolombelona roa raha mitory ny hafatry ny Antso Amin’ny Misasakalina amin’ny alalan’ny tafiky ny anjely; koa dia alaina ho any an-danitra izy ireo “ao anatin’ny rahona.”
“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 fiafaran’ny hafatry ny anjely faharoa dia nahita fahazavana lehibe avy tany an-danitra namirapiratra tamin’ny vahoakan’Andriamanitra aho. Ny taratr’izany fahazavana izany dia toa namirapiratra tahaka ny masoandro. Ary reko ny feon’ny anjely niantso hoe: ‘Indro, avy ny Mpampakatra; mivoaha ianareo hitsena Azy!’”
“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!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Izao no antso tamin’ny misasakalina, izay natao hanome hery ny hafatry ny anjely faharoa. Nisy anjely nirahina avy any an-danitra mba hampifoha ny olomasina kivy sy hanomana azy ireo ho amin’ilay asa lehibe teo anoloany. Tsy ireo lehilahy tena manan-talenta no voalohany nandray izany hafatra izany. Nisy anjely nirahina ho any amin’ireo manetry tena sy feno fanoloran-tena, ka nanosika azy ireo hanandratra ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha ianareo hitsena Azy!’ Ireo izay natokanana hitondra izany antso izany dia nirotsaka faingana, ary tamin’ny herin’ny Fanahy Masina no nanambarany ny hafatra sy nampifoha ny rahalahiny kivy. Tsy niorina tamin’ny fahendrena sy ny fahaizan’ny olona izany asa izany, fa tamin’ny herin’Andriamanitra; ary ny olony masina izay nandre ny antso dia tsy nahatohitra izany. Ireo tena ara-panahy no nandray voalohany izany hafatra izany, ary ireo izay nitarika teo amin’ny asa fahiny no farany nandray sy nanampy nampitombo ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha ianareo hitsena Azy!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Amin’ny fotoana isehoan’ilay horohoron-tany, izay mandrava ny ampahafolon’ny tanàna, dia olona fito arivo no vonoina. Ny horohoron-tany dia ny lalàna Alahady any Etazonia. Ny tanàna dia fanjakana ao amin’ny faminaniana, ary i Etazonia dia ampahafolon’ny fanjakan’ireo mpanjaka folo ao amin’ny Apokalypsy 17. Aongana i Etazonia amin’ny horohoron-tanin’ny lalàna Alahady ka mitsahatra tsy ho ilay fanjakana fahenina ao amin’ny faminanian’ny Baiboly, ary avy eo dia mihoatra ho mpanjaka lohany amin’ireo mpanjaka folo, dia ilay fanjakana fahafito ao amin’ny faminanian’ny Baiboly, izay hanaiky hanolotra ny fanjakany ho an’ny fahefana papaly, izay ilay fahavalo, sady avy amin’ireo fito.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Ary ireo tandroka folo izay hitanao dia mpanjaka folo, izay tsy mbola nandray fanjakana; nefa hahazo fahefana tahaka ny mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Ireo dia iray saina, ka hanolotra ny heriny sy ny fahefany ho an’ilay bibidia. Ireo dia hiady amin’ny Zanak’ondry, ary ny Zanak’ondry handresy azy; fa Izy no Tompon’ny tompo sy Mpanjakan’ny mpanjaka; ary izay miaraka aminy dia voantso sy voafidy ary mahatoky. Ary hoy izy tamiko: Ny rano izay hitanao, izay itoeran’ilay vehivavy janga, dia vahoaka sy olona betsaka ary firenena sy samy hafa fiteny. Ary ireo tandroka folo izay hitanao teo amin’ilay bibidia, dia hankahala ilay vehivavy janga, ka hanao azy ho lao sy mitanjaka, ary hihinana ny nofony, sady handoro azy amin’ny afo. Fa Andriamanitra no nametraka tao am-pony ny hanatanteraka ny sitrapony, sy hifanaraka, ary hanolotra ny fanjakany ho an’ilay bibidia, mandra-pahatanteraky ny tenin’Andriamanitra. Ary ilay vehivavy izay hitanao dia ilay tanàna lehibe, izay manjaka amin’ny mpanjakan’ny tany. Apokalypsy 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Ny mpanjaka folo ao amin’ny Firenena Mikambana dia “mifanaraka” mba “hanolotra ny fanjakany” maneran-tany “ho an’ilay bibidia.” “Mitovy saina” izy ireo, tahaka ny “niara-nisaina tamin’ny fankatoavana iray,” ao amin’ny