Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo dia manondro tantara iray izay nananganan’i Seleucus sy i Philip avy any Makedonia fifanekena, ary izy ireo dia tandindon’i Etazonia, izay tafika mpisolo tena voalohan’i Roma, ary i Makedonia (Gresy) dia tandindon’ny Firenena Mikambana. Ao amin’izany tantara voalohany izany, ny fifanekena misy eo amin’ny mpanjakan’ny avaratra (Seleucus) sy i Philip (Gresy) dia maneho ny tantara izay mitarika mankany amin’ny Adin’i Panium, izay, roanjato taona tatỳ aoriana, dia novana avy amin’ny hoe Panium ny anaran’ilay tanàna ho lasa tanànan’i Caesarea Philippi. Ny anarana roa sosona nomena ilay tanàna dia tsy fahatsiarovana ny fifanekena teo amin’i Seleucus sy i Philip avy any Makedonia.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
Ny anarana hoe “Caesarea Philippi” dia avy amin’ny fiovan-tantara nahazo ilay tanàna fahiny izay fantatra amin’ny anarana hoe Paneas na Panium. Tany am-boalohany dia nantsoina hoe Paneas ilay tanàna noho izy teo akaikin’ny loharano malaza iray izay natokana ho an’i Pan, andriamanitry ny Grika. Io loharano io, izay toerana ara-pivavahana manan-danja tamin’ny andro fahagola, dia nandeha nankao amin’ny Reniranon’i Jordana.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.
Tamin’ny fotoana nanjakan’i Heroda Lehibe, manodidina ny taonjato voalohany talohan’i Kristy, dia nandalo fanavaozana goavana ilay tanàna, sady nohalavaina sy nohaingoina. Nomena anarana hoe Kaisaria Filipy izy io tamin’i Heroda Filipo, zanak’i Heroda Lehibe. Nataony hoe Kaisaria ilay tanàna ho fanomezam-boninahitra an’i Kaisara Aogosto, Emperora romana, ary Filipy kosa araka ny anarany ihany; ka izany no nahatonga azy hatao hoe Kaisaria Filipy. Koa noho izany, ny hoe “Kaisaria Filipy” dia fitambaran’ny hoe “Kaisaria,” izay maneho ny fanajàn’i Heroda an’i Kaisara Aogosto, sy ny hoe “Filipy,” izay manome voninahitra an’i Heroda Filipo.
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
Amin’ny lafiny ara-paminaniana, i Panium dia ampifandraisina amin’ny firaisan-kina teo amin’i Seleucus sy Philip avy any Makedonia, ary koa amin’ny fiombonana teo amin’i Kaisara sy Heroda Filipo. Ireo fiombonana roa ireo dia miresaka ny firaisan-kina eo amin’i Etazonia sy ny Firenena Mikambana izay manaraka ny firodanan’i Rosian’i Putin, araka ny asehon’i Seleucus sy Philip. Izy ireo koa dia maneho ny fiombonana eo amin’ny Fanjakana Papaly, izay reny, sy Etazonia, izay zanakavavy, araka ny asehon’i Kaisara sy Filipo, izay samy solontenan’i Roma. Miaraka dia manondro an’i Etazonia izy ireo, izay manatsotra “miampita ny hantsana mba hihazona ny tanan’ny fahefana romana,” ary manatsotra “mihoatra ny lavaka mangitsokitsoka mba hifampitantana amin’ny Spiritisma.” Alohan’ny lalàna alahady ao amin’ny andininy fahenina ambin’ny folo, dia efa tafapetraka sahady ny firaisana telo sosona.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
Panium dia maneho ny ivon’ny fanompoam-pivavahana grika an’ilay andriamanitra Pan. Ilay loharano izay natokana ho an’ilay andriamanitra grika Pan dia fantatra koa tamin’izany andro izany hoe “Vavahadin’ny Afobe,” ary rehefa nitsidika tany Jesosy, ny filazany momba ny “Vavahadin’ny Afobe” dia manondro ady iray eo amin’ireo lafiny ara-politika sy ara-pivavahan’i Gresy (globalisma) sy ny Protestanta nihemotra tamin’ny finoana, izay mitranga amin’ny andro farany. Izany no ady izay natsangan’ilay Filoha manan-karena voalohany, izay nampihetsi-po ny fanjakan’i Grecia ao amin’ny andininy faharoa. Ady ivelany maneran-tany izany, ary koa ady anatiny ao amin’i Etazonia.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Ny fivavahan’ny fanatontoloana dia ny fivavahan’ilay dragona, izay ao anatin’ny toe-javatra maoderina iainantsika dia ny fivavahan’ny woke-ism. Tamin’ny taona 2020, ilay bibidia niakatra avy tamin’ny lavaka tsy hita noanoa, araka ny amantarana azy ao amin’ny Apokalypsy toko fahairaika ambin’ny folo, dia nampiseho ny heriny ara-politika sy ara-pivavahana ka namono ny tandroka roa tamin’ilay bibidia avy amin’ny tany. Io lavaka tsy hita noanoa io, ankoatra ny heviny hafa, dia asehon’ny “Loharanon’i Pan,” izay namelona ny Reniranon’i Jordana.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
