Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
Ao anatin’ny Daniela toko faha-11, dia misy andalana faminaniana maromaro izay samy mifanaraka amin’ireo andininy enina farany amin’ilay toko. Ny ampahany izay mifanaraka amin’ny tantaran’ny andininy faha-40 hatramin’ny fotoan’ny farany tamin’ny 1989, ka hatramin’ny didy alahady ao amin’ny andininy faha-41, no ampahan’ny faminaniana izay voaisy tombo-kase mandra-pahatongan’ny andro farany. Izany no famenon’i Daniela ny amin’ny Fanambaran’i Jesosy Kristy, izay voavaha tombo-kase fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana. Ny andininy faha-2 dia mampiditra an’i Trump, ilay filoha Repoblikana farany, ilay Filoha farany, ilay Filoha izay fahavalo sady isan’ny fito, ary izy no filoha mpanan-karena indrindra izay nanomboka nampihetsika ireo globalista rehefa nanambara ny firotsahany hofidiana izy tamin’ny 2015. Ny andininy faha-10 dia manondro ny 1989, ary ny andininy faha-11 sy faha-12 dia manondro ny Ady Okrainiana izay nanomboka tamin’ny 2014, niaraka tamin’ny fandresen’i Putin sy ny fahalavoany taorian’izany.
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
Ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo dia manoritsoritra ny fahatelo amin’ireo ady telo ao amin’ny andininy faha-efapolo, manomboka amin’ny firodanan’ny Firaisana Sovietika tamin’ny taona 1989, avy eo ny Ady Okrainiana, arahin’ny Adin’i Panium, izay maneho ny tolona ivelan’ny Protestantisma niodina tany Etazonia manohitra ireo mpanohana ny fanatontoloana maneran-tany.
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
Ny Protestanta nihemotra tamin’ny finoana no manjaka, ary mametraka ny fifandraisana ara-pitantanana ambaratonga eo amin’ilay firaisana telo sosona izay hampiharina amin’ny lalàna alahady ho avy tsy ho ela. Ny bibidia dia ny Katôlika, ary izy no lohan’ireo hery telo, aseho amin’ny maha-Jezebela azy sy amin’ny alalan’ny marika maro hafa. Izy no vehivavy janga izay manjaka eo ambonin’ilay bibidia sady mitaingina azy.
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
Ny mpaminany sandoka dia i Etazonia, asehon’i Ahaba vadiny, izay lohan’ilay fanjakana impolo an’ilay dragona. Ny Adin’i Panium tamin’ny taona 200 talohan’i Kristy dia tandindon’ny tolona ivelany eo amin’ny fanatontoloana sy ny Protestanta nihemotra. Ny tolona anatiny kosa dia asehon’ilay fikomiana tamin’ny taona 167 talohan’i Kristy, narahin’ny fanokanana indray ny tempoly izay tsaroana amin’ny Hanukkah tamin’ny taona 164 talohan’i Kristy; avy eo dia narahin’ny vanim-potoana nanomboka tamin’ny 161 talohan’i Kristy ka hatramin’ny 158 talohan’i Kristy, izay tandindon’ny fotoana ananganan’i Etazonia sarin’ny firaisan’ny fiangonana sy ny fanjakana araka ny Katolisisma, araka izay asehon’ny “ligy”.
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
Ao amin’ny andininy fahatelo ambin’ny folo, dia mampahafantatra antsika i Uriah Smith fa efatra ambin’ny folo taona taorian’ny Adin’i Raphia, dia maty i Ptolemy noho ny “fahalotoam-piainana sy fijangajangana tafahoatra, ary nosoloan’ny zanany lahy, Ptolemy Epiphanes, izay zaza efa-taona na dimy taona tamin’izany. Antiochus kosa, tamin’izany fotoana izany ihany, rehefa efa nampandamoka ny fikomiana tao amin’ny fanjakany, ary nampanaiky sy nandamina ny faritra atsinanana ho amin’ny fankatoavana, dia nanam-potoana malalaka hanaovana izay raharaha rehetra, tamin’ny fotoana niakaran’i Epiphanes mbola tanora teo amin’ny seza fiandrianan’i Egypta.” Rehefa tapitra ny fandresena vetivety azon’i Putin, dia ho vonona hiatrika ilay mpanjaka zaza vaovaon’i Egypta i Trump. Alohan’ny hanaovany izany anefa, dia ho efa “nampandamoka fikomiana” tao anatin’i Etazonia izy.