Salamo telo amby valopolo. Ahaba no mpanjakan’ireo foko folo, izay nanao ilay fifandraisana tsy ara-dalàna, dia fijangajangana, tamin’ilay vehivavy janga avy any Tyro ao amin’ny Isaia telo amby roapolo. Ny fifandraisana tsy ara-dalàna teo amin’i Ahaba sy Jezebela dia tandindon’ilay fifandraisana tsy ara-dalàna teo amin’i Heroda sy Herodiasa tamin’ny andron’i Elia, izay naseho ho Jaona Mpanao Batisa. Heroda dia solontenan’ny Fanjakana Romanina, izay ao amin’ny Daniela fito, ny Fanjakana Romanina dia ahitana tandroka folo. Ireo tandroka folo dia notandindonin’ny fanjakan’i Ahaba nisy foko folo, ary samy manome vavolombelona momba ireo mpanjaka folo ao amin’ny Firenena Mikambana izy roa tonta. Satria Ahaba sy Heroda no misolo tena ny fanjakana ao anatin’ireo fifandraisana tsy ara-dalàna ireo, ny anjara asany dia ny hanatanteraka ny fanenjehana ireo heretika ho an’ilay vehivavy janga avy any Tyro, izay mihira ny hirany amin’ny faran’ireo fitopolo taona ara-tandindona.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Ny mpanjaka sy ny mpitondra ary ny governora dia nandray ho amin’ny tenany ny mariky ny antikristy, ary aseho ho ilay dragona izay mandeha hiady amin’ny olona masina—dia amin’ireo izay mitandrina ny didin’Andriamanitra sy manana ny finoan’i Jesosy.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Amin’ny lalànan’ny Alahady dia mitsahatra tsy manjaka amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy ilay bibidia avy amin’ny tany, satria vao avy nijangajanga tamin’i Jezebela izy, ary avy eo dia mandray ny fitarihana ny Firenena Mikambana. Avy eo izy dia manery izao tontolo izao manontolo hanangana sarin’ilay bibidia eran-tany, tahaka izay efa notanterahiny teo aloha tamin’ny lalànan’ny Alahady tao amin’ny fireneny.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Ary mamitaka izay monina ambonin’ny tany izy tamin’ny alalan’ireo fahagagana izay nomena fahefana azy hatao teo anatrehan’ilay bibidia; ka nilaza tamin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia izay voan’ny ratra tamin’ny sabatra nefa velona ihany. Ary nomena fahefana izy hanome aina ny sarin’ilay bibidia, mba hiteny ny sarin’ilay bibidia, ary hampamono izay rehetra tsy hiankohoka eo anoloan’ny sarin’ilay bibidia. Ary izy no mampanaiky ny olona rehetra, na ny madinika na ny lehibe, na ny manankarena na ny malahelo, na ny afaka na ny andevo, handray marika eo amin’ny tanany ankavanana, na eo amin’ny handriny; ary mba tsy hisy olona hahazo hividy na hivarotra, afa-tsy izay manana ny marika, na ny anaran’ilay bibidia, na ny isan’ny anarany. Apokalypsy 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
Ahaba, Heroda, ireo mpanjaka folo tao amin’ny Fanjakana Romanina ary ireo mpanjaka folo ao amin’ny Firenena Mikambana dia misolo tena ilay dragona izay mandeha hiady amin’ny olomasina; fa ny lehilahin’i Jezebela izay ifanarahany foana no manatanteraka ny fanenjehana ireo izay sokajin’i Jezebela ho mpivadi-pinoana.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Noho izany, na dia i Satana aza no asehon’ilay dragona voalohany indrindra, dia, amin’ny heviny faharoa, tandindon’i Roma mpanompo sampy koa izy.” The Great Controversy, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Amin’ny horohorontany ateraky ny lalàn’ny Alahady dia misy “fito arivo” lahy “vonoina.” Ao amin’ny Daniela toko fahiraika ambin’ny folo sy andininy faha‑iraika amby efapolo, dia “maro no lavonina.” Ireo lavonina rehefa tonga ny lalàn’ny Alahady dia Advantista Mitandrina ny Andro Fahafito Laodiseana izay tsy niomana ho amin’ny krizy. Ny isa hoe “fito arivo” dia maneho ny sisa amin’ny vahoakan’Andriamanitra. Hoy Andriamanitra tamin’i Elia, tamin’ny krizin’ny tendrombohitra Karmela, izay maneho ny krizin’ny lalàn’ny Alahady, fa nisy “fito arivo tao amin’ny Isiraely” izay tsy nandohalika tamin’i Bala. Manazava izany ny apostoly Paoly.