Tamin’ny anganongano grika, i Pan dia nifandray tamin’ny natiora, ny tany efitra, ary ny mozika ambanivohitra, ary ny fisian’ny loharano natokana ho azy dia nanana lanja ara-pivavahana ho an’ireo mpivavaka taminy. Matetika ny andriamanitra Pan no aseho manana tongotra sy tandroka ary sofin’osy. I Pan dia noheverina ho andriamanitry ny mpiandry ondry sy ny andian’ondry aman’osy, ary matetika koa no naseho ho andriamanitra tia lalao sy fetsifetsy, izay nilalao sy niroboka teny an’ala sy teny an-tendrombohitra. Ny sarin’i Pan amin’ny maha-andriamanitra manana tongotr’osy azy dia mifanaraka amin’ny Daniela toko faha-valo, izay anehoana an’i Gresy amin’ny alalan’ny osilahy. Ny osy dia biby fiompy fahita tany Gresy fahiny, ary matetika no hita tany amin’ny faritra be tendrombohitra izay ninoana fa nirenirenenan’i Pan. Io fanehoana io dia nanjary singa nisongadina teo amin’ny sary famantarana an’i Pan ary mbola nitoetra tao amin’ny zavakanto sy haisoratra grika maneho io andriamanitra io, anisan’izany ny vola nasionaly.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Rehefa nitsidika an’i Kaisaria Filipy Jesosy, dia nambarany fa ny “Vavahadin’ny Helo” tsy haharesy ny fiangonana. Izay nambaran’i Petera ho valin’ny fanontanian’i Jesosy dia fantatra ao amin’ny tantara sy ny lovantsofina kristiana amin’ny anarana hoe “Fiekem-pinoana kristiana.”
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And 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. And 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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Ary raha Jesosy tonga teny amin’ny faritanin’i Kaisaria Filipy, dia nanontany ny mpianany Izy ka nanao hoe: Ataon’ny olona ho iza moa Aho, Izaho, Zanak’olona? Ary hoy ireo: Ny sasany manao hoe Jaona Mpanao-batisa Hianao; ny sasany Elia; ary ny hafa Jeremia, na anankiray amin’ny mpaminany. Hoy Izy taminy: Fa ianareo kosa, manao Ahy ho iza? Dia namaly Simona Petera ka nanao hoe: Hianao no Kristy, Zanak’Andriamanitra velona. Ary Jesosy namaly ka nanao taminy hoe: Sambatra hianao, ry Simona Barjona; fa tsy nofo aman-dra no nanambara izany taminao, fa ny Raiko Izay any an-danitra. Ary Izaho koa milaza aminao fa hianao no Petera, ary ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; koa 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. Ary tamin’izany dia nandrara ny mpianany Izy mba tsy hilaza amin’olona akory fa Izy no Jesosy Kristy. Matio 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Manan-danja ity andalan-teny ity satria maneho fotoana manan-danja indrindra eo amin’ny asa fanompoan’i Jesoa sy eo amin’ny fivelaran’ny teôlôjia kristiana izy. Ny fiaiken’i Petera an’i Jesoa ho Mesia, Zanak’Andriamanitra velona, dia heverina ho fototry ny finoana kristiana sy vato fehizoro iorenan’ny Fiangonana. Ny fehezanteny hoe: “eo ambonin’ity vatolampy ity no hanorenako ny fiangonako” dia adika ao amin’ny lovantsofina katolika ho fanondroana an’i Petera tenany, izay ambaran’i Jesoa ho “vatolampy” hanorenana ny Fiangonana. Io fandikana io no fototra iorenan’ny laharam-pahamehana sy ny fahefan’ny papa ao amin’ny teôlôjia katolika.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.