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
Rehefa voafidy i Trump, dia hampihatra lalàna izay efa nisy tandindona tamin’ny alalan’ny Alien and Sedition Acts of 1798 izy, miaraka amin’ny fampiatoana ny “habeas corpus”, tahaka izay nataon’ny filoha Repoblikana voalohany ho setrin’ny Ady an-trano. Efa nisy tandindona ihany koa ny asany tamin’ny alalan’ny nataon’ny filoha Grant rehefa niatrika ny Ku Klux Klan izy, sy F. D. Roosevelt rehefa nanagadra ny Japoney sy ny hafa tamin’ny Ady Lehibe Faharoa, ary ny Patriot Act an’i George Bush farany.
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Izy, tahaka ny tamin’i Seleucus, dia hamoretra ny fikomiana any Etazonia, ary avy eo hitodika amin’ilay “mpanjaka zaza” any Egypta ny masony. Eo am-panaovana izany dia hanao fanekem-pihavanana amin’i Filipo avy any Makedonia izy, satria Smith dia manoratra hoe: “Tamin’izany fotoana izany koa, Filipo, mpanjakan’i Makedonia, dia niditra tamin’ny fifanekena niaraka tamin’i Antiokosa mba hizara ny fanapahan’i Ptolemaiosa eo amin’izy ireo, ka samy nikasa handray ny ampahany izay teo akaiky kokoa sy nety kokoa taminy avy. Eto dia nisy fitsanganana hanohitra ny mpanjakan’ny atsimo ampy hahatanteraka ny faminaniana, ary ireo zava-nitranga ireo indrindra, tsy isalasalana, no nokendren’ny faminaniana.”
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”
Hamorona fiaraha-miombon’antoka mafy amin’ireo firenena ao amin’ny NATO (ny Firenena Mikambana) i Trump, mba hiatrehana an’i Rosia sy ireo fahasarotana amin’ny famahana ny vokadratsin’ny firodanan’i Putin. Amin’izany fotoana izany, araka ny andininy faha-efatra ambin’ny folo sy ny fanamarihan’i Smith, dia “hampidirina hery vaovao iray.” Hiditra an-tsehatra ny fahefana papaly mba hiaro an’i Rosia sy ireo fanjakana manaraka azy amin’ny fahefan’ny NATO sy Etazonia, na araka ny teny notsongain’ny fanamarihan’i Smith hoe: “Niteny i Roma; ary vetivety dia hitan’i Syria sy Makedonia fa nisy fiovana nananontanona ny endriky ny nofiny. Niditra an-tsehatra ny Romanina ho fiarovana ny mpanjaka tanoran’i Egypta, sady tapa-kevitra fa tokony harovana izy amin’ny fandringanana nokasain’i Antiokosa sy Filipo. Tamin’ny taona 200 talohan’i Kristy izany, ary anisan’ny fidirana an-tsehatra lehibe voalohany nataon’ny Romanina tamin’ny raharahan’i Syria sy Egypta.”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
Roma, ilay vehivavy janga avy any Tyro, dia manomboka mihira ny hirany sy mijangajanga amin’ireo mpanjakan’ny tany, mialoha ny hahatongavan’ireo mpanjaka ireo ho amin’ny fankatoavana feno azy, andininy roa monja aty aoriana. Tamin’izany fotoana izany ihany koa no nisehoan’ny Adin’i Panium. Ny taona 200 talohan’i JK no manamarika ilay vehivavy janga avy any Tyro ho manomboka mihira, ary manao izany izy momba ny fiarovana an’i Rosia, izay vao nifanarahan’i Etazonia sy ny Firenena Mikambana hozarazaraina ho tombontsoa iombonany. Mandresy azy roa tonta ilay vehivavy janga, nefa avy eo dia mitranga ny “adin’i” Panium ka i Etazonia no mandresy ny Firenena Mikambana.