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Koa hoy aho hoe: Na dia narihin’Andriamanitra va ny olony? Sanatria izany. Fa izaho koa dia Isiraelita, avy amin’ny taranak’i Abrahama, avy amin’ny firenen’i Benjamina. Andriamanitra tsy nandroaka ny olony izay efa fantany rahateo. Tsy fantatrareo va izay lazain’ny Soratra Masina ny amin’i Elia? izay itarainany amin’Andriamanitra ny amin’ny Isiraely hoe: Tompo ô, novonoiny ny mpaminaninao, ary noravany ny alitaranao; ary izaho irery no sisa tavela, ka tadiaviny hovonoina. Fa inona kosa no havalin’Andriamanitra azy? Efa namelako olona fito arivo ho Ahy, dia izay tsy nandohalika tamin’ny sarin’i Bala. Dia tahaka izany koa amin’izao andro ankehitriny izao, dia mbola misy sisa araka ny fifidianana amin’ny fahasoavana. Romana 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Ny teny hoe “fito arivo” dia maneho sisa amin’ny vahoakan’Andriamanitra, nefa tsy maintsy raisina an-tsaina ny toe-javatra izay amaritana azy ireo ara-tandindona. Ireo lehilahy naringana tamin’ilay horohoron-tany tamin’ny lalàn’ny Alahady dia ny sisa amin’ireo Advantista Mitandrina ny Andro Fahafito tsy mahatoky izay teo ary tamin’izany fotoana izany no nalain’i Babylona ara-panahy maoderina ho babo. Ao amin’ny tantara ara-paminaniana momba an’i Isiraely fahiny ara-bakiteny, rehefa nandrava an’i Jerosalema fanindroany tamin’ireo in-telo i Babylona, dia nisy sisa “fito arivo” lahy “mahery” “avy amin’ny tany” nalaina ho babo.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Dia nitondra an'i Jekonia ho babo tany Babylona mbamin'ny renin'ny mpanjaka sy ny vadin'ny mpanjaka ary ny manamboninahiny sy ny mahery teo amin'ny tany; dia ireo no nentiny ho babo avy tany Jerosalema ho any Babylona. Ary ny lehilahy mahery rehetra, dia fito arivo, sy ny mpanao asa-tanana ary ny mpanefy, dia arivo, samy olona matanjaka sy mahay miady avokoa, dia ireny no nentin'ny mpanjakan'i Babylona ho babo tany Babylona. Ary ny mpanjakan'i Babylona dia nampanjaka an'i Matania, rahalahin-drainy, ho solony, ka novany hoe Zedekia ny anarany. 2 Mpanjaka 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Raha voaongana tamin’ilay horohorontany nateraky ny lalàna alahady ny lehilahy mahery tao Jerosalema, dia “indro, avy faingana ny loza fahatelo. Ary ny anjely fahafito nitsoka trompetra.” Ny loza fahatelo dia ilay trompetra fahafito tsofin’ny anjely fahafito. Ao anatin’ilay “ora” amin’ilay “horohorontany” nateraky ny lalàna alahady—misetrasetra i Islam!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Ny iray amin’ireo toetra fototry ny finoana silamo tao amin’ny loza voalohany sy faharoa dia ilay zava-misy ara-tantara fa ny fomba niadiany dia tsy nitovy tamin’ireo tetika mahazatra amin’ny ady izay nampiharina teo amin’ny tantara, tamin’ny fotoana nanatanterahany ny anjara asa ara-paminaniany. Ny fomba niadiany dia ny namely tampoka sy tsy nampoizina. Ny teny hoe “assassin” dia nipoitra avy amin’ireo fomba fanaon’ireo mpiady silamo tamin’izany vanim-potoana ara-tantara izany. Ny fanafihan’izy ireo dia tahaka ny an’ireo Kamikaze japoney tamin’ny Ady Lehibe Faharoa. Nanantena ho faty ireo mpiady silamo rehefa namono an-tsokosoko ny lasibany. Noho izany antony izany, dia fomba fanao mahazatra teo amin’ireo mpiady ny niomana ho amin’ny fahafatesana tamin’ny alalan’ny fimamoana tamin’ny hashish alohan’ny fanafihany, mba hanampy hampandamoka ny tahotra ny fahafatesana. Rehefa namely ny niharam-boiny izy ireo, dia tampoka sy tsy nampoizina izany; ary ny fiankinany tamin’ny hashish mba hahazoana ilay toe-tsaina nirina, niaraka tamin’ilay fanafihana miafina, no namorona ny fototra ara-etimolojikan’ny teny hoe “assassin,” noho ny fifandraisany amin’ny teny hoe hashish.