Ao amin’ny teôlôjia protestanta, ny “vatolampy” dia tsy takarina ho manondro an’i Petera manokana, fa ny fanekem-pinoan’i Petera an’i Jesosy ho Mesia sy Zanak’Andriamanitra. Araka izany fomba fijery izany, ny fanorenan’ny fiangonana dia tsy i Petera, fa ny fanekena fa i Jesosy no Kristy sy Zanak’Andriamanitra. Na inona na inona fandikana ara-teôlôjia, ny Faneken’i Petera ao amin’ny Matio 16:13–20 dia heverina ho andalan-teny ivon-toerana sy fototra ao amin’ny finoana kristiana, manasongadina ny maha-izy an’i Jesosy ho Mesia sy Zanak’Andriamanitra, ary manamafy ny iraka sy ny tanjon’ny fiangonana.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
Tamin’ilay lahatsoratra teo aloha dia nanolotra andalan-teny iray avy ao amin’ny *Ilay Fitiavan’Andriamanitra hatramin’ny Taranaka*, izahay, izay amaritan’i Rahavavy White ny sasany amin’ireo olana mifandray amin’ny fitsidihan’i Kristy an’i Kaisaria Filipy. Iray amin’ireo hevitra nomarihiny ny hoe nalain’i Kristy niala tamin’ny fitaoman’ny Jiosy ny mpianatra mba hanehoany mazava ireo lesona tao 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.” The Desire of Ages, 411.
“Tonga tao amin’ny iray amin’ireo tanàna manodidina an’i Kaisaria Filipy i Jesosy sy ny mpianany. Efa tany an-dafin’ny faritanin’i Galilia izy ireo, tao amin’ny faritra izay nanjakan’ny fanompoan-tsampy. Tao no nialan’ny mpianatra tamin’ny hery mifehy avy amin’ny Jodaisma, ary nentina hifandray akaiky kokoa tamin’ny fanompoan’ny jentilisa. Nanodidina azy ireo ny fisehoan-javatra samihafa amin’ny finoanoam-poana izay nisy tany amin’ny faritra rehetra amin’izao tontolo izao. Nirian’i Jesosy ny hahatonga ny fahitan’izy ireo izany zavatra izany hampahatsiahy azy ny andraikiny manoloana ny jentilisa. Nandritra ny nijanonany tao amin’izany faritra izany, dia niezaka Izy tsy hampianatra ny vahoaka, fa hanolo-tena bebe kokoa kosa ho amin’ny mpianany.” The Desire of Ages, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
Tamin’ny 18 Jolay 2020, Kristy dia nanaisotra ireo mpianatry ny 11 Septambra 2001 hiala amin’ny herin’ny Advantisma Laodikiana. Ny fahadisoam-panantenana voalohany ao amin’ny fanoharana momba ireo virijina folo dia namokatra fisarahana teo amin’ilay hetsika sy ny fivorian’ireo mpaneso izay teo am-pandalovana azy. Io fahamarinana io dia tanteraka teo amin’ny tantaran’ny Millerita tamin’ny 19 Aprily 1844, ary indray tamin’ny 18 Jolay 2020. Avy eo dia nanomboka ny tantaran’ny fotoana fiandrasana, ary mitondra ny sonian’ny “Fahamarinana” izany, na ao amin’ny hetsiky ny anjely voalohany na ny anjely fahatelo.