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
Ara-paminaniana, telo amby telopolo taona tatỳ aoriana dia manomboka any Etazonia ny fikomian’i Modein. Ara-paminaniana, telo taona taorian’izany dia apetraka indray ny fanokanana ny antsoina hoe Protestantisma sy ny Repoblika araka ny Lalàmpanorenana, araka izay asehon’i Hanukkah. Ara-paminaniana, telo taona taorian’izany dia manomboka ny vanim-potoana asehon’ny firaisan’ny Jiosy tamin’i Roma.
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
Ny hetsika farany dia ho haingana, ka ny tantara asehon’ireo andininy amin’ny alalan’ny valo amby efapolo taona dia mamaritra andian-javatra mifanesy sy haingana izay efa nofaritan’ny faminaniana mazava tsara fa manomboka amin’ny fotoanan’ny farany tamin’ny 1989, arahina ilay ady faharoa ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo tamin’ny 2014, avy eo ny 2015, rehefa nanambara ny firotsahany hofidiana ho filoham-pirenena i Trump, ka tamin’izany no nanombohan’ny asany ara-paminaniana tamin’ny fampisavorovoroana ny globalisma. Raha vao manomboka ny asa famoretana ny Ady an-trano izay efa mandeha i Trump, dia hiezaka hanao firaisana amin’ny Firenena Mikambana izy (OTAN—Philip avy any Makedonia), ary hanomboka hihira i Roma. Io firaisana ezahina atao io no tonga ho tolona hahazoana ny fahefana fara tampony eo amin’ireo hery roa, izay asehon’ny Adin’i Panium.
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
Panium àry no mari-pamantarana ao amin’ny andininy fahatelo ambin’ny folo, izay anombohan’ireo hetsika farany haingana mialoha ny lalàna alahady. Ny mpaminany rehetra dia niresaka bebe kokoa ny amin’ny faran’izao tontolo izao noho ny fotoana niainany, ary i Jesosy, mazava ho azy, no lehibe indrindra tamin’ny mpaminany rehetra. Taloha kelin’ny hazo fijaliana, izay tandindon’ny lalàna alahady, ka asehon’ny andininy fahenina ambin’ny folo, dia nanao dia niaraka tamin’ny mpianany ho any Panium i Jesosy. Ny fotoana niainany tany, sy ny lesona nambarany tany, dia mifanaraka amin’ny Adin’i Panium izay ho avy tsy ho ela. Nandritra ny tantara dia nanana anarana maro i Panium, ary tamin’ny andron’i Kristy, ny anarana niantsoana an’i Panium dia Kaisaria Filipy.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
“Jesosy sy ny mpianany dia efa tonga tao amin’ny anankiray amin’ireo tanàna manodidina an’i Kaisaria Filipy. Efa tany ivelan’ny sisin-tanin’i Galilia izy ireo, tao amin’ny faritra iray izay nanjakan’ny fanompoan-tsampy. Teo no nanesorana ny mpianatra hiala amin’ny hery mifehy nentin’ny Jodaisma, ka nampanakaiky azy kokoa tamin’ny fanompoam-pivavahan’ny jentilisa. Manodidina azy ireo dia nisy fisehoan-javatra isan-karazany amin’ny finoanoam-poana izay hita tany amin’ny faritra rehetra amin’izao tontolo izao. Nirian’i Jesosy ny hahatonga ny fahitana izany rehetra izany hampahatsapa azy ireo ny andraikiny amin’ny jentilisa. Nandritra ny nijanonany tao amin’izany faritra izany, dia niezaka Izy hihataka amin’ny fampianarana ny vahoaka, mba hanolotra ny Tenany bebe kokoa ho an’ny mpianany.”