The third woe and the seventh trumpet “cometh quickly.”
Ny loza fahatelo sy ny trompetra fahafito dia “ho avy faingana.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Toy izany koa, tamin’ny 22 Oktobra 1844, ny iraky ny fanekena dia tonga “tampoka” tao amin’ny tempoliny. Sister White dia nanazava ny “fahatampokan’ny” fahatongavan’ilay iraky ny fanekena, ka nilaza fa ny fiaviany dia “tsy nampoizina.” Koa noho izany, ireo “fiaviana” efatra rehetra izay tanteraka tamin’ny 22 Oktobra 1844 dia tsy nampoizina sady tampoka.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ny fahatongavan’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny efitra masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, izay aseho ao amin’ny Daniela 8:14; ny fahatongavan’ny Zanak’olona ho eo amin’ny Fahagola amin’ny andro, araka izay aseho ao amin’ny Daniela 7:13; ary ny fahatongavan’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia famaritana ny toe-javatra iray ihany; ary izany koa no asehon’ny fahatongavan’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Averina amin’ny litera mitovy indrindra ny fanoharana momba ireo virijina folo; noho izany, ireo “fiaviana” efatra rehetra izay tanteraka tamin’ny 22 Oktobra 1844 dia mbola hotanterahina indray amin’ny litera mitovy indrindra amin’ilay horohoron-tany izay lalàna alahady. Raha naneho hevitra momba ny fanoharana ny amin’ireo virijina i Rahavavy White, dia nanampy tamin’ilay porofo izy izay manondro ny fahamaikana sy ny tsy nampoizina, izay aseho an’ohatra amin’ilay horohoron-tany amin’ny lalàna alahady, izay no fahatanterahana lavorary ny Antso Amin’ny Misasakalina.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Ny toetra dia asehon’ny fotoan-tsarotra. Rehefa nitory tamin’ny feo mafy tamin’ny misasakalina ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha ianareo hitsena azy,’ dia nifoha tamin’ny torimasony ireo virijina natory, ary dia hita izay efa niomana ho amin’izany fisehoan-javatra izany. Samy tratra tampoka izy roa tonta, nefa ny anankiray efa voaomana ho amin’ny hamehana, ary ny anankiray kosa hita fa tsy nisy fiomanana. Ny toetra dia asehon’ny toe-javatra. Ny hamehana no mampiseho ny tena firafitry ny toetra. Loza tampoka sy tsy nampoizina, fahoriana noho ny famoizana havan-tiana, na fotoan-tsarotra, aretina na fijaliana tsy ampoizina, zavatra izay mampijoro ny fanahy mifanatrika amin’ny fahafatesana, no hampiseho ny tena ao anatin’ny toetra. Haseho mazava na misy na tsia finoana marina ny teny fikasana ao amin’ny tenin’Andriamanitra. Haseho mazava na tohanan’ny fahasoavana ny fanahy, na misy diloilo ao amin’ny fitoerana miaraka amin’ny jiro.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Tonga amin’ny olona rehetra ny fotoam-pitsapana. Ahoana no fitondrantsika tena eo ambanin’ny fizahan-toetra sy fanandraman’Andriamanitra antsika? Maty va ny jirontsika? sa mbola tazomintsika hirehitra ihany? Vonona ho amin’ny hamehana rehetra va isika noho ny fifandraisantsika Aminy, Izay feno fahasoavana sy fahamarinana? Tsy nahazo nampita ny toetrany tamin’ireo virijina dimy adala ireo virijina dimy hendry. Ny toetra dia tsy maintsy volavolaintsika amin’ny maha-olona tsirairay antsika izany.” Review and Herald, October 17, 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Amin’ny horohoron-tany ateraky ny lalàna alahady dia mitsahatra tsy ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly intsony i Etazonia. Ny sisa, dia Adventista Laodiseana fito arivo izay tsy niomana ho amin’ny krizy, dia hampiseho toetra efa voaomana handray ny mariky ny bibidia. Avy eo dia tonga tampoka sy tsy nampoizina ny Islamo, satria “avy faingana ny loza fahatelo” raha “mitsoka” ny “anjely fahafito”!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