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
Ny fahadisoam-panantenana voalohany no voalohany amin’ireo mariky ny lalana telo, ary mifarana amin’ilay Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844 ny tantara, izay manondro mialoha ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ny fiandohana, dia ny litera voalohany amin’ny abidy hebreo, no misolo tena fahadisoam-panantenana iray; ary ny fiafarana, dia ny litera faharoa amby roapolo amin’ny abidy hebreo, dia misolo tena fahadisoam-panantenana iray koa. Ny litera faha-telo ambin’ny folo, izay misolo tena fikomiana, no manondro ny fahadisoam-panantenan’ireo virijina adala izay maneho ny toetrany very, rehefa ny antso amin’ny Misasakalina no mampahafantatra izay niomana sy izay tsy niomana ho amin’ny krizy. Ny litera roa amby roapolo amin’ny abidy hebreo dia misolo tena ny tandindon’ny fitambaran’ny Maha-Andriamanitra sy ny maha-olombelona izay tanterahina ao anatin’izany tantara izany, na dia maneho an’i Kadesy voalohany aza ny tantaran’ny Millerita, ary ny tantarantsika ankehitriny kosa maneho an’i Kadesy farany.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
Mifanindran-dàlana ireo tsipika roa ireo, kanefa ny iray maneho ny tsy fahombiazan’ny vahoakan’Andriamanitra ary ny iray kosa maneho ny fandresen’ny vahoakan’Andriamanitra. Fotoana fohy talohan’ny hazo fijaliana, Jesosy dia nitondra ny mpianany ho any Panium, tahaka ny nitondrany ny mpianany amin’ny andro farany ho any Panium; ary tamin’ny nanaovany izany dia navelany ny fahadisoam-panantenana iray hanaisotra ny mpianany amin’ny andro farany tsy ho eo ambanin’ny “hery mifehy” an’ny Advantisma Laodiseana, izay asehon’ny “Jodaisma” ao amin’ny tantaran’ny Matio toko fahenina ambin’ny folo. Tamin’ny nanaovany izany, dia sady nampiditra ny mpianany koa tamin’izany fotoana izany ho amin’ny fifandraisana akaiky kokoa amin’ny fanompoan-tsampy Izy, ka izany no maneho ny tontolo iasan’ny mpianany amin’ny andro farany, izay velona ankehitriny eo afovoan’ny fisehoan’ny herin’i Satana amin’ny fahafenoany, asehon’ireo rafi-pifandraisana maoderina ampiasaina hitarihana izao tontolo izao manontolo handray ny mariky ny bibidia.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
Ny tantaran’i Kaisaria Filipy dia mifanaraka amin’ny tantaran’ny Adin’i Panium, sy ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo. Kristy sy ny mpianany dia nitsangana teo ambanin’ny aloky ny hazo fijaliana, tandindon’ny mpianany amin’ny andro farany izay mijoro eo ambanin’ny aloky ny lalàn’ny Alahady. Teo, ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, izay Kaisaria Filipy, ary koa ny Adin’i Panium, izay toerana ijoroantsika ankehitriny, no nanombohan’i Kristy nampianatra ny mpianany momba izay efa hiseho ao amin’ny andininy faha-enina ambin’ny folo.
“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.” The Desire of Ages, 411.
“Saika hilaza tamin’izy ireo ny amin’ny fahoriana niandry Azy Izy. Nefa talohan’izany dia nandeha nitokana Izy, ka nivavaka mba ho voaomana handray ny teniny ny fony.” The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Talohan’ny nilazan’i Kristy tamin’ny mpianany ny amin’ny hazo fijaliana, dia niala Izy aloha, na niandry; ka tamin’izany no nanamarikany ny fotoana niandrasana ao amin’ny fanoharana sy ny tantara nanomboka ny 18 Jolay 2020 ka hatramin’ny Jolay 2023.
“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.” The Desire of Ages, 411.
“Raha niara-nikambana taminy Izy, dia tsy nampita avy hatrany izay tiany hampitaina. Talohan’ny hanaovany izany, dia nomeny azy ireo ny fotoana hiaikeny ny finoany Azy mba hahatanjaka azy amin’ny fitsapana ho avy.” The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
Tamin’ny volana Jolay 2023, ny Tompo dia nanomboka nanome fahafahana ho an’ireo izay voakasiky ny fahadisoam-panantenana mba haneho ny finoany. Nataony izany tamin’ny fanokafany ny hafatry ny Ezekiela toko fahafito amby telopolo, izay fanamafisana ny hafatry ny 11 Septambra 2001. Izy no kofehy nampifamatotra ny fotoanan’ny fanombohana ny tombo-kase hatramin’ny 11 Septambra 2001 amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Nanao izany izy tamin’ny fametrahany ny fahadisoam-panantenan’ny 18 Jolay 2020 ao anatin’ny rafitry ny fahamarinana; fa ireo izay nanaiky hahita dia afaka nahafantatra fa ny hetsika fanavaozana rehetra dia manana lohahevitra iray mandalo manerana ny tantara masina manokan’izy ireo.
In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.