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“Saika holazainy tamin’izy ireo ny amin’ny fijaliana izay niandry Azy. Kanefa aloha dia niala nitokana Izy, ka nivavaka mba ho voaomana handray ny teniny ny fony. Rehefa niaraka tamin’izy ireo indray Izy, dia tsy nampita avy hatrany izay tiany hampitaina. Talohan’ny hanaovany izany, dia nomeny fotoana hiaikeny ny finoany Azy izy ireo mba hahatanjaka azy amin’ny fitsapana ho avy. Nanontany Izy hoe: ‘Ataon’ny olona ho iza moa Aho, Izaho Zanak’olona?’”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
“Indrisy fa voatery niaiky ny mpianatra fa tsy nahafantatra ny Mesiany i Isiraely. Marina tokoa fa nisy tamin’izy ireo, rehefa nahita ny fahagagana nataony, no nanambara Azy ho Zanak’i Davida. Ny vahoaka maro izay nofahanana tao Betsaida dia naniry ny hanambara Azy ho mpanjakan’ny Isiraely. Maro no vonona handray Azy ho mpaminany; nefa tsy nino Azy ho Mesia izy ireo.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
“Avy eo Jesosy dia nametraka fanontaniana faharoa, mikasika ny mpianatra mihitsy: ‘Fa ianareo kosa manao Ahy ho iza?’ Dia namaly Petera hoe: ‘Ianao no Kristy, Zanak’Andriamanitra velona.’”
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Hatrany am-piandohana, dia nino i Petera fa i Jesosy no Mesia. Maro koa ny hafa izay resin-dahatra tamin’ny fitorian’i Jaona Mpanao-batisa, ka nanaiky an’i Kristy, no nanomboka nisalasala ny amin’ny iraka nampanaovina an’i Jaona, raha vao nogadraina sy novonoina izy; ary ankehitriny dia nisalasala koa izy ireo fa i Jesosy no Mesia, Ilay efa nandrasany hatry ny ela. Maro tamin’ny mpianatra izay nanantena fatratra an’i Jesosy handray ny toerany eo amin’ny seza fiandrianan’i Davida no nandao Azy, rehefa hitany fa tsy nanana fikasana toy izany Izy. Fa i Petera sy ireo namany kosa tsy niala tamin’ny firaiketany taminy. Ny fihetsika miovaova nataon’ireo izay nidera omaly nefa manameloka anio dia tsy nandrava ny finoan’ny tena mpanara-dia ny Mpamonjy. Hoy ny nambaran’i Petera: ‘Hianao no Kristy, Zanak’Andriamanitra velona.’ Tsy niandry voninahitra ara-panjakana hanome satro-boninahitra ny Tompony izy, fa nanaiky Azy tamin’ny fanetren-tenany.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Petera dia efa naneho ny finoan’ny roa ambin’ny folo. Kanefa mbola lavitra ny mpianatra tamin’ny fahatakarana ny asa nanirahana an’i Kristy. Ny fanoherana sy ny fanehoana diso nataon’ny mpisorona sy ny mpanapaka, na dia tsy nahasarika azy ireo hiala tamin’i Kristy aza, dia mbola nampisavoritaka azy indrindra. Tsy mbola nazava taminy ny lalana halehany. Ny herin’ny fanabeazana noraisiny tany am-piandohana, ny fampianaran’ny raby, ny fahefan’ny lovantsofina, dia mbola nanakona ny fijeriny ny fahamarinana. Indraindray dia namirapiratra taminy ny taratra sarobidin’ny mazava avy amin’i Jesosy, nefa matetika izy dia tahaka ny olona mitsapatsapa ao anatin’ny aloka. Kanefa tamin’io andro io, talohan’ny hampifanatrehana azy mivantana amin’ny fitsapana lehibe ny finoany, dia nipetraka taminy tamin-kery ny Fanahy Masina. Nandritra ny fotoana fohy dia navily hiala tamin’ny ‘zavatra hita’ ny masony, mba hibanjina ‘ny zavatra tsy hita.’ 2 Korintiana 4:18. Teo ambanin’ny endriky ny maha-olombelona dia hitany ny voninahitry ny Zanak’Andriamanitra.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
“Jesosy namaly an’i Petera ka nanao hoe: ‘Sambatra ianao, ry Simona Bar-jona; fa tsy nofo aman-dra no nanambara izany taminao, fa ny Raiko Izay any an-danitra.’”