Averina indray ireo “fihaviana” efatra izay samy tanteraka tamin’ny 22 Oktobra 1844. Ny fihaviana voalohany no nanondro ny fanokafana ny fitsarana, ho fahatanterahan’i Daniela toko fahavalo andininy fahaefatra ambin’ny folo. Nampiorina izany ny hafatry ny anjely voalohany izay nanambara fa tonga ny “ora” fitsarany. Izany fahatanterahana izany dia tandindon’ny “oran” ny horohoron-tany, izay manomboka amin’ny lalàna alahady, ary io no “ora” izay ampitondran’ny Islamy “ny fitsarany” amin’i Etazonia noho ny fampandaniana lalàna alahady.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Ilay iraky ny fanekena ao amin’ny Malakia toko faha-telo dia tonga tampoka tao amin’ny tempoly izay naoriny tao anatin’ny enina amby efa-polo taona, hatramin’ny 1798 ka hatramin’ny 1844, mba hiditra amin’ny fanekena miaraka amin’ireo “Levita” amin’ny tantaran’ny Millerita. Amin’ny horohorontany amin’ny lalàna alahady, ilay iraky ny fanekena dia tonga tampoka mba hiditra ao amin’ny tempolin’ireo taolana maina maty izay natsangana tamin’ny maty, mba hiditra amin’ny fanekena miaraka amin’ireo “Levita” amin’ny tantaran’ny iray hetsy sy efatra amby efa-polo arivo.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Tamin’ny horohoron-tany amin’ny lalàn’ny Alahady no iavian’ny Zanak’olona eo amin’ny Ray mba handray fanjakana ho fahatanterahan’ny Daniela toko fahafito andininy fahatelo ambin’ny folo, tahaka ny nataony tamin’ny 22 Oktobra 1844; fa amin’ny “ora” isehoan’ny horohoron-tany dia misy “feo any an-danitra” izay manambara fa ny “fanjakan’izao tontolo izao dia efa tonga fanjakan’ny Tompontsika sy ny Kristiny; ary hanjaka mandrakizay doria Izy. Ary ny loholona efatra amby roa-polo, izay nipetraka teo anatrehan’Andriamanitra teo amin’ny seza fiandrianany, dia niankohoka tamin’ny tavany ka niankohoka teo anatrehan’Andriamanitra, nanao hoe: Misaotra Anao izahay, Tompo Andriamanitra Tsitoha ô, Ilay ankehitriny sy taloha ary ho avy; satria efa noraisinao ho Anao ny herinao lehibe ka efa nanjaka Hianao.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
Amin’ny ora nisian’ny horohoron-tany, rehefa tonga ny fitsarany, ary ireo vavolombelona roa izay efa natsangana tamin’ny maty teo aloha avy teo amin’ny arabe izay namonoana azy dia mitsangana. Avy eo, tahaka ny tafika mahery, dia asandratra ho any an-danitra izy ireo, raha ny sisa amin’ireo Adventista Laodikeana fito arivo kosa dia ariana. Eo noho eo dia voasaraka ny vary hendry amin’ny tsimparifary adala. Avy eo Kristy dia mandray ny fanjakany ary maneno ny trompetra fahafito, izay ilay loza fahatelo koa, izay tonga tampoka sy tsy ampoizina, ary avy eo “tezitra” “ny firenena,” ary “tonga ny fahatezeranao.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Ny fampahatezerana ny firenena no anjara asa ara-paminanian’ny Islama, ary izany dia manomboka amin’ny ora isehoan’ilay horohoron-tany ka mitohy mandra-pifaranan’ny fotoam-pitsapana ho an’ny olombelona sy ny loza fito farany, izay asehon’ny teny hoe: “tonga ny fahatezeranao.” Eo anelanelan’ny lalàna Alahady any Etazonia sy ny fiafaran’ny fotoam-pitsapana, izay anehoan’ny fahatezeran’Andriamanitra ny tenany ao amin’ny loza fito farany—ny loza fahatelo, tandindon’ny Islama; ny trompetra fahafito, tandindon’ny Islama; ary ny fampahatezerana ny firenena, tandindon’ny Islama—dia manome vavolombelona ara-tandindona telo fa ny hafatry ny Antso Misasakalina dia fahatanterahan’ny fahatongavan’ny Islama amin’ny fotoanan’ny lalàna Alahady.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Tahaka ny tamin’ny hetsika Millerita tany am-piandohana, ny hafatry ny Antso Mamatonalina dia fanitsiana ny faminaniana tsy tanteraka. Tao amin’ny tantaran’ny Millerita dia ny tsy fahatanterahan’ilay zava-nitranga izay nambara fa hitranga no nisy. Tao amin’ny tantaran’ny Millerita tany am-piandohana, ny Filadelfiana dia nanolotra ny faminaniany tsy tanteraka, satria notorian’Andriamanitra ny fahadisoana tao amin’ny tabilao 1843.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