Amin’ny andro farany, ny hafatry ny loza fahatelo dia tonga tamin’ny 11 Septambra 2001; avy eo dia nambara ny hafatra sandoka momba ny loza fahatelo, izay niteraka fahadisoam-panantenana; nefa ny hafatra izay namelona azy indray rehefa afaka telo andro sy tapany naha-maty azy, taolana maina sy niparitaka, dia ny hafatry ny rivotra efatra, izay loza fahatelo koa.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
Ny mpianatra amin’ny andro farany dia mahita, raha misafidy ny hahita izy, fa ireo famantarana telo amin’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia lohahevitra iray ihany isaky ny dingana, ary eo amin’ny dingana faharoa, ny fikomiana izay asehon’ny litera fahatelo ambin’ny folo amin’ny abidy Hebreo dia nanamafy ny hafatra ho “Fahamarinana.” Vavolombelona faharoa nomen’ny Tompo dia hita tamin’ny zava-misy fa ny fahadisoam-panantenana voalohany tamin’ireo hetsika fanavaozana taloha dia nifototra tamin’ny fikomiana nanohitra ny sitrapon’Andriamanitra nambara, na i Mosesy tsy namora ny zanany, na i Uzza nikasika ny fiara, na i Marta sy Maria nisalasala ny tenin’i Jesosy momba ny fahafatesan’i Lazarosy. Ny tsipika fanavaozana tokana izay tsy nanandratra ny zava-misy fa ny fahadisoam-panantenana voalohany dia nifototra tamin’ny tsy fankatoavana dia ny hetsika fanavaozan’ny Millerita, nefa naseho koa tamin’izany fotoana izany fa ny tantaran’ny Millerita dia nanana famantarana anatiny izay nifototra tamin’ny fahamarinan’ny fahavalo, izay avy amin’ny fito.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
Ny zava-misy fa ny fahavalo dia avy amin’ny fito dia singa lehibe iray ao amin’ny Fanambaran’i Jesosy Kristy izay avahana tombo-kase ankehitriny, ary ny fifindran’ny hetsika Millerita Filadelfiana ho amin’ny fiangonana Laodiseana dia marika eo amin’ny lalana izay nanondro ny fotoana hifindran’ny hetsika Laodisean’ny anjely fahatelo ho amin’ny hetsika Filadelfian’ny iray hetsy sy efatra arivo sy efatra alina. Koa ny zava-misy fa ny fahadisoam-panantenana Millerita voalohany dia tanteraka nefa tsy naneho tsy fankatoavana ny hetsik’izy ireo, no nanome ny fifanoherana ho an’io marika eo amin’ny lalana io ihany amin’ny andro farany, izay hahatonga ny hetsika Laodisean’ny anjely fahatelo tsy hankatò ka hiteraka fahadisoam-panantenana, ary amin’ny fanaovana izany dia hifanaraka amin’ilay marika eo amin’ny lalana Millerita, ka hamoaka ny lojika ahafahana mahita fa ny hetsiky ny iray hetsy sy efatra arivo sy efatra alina no fahavalo, dia izay avy amin’ny fito.
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
Tamin’ny Jolay 2023, ny Tompo dia nanangana “feo miantso any an-efitra” mba hanomanana ny olony amin’ny andro farany ho amin’ny krizin’ny lalàn’ny Alahady, ary rehefa niverina avy tamin’ny fahatarany tao amin’ny vavaka ho eo amin’ny mpianatra Izy, dia nomeny azy ireo fahafahana haneho ny finoany. Tamin’ny andron’i Kristy, ny hafatra dia ny batisa nataony, ilay teboka izay nahatonga an’i Jesosy ho Jesosy Kristy. Izany mari-dalana izany dia mifanaraka amin’ny 11 Septambra 2001, ary nanontaniana ny mpianany ny amin’izay heverin’ny olona, ary avy eo dia nanontaniana koa izay heverin’ny mpianatra ny amin’i Kristy.
“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?’
“Rehefa nanatona azy Izy, dia tsy avy hatrany no nilazany izay tiany hampitaina. Talohan’ny hanaovany izany, dia nomeny fotoana izy ireo hiaiky ny finoany Azy mba hohamaivanina sy hampaherezina ho amin’ny fizahan-toetra 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.” The Desire of Ages, 411.
“Mampalahelo fa voatery niaiky ny mpianatra fa tsy nahafantatra ny Mesiany Isiraely. Marina fa nisy ny sasany izay, raha nahita ny fahagagana nataony, dia nanambara Azy ho Zanak’i Davida. Ny vahoaka betsaka izay nomena hanina tao Betsaida dia naniry hanambara Azy ho mpanjakan’ny Isiraely. Maro no vonona handray Azy ho mpaminany; nefa tsy nino Azy ho Mesia izy.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 411.
The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Ny ankamaroan’ny Advantisma dia tsy nino ny loza fahatelo tamin’ny 11 Septambra 2001. Nino ny sasany tamin’ireo fahagagana ao amin’ny Teny faminaniana izay efa naseho tao anatin’ny hetsika izy ireo, ary ny