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
“Ny fahamarinana izay neken’i Petera dia fototry ny finoan’ny mpino. Izany no nambaran’i Kristy tenany ho fiainana mandrakizay. Nefa ny fananana izany fahalalana izany dia tsy antony akory hiderana tena. Tsy tamin’ny fahendrena na ny hatsaram-panahiny manokana no nampahafantarana izany tamin’i Petera. Tsy hahatratra ny fahalalana ny amin’Andriamanitra velively ny olombelona, raha avy amin’ny tenany ihany. ‘Avo tahaka ny lanitra izany; inona no hainao atao? lalina noho ny helo izany; inona no fantatrao?’ Joba 11:8. Ny Fanahin’ny fananganan’anaka ihany no afaka manambara amintsika ny zavatra lalina momba an’Andriamanitra, izay ‘tsy mbola hitan’ny maso, na ren’ny sofina, na tafiditra tao am-pon’ny olona akory.’ ‘Fa Andriamanitra efa nanambara izany tamintsika tamin’ny Fanahiny; fa ny Fanahy mandinika ny zavatra rehetra, eny, na dia ny zavatra lalina indrindra momba an’Andriamanitra aza.’ 1 Korintiana 2:9, 10. ‘Ny zava-miafin’i Jehovah dia ao amin’izay matahotra Azy;’ ary ny nahafantaran’i Petera ny voninahitr’i Kristy dia porofo fa efa ‘nampianarin’Andriamanitra’ izy. Salamo 25:14; Jaona 6:45. Eny tokoa, ‘sambatra ianao, ry Simona Bar-jona; fa tsy nofo aman-dra no nanambara izany taminao.’”
“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
Jesosy nanohy hoe: “Ary Izaho kosa milaza aminao koa: Hianao no Petera, ary ambonin’ity vatolampy ity no haoriko ny Fiangonako; ary ny vavahadin’ny helo tsy haharesy azy.” Ny teny hoe Petera dia midika vato,—vato mihodinkodina. Tsy i Petera no vatolampy nanorenana ny fiangonana. Ny vavahadin’ny helo dia naharesy azy tokoa, raha nandà ny Tompony tamin’ny fanozonana sy fianianana izy. Ny fiangonana dia naorina teo ambonin’Ilay iray izay tsy azon’ny vavahadin’ny helo resena.
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
“Taonjato maro talohan’ny fihavian’ny Mpamonjy dia efa nanondro ny Vatolampin’ny famonjena an’Isiraely i Mosesy. Ny mpanao salamo dia nihira ny amin’ny ‘Vatolampin’ny heriko.’ Isaia dia nanoratra hoe: ‘Izao no lazain’i Jehovah Tompo: Indro, mametraka vato ao Ziona Aho ho fanorenana, dia vato voazaha toetra, vato fehizoro sarobidy, fanorenana mafy orina.’ Deoteronomia 32:4; Salamo 62:7; Isaia 28:16. I Petera mihitsy, raha nanoratra tamin’ny tsindrimandrin’ny Fanahy, dia mampihatra izany faminaniana izany amin’i Jesosy. Hoy izy: ‘Raha efa nanandrana ianareo fa tsara fanahy ny Tompo: ka manatona Azy, dia Vato velona, nolavin’ny olona tokoa, nefa voafidin’Andriamanitra sady sarobidy, dia ianareo koa, tahaka ny vato velona, no aorina ho trano ara-panahy.’ 1 Petera 2:3–5, R. V.”
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
“Tsy misy fanorenana hafa azon’ny olona apetraka afa-tsy izay efa napetraka, dia Jesosy Kristy.” 1 Korintiana 3:11. “Eo ambonin’ity vatolampy ity,” hoy Jesosy, “no hanorenako ny fiangonako.” Teo anatrehan’Andriamanitra sy ny zava-manan-tsaina rehetra any an-danitra, teo anatrehan’ny tafika tsy hita mason’ny helo, no nanorenan’i Kristy ny fiangonany teo ambonin’ny Vatolampy velona. Izany Vatolampy izany dia Izy tenany,—ny tenany manokana, voavaky sy notorotoroina ho antsika. Ary ny vavahadin’ny helo tsy haharesy ny fiangonana voaorina eo ambonin’izany fanorenana izany.