Tamin’ny hetsika Laodiseana teo amin’ny faran’ny Future for America, Andriamanitra dia tsy mba naninjitra ny tanany na oviana na oviana hanakonana ny fahadisoana. Tanana olombelona no nanarona ny fahamarinana fa tsy tokony hampiasaina intsony amin’ny fampiharana ara-paminaniana ny fotoana. Ny tanana olombelona dia maneho ny asan’olombelona.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Amin’ny hetsika famaranana an’ireo iray hetsy sy efatra arivo sy efatra alina, ny fahadisoana tamin’ny fampiharana ny fotoana dia ota, satria ny fampiharana ny fotoana ara-paminaniana dia tsy tokony hampiasaina intsony. Ny fampiharana feno ota ny fotoana dia naseho an’ohatra tamin’i Mosesy, izay tsy niraharaha ny didin’Andriamanitra hamora ny zanany lahy, ary naseho an’ohatra koa tamin’i Oza, izay tsy niraharaha ny didin’Andriamanitra fa ny mpisorona ihany no mahazo mikasika ny fiara fanekena. Tsy sitrapon’ny Tompo ny hahatanterahan’ireo asa na tsy fanaovana feno ota ireo amin’ny alalan’ny vahoakany. Iray ihany ny famaritana ny ota, dia ny fandikana ny lalàna. Mosesy nandika ny lalàn’Andriamanitra momba ny famorana, Oza nandika ny lalàn’Andriamanitra momba ny fitoerana masina, ary ity hetsika ity nandika ny lalàny ara-paminaniana. Isiraely fahiny dia natao ho mpitahiry ny lalàn’Andriamanitra, ary ny hetsika Advantista tamin’ny fiandohany sy ny fiafarany dia natao ho mpitahiry koa ny fahamarinany ara-paminaniana.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Tao anatin’ny fahoriany dia notanterahin’i Zipora avy hatrany tamin’ny tenany ihany ny famorana ny zanany lahy, ka izany no nanehoany ny fibebahana izay tsy maintsy nasehon’ireo izay nandray anjara tamin’ity hetsika ity avy hatrany noho ny tsy fandraisana andraikitra feno ota tamin’ny namelana ny fampiharana ny fotoana hifamatotra amin’ny hafatra. Toy izany koa, i Davida dia maneho fibebahana henjana noho ny nataon’i Oza. Ho an’ny hetsika ny milaza fa tamin’ny lafiny iray dia marina ny fampiharana ny fotoana tao amin’ny faminaniana ny 18 Jolay 2020, fa amin’ny fomba ahoana dia sitrapon’Andriamanitra izany, dia mitovy amin’ny filazana fa tsy tena nilaina tamin’i Mosesy sy Zipora ny nitana ny didy mazava nomen’Andriamanitra, ary fa tsy tena niraharaha Andriamanitra na nikasika ny fiara-masin’Andriamanitra i Oza na tsia. Ny 18 Jolay 2020 dia faminaniana sandoka, ary ny singa sandoka tao aminy dia ny singan’ny fotoana.
These truths will be explored further in the next article.
Ireo fahamarinana ireo dia hodinihina bebe kokoa ao amin’ny lahatsoratra manaraka.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Ny Tompo dia naneho tamiko fa ny hafatry ny anjely fahatelo dia tsy maintsy mandeha ka torìna amin’ireo zanaky ny Tompo izay miparitaka, ary tsy tokony hiorina amin’ny fotoana izany; fa ny fotoana dia tsy ho fitsapana intsony na oviana na oviana. Hitako fa ny sasany dia voasinton’ny hafanam-po sandoka vokatry ny fitoriana momba ny fotoana; ary ny hafatry ny anjely fahatelo dia mahery noho izay azon’ny fotoana omena azy. Hitako fa io hafatra io dia mahazaka tena eo ambonin’ny fototra iorenany, ary tsy mila fotoana hanamafisana azy, ary handeha amin-kery lehibe izy ka hanao ny asany, ary hofaranana vetivety amin’ny fahamarinana.” Experience and Views, 48.