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
“Endrey ny fahalemena nisehoan’ny fiangonana tamin’ny fotoana nitenenan’i Kristy izany teny izany! Vitsy dia vitsy monja ny mpino, ka hiantefan’ny herin’ny demonia rehetra sy ny an’ny olona ratsy fanahy rehetra; nefa tsy tokony hatahotra ny mpanaraka an’i Kristy. Satria niorina teo ambonin’ny Vatolampin’ny heriny izy ireo, dia tsy ho azo noravana.”
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
“Nandritra ny enina arivo taona, ny finoana dia naorina teo ambonin’i Kristy. Nandritra ny enina arivo taona no namely ny Vatolampin’ny famonjena antsika ny riaka sy ny tafio-dranon’ny fahatezeran’i Satana; nefa mijoro tsy mihozongozona Izy.”
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
I Piera dia efa naneho ny fahamarinana izay fototry ny finoan’ny fiangonana, ary i Jesosy kosa ankehitriny dia nanome voninahitra azy ho solontenan’ny vatan’ny mpino manontolo. Hoy Izy: “Homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona hofehezinao etỳ an-tany dia ho voafehy any an-danitra; ary na inona na inona hovahanao etỳ an-tany dia ho voavaha any an-danitra.”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
“‘Ny fanalahidin’ny fanjakan’ny lanitra’ dia ny tenin’i Kristy. Azy avokoa ny teny rehetra ao amin’ny Soratra Masina, ary tafiditra ato izany. Ireo teny ireo dia manana fahefana hanokatra sy hanidy ny lanitra. Izy no manambara ny fepetra izay andraisana na andavana ny olona. Koa ny asan’izay mitory ny tenin’Andriamanitra dia hanitra fiainana ho amin’ny fiainana, na hanitra fahafatesana ho amin’ny fahafatesana. Iraka mitondra vokatra mandrakizay no anjaran’izy ireo.”
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
“Ny Mpamonjy dia tsy nanankina ny asan’ny filazantsara tamin’i Petera irery. Tamin’ny fotoana tatỳ aoriana, rehefa naveriny indray ny teny izay nolazaina tamin’i Petera, dia nampihariny mivantana tamin’ny fiangonana izany. Ary toy izany koa, araka ny votoatiny, no nolazaina tamin’ny roa ambin’ny folo koa, amin’ny maha-solontenan’ny vatan’ny mino azy. Raha toa i Jesosy ka nanome fahefana manokana ny iray tamin’ny mpianatra ambonin’ny hafa, dia tsy ho hitantsika izy ireo matetika mifanditra ny amin’izay ho lehibe indrindra. Ho nanolo-tena tamin’ny fanirian’ny Tompony izy ireo, ary ho nanome voninahitra ilay nofidiny.”
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
“Tsy manendry olona iray ho lohany ho azy ireo, fa hoy Kristy tamin’ny mpianatra: ‘Aza mety hatao hoe Raby ianareo;’ ‘ary aza mety hatao hoe mpampianatra ianareo: fa iray no Mpampianatra anareo, dia Kristy.’ Matio 23:8, 10.”
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
“‘Ny lohan’ny lehilahy rehetra dia Kristy.’ Andriamanitra, Izay nampanaiky ny zavatra rehetra teo ambanin’ny tongotry ny Mpamonjy, dia ‘nanome Azy ho loha manapaka ny zavatra rehetra ho an’ny fiangonana, izay tenany, dia ny fahafenoan’Ilay mameno izao rehetra izao amin’ny zavatra rehetra.’ 1 Korintiana 11:3; Efesiana 1:22, 23. Ny fiangonana dia miorina eo amin’i Kristy ho fototra iorenany; ary tsy maintsy mankatò an’i Kristy ho Lohany izy. Tsy tokony hiankina amin’olona izy, na hofehezin’olona. Maro no milaza fa ny toerana itokisana omena azy ao amin’ny fiangonana dia manome azy fahefana hibaiko izay tokony hinoan’ny olona hafa sy izay tokony hataony. Tsy ankasitrahan’Andriamanitra izany fitakiana izany. Hoy ny Mpamonjy: ‘Mpirahalahy avokoa ianareo rehetra.’ Samy tratran’ny fakam-panahy ny rehetra, ary samy mety ho latsaka amin’ny fahadisoana. Tsy misy zavaboary voafetra iray akory izay azontsika iankinana ho mpitari-dalana. Ny Vatolampin’ny finoana dia ny fanatrehan’i Kristy velona ao amin’ny fiangonana. Izany no azon’ny malemy indrindra iankinana, ary izay mihevitra ny tenany ho matanjaka indrindra dia hiseho ho malemy indrindra, raha tsy ataony i Kristy ho heriny mahomby. ‘Hozonina anie ny olona izay matoky olona ka manao nofo ho sandriny.’ Jehovah ‘no Vatolampy, tanteraka ny asany.’ ‘Sambatra izay rehetra mialoka aminy.’ Jeremia 17:5; Deoteronomia 32:4; Salamo 2:12.”
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
“Taorian’ny faneken’i Petera, Jesosy dia nandrara ny mpianatra mba tsy hilaza amin’olona akory fa Izy no Kristy. Nomena izany didy izany noho ny fanoherana mafy sy ninian’ny mpanora-dalàna sy ny Fariseo. Mihoatra noho izany, ny vahoaka, ary na dia ny mpianatra aza, dia nanana fiheverana diso tokoa momba ny Mesia, ka ny fanambarana ampahibemaso Azy dia tsy hanome azy ireo velively ny hevitra marina momba ny toetrany na ny asany. Kanefa isan’andro Izy dia nanambara ny Tenany tamin’izy ireo ho Mpamonjy, ary tamin’izany no naniriany hanome azy ireo ny fiheverana marina Azy amin’ny maha-Mesia Azy.”
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“Mbola nanantena ihany ny mpianatra fa hanjaka tahaka ny andriana araka izao tontolo izao Kristy. Na dia efa ela aza no nanafenany ny fikasany, dia nino izy ireo fa tsy hijanona mandrakariva ao anatin’ny fahantrana sy ny fanjavozavoana Izy; efa akaiky ny fotoana hanorenany ny fanjakany. Fa ny fankahalan’ny mpisorona sy ny raby tsy ho resena na oviana na oviana, fa holavin’ny fireneny ihany Kristy, hotsaraina ho mpamitaka, ary hofantsihana amin’ny hazo fijaliana ho toy ny mpanao ratsy,—dia hevitra tsy mba niditra tao an-tsain’ny mpianatra velively izany. Kanefa efa nanakaiky ny ora nanjakan’ny herin’ny maizina, ka tsy maintsy nasehon’i Jesosy tamin’ny mpianany ny ady izay teo anoloan’izy ireo. Nalahelo Izy teo am-piandrasana mialoha ny fizahan-toetra.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 411-415.
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
Ny andininy faha-enina ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia maneho ny lalàna alahady izay ho avy tsy ho ela any Etazonia. Mialoha indrindra ny ora hisian’izany “horohoron-tany” izany, ireo kandidà izay mikatsaka ny ho isan’ny iray hetsy sy efatra arivo sy efatra alina dia fohazina hiala amin’ny torimasony. Ny mamoha azy ireo dia hafatra ara-paminaniana. Amin’izany fotoana izany dia miseho ny sokajy roa, ary araka ny aseho ao amin’ny fanoharana ny amin’ny virijina folo, ny sokajy iray dia manana diloilo ao anatin’ny fanaka, fa ny sokajy iray kosa tsy manana. Ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia tsy vitan’ny hoe maneho ny tantara ara-paminaniana izay mialoha ny lalàna alahady, fa maneho koa ny “hafatra”, izay, eo amin’ny tontolon-kevitry ny fanoharana ny amin’ny virijina folo, dia ilay “diloilo” izay hananan’ny hendry mba handraisany ny tombo-kasen’Andriamanitra sy hasandratra ho faneva amin’ny ora hisian’ilay horohoron-tany lehibe. Tonga amin’ny fara tamponin’ny lahatsoratra rehetra izao ireo lahatsoratra ireo, satria ny hafatra izay aseho ao anatin’ireo andininy ireo no ilay diloilo volamena izay arotsaka midina amin’ny alalan’ireo fantsona volamena roa.
We will continue this study in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Raha mbola ireo izay milaza fa mino ny fahamarinana no manompo an’i Satana, dia hanapaka ny fahitan’izy ireo an’Andriamanitra sy ny lanitra ny aloka maizin’ny helo avy aminy. Ho tahaka ireo izay very ny fitiavany voalohany izy ireo. Tsy ho hitany ny zava-misy mandrakizay. Izay efa nomanin’Andriamanitra ho antsika dia aseho ao amin’ny Zakaria, toko faha-3 sy faha-4, ary 4:12–14: ‘Dia namaly indray aho ka nanao taminy hoe: Inona ireo sampan’oliva roa ireo izay amin’ny alalan’ny fantsona volamena roa no amoahany ny diloilo volamena avy amin’ny tenany? Ary izy namaly ka nanao tamiko hoe: Tsy fantatrao va izay ireo? Dia hoy izaho: Tsia, tompoko ô. Ary hoy izy: Ireo no voahosotra roa, izay mijoro eo anilan’ny Tompon’ny tany rehetra.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Feno loharanon-karena ny Tompo. Tsy mba manan-java-mahory Izy. Noho ny tsy fahampian’ny finoantsika, ny firaiketantsika amin’ny tany, ny teny mora sy foanantsika, ny tsi-finoantsika izay miseho amin’ny resaka ataontsika, no iangonan’ny aloka maizina manodidina antsika. Tsy aseho amin’ny teny na amin’ny toetra i Kristy ho Ilay tsara tarehy tanteraka sady lehibe indrindra amin’ny alinalina. Rehefa afa-po ny fanahy manandratra ny tenany ho amin’ny zava-poana, dia kely no azon’ny Fanahin’ny Tompo atao ho azy. Ny fahitantsika fohy dia mahatazana ny aloka, nefa tsy mahita ny voninahitra any an-dafin’izany. Ny anjely no mitana ny rivotra efatra, aseho ho toy ny soavaly romotra mitady hiala sy handositra hamakivaky ny tany manontolo, mitondra fandringanana sy fahafatesana amin’ny lalany.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Hatory eo am-pototry ny tontolo mandrakizay va isika? Ho donto sy mangatsiaka ary ho toy ny maty va isika? Endrey, enga anie ka ho ao amin’ny fiangonantsika ny Fanahy sy fofonain’Andriamanitra, hifofo ao amin’ny olony, mba hijoro amin’ny tongony izy ka ho velona. Mila mahita isika fa tery ny lalana ary ety ny vavahady. Nefa rehefa mandalo amin’ilay vavahady ety isika, dia tsy manam-petra ny halehibeny.” Manuscript Releases, boky 20, 217.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ny voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny tamin’ny naha-kerobima mpiaro azy. Amin’ny alalan’ireo zava-mananaina masina manodidina ny seza fiandrianany no itohizan’ny Tompo fifandraisana tsy tapaka amin’ny mponin’ny tany. Ny diloilo volamena dia maneho ny fahasoavana izay anohizan’Andriamanitra mamatsy ny faniloan’ny mpino, mba tsy hirehitra mihevingevina ka ho faty. Raha tsy izany diloilo masina arotsaka avy any an-danitra izany amin’ny alalan’ny hafatry ny Fanahin’Andriamanitra, dia hanana fifehezana tanteraka amin’ny olona ny herin’ny ratsy.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Mahamenatra an’Andriamanitra isika rehefa tsy mandray ny hafatra izay ampitainy amintsika. Noho izany dia lavintsika ny menaka volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa ho tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ ireo izay tsy nandray ny menaka masina, izay tsy nikolokolo ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hihaona amin’ny Tompony izy. Tsy manana ao amin’ny tenany ny hery hahazoana izany menaka izany izy, ka rava ny fiainany. Fa raha angatahina kosa ny Fanahy Masin’Andriamanitra, raha mitalaho isika, tahaka ny nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia harotsaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitaina amintsika ny menaka volamena. ‘Tsy amin-kery, na amin-ko hery, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Amin’ny fandraisana ireo taratra mamirapiratra avy amin’ny Masoandron’ny Fahamarinana no hamirapiratan’ny zanak’Andriamanitra tahaka ny fanazavana eo amin’izao tontolo izao.” Review and Herald, July 20, 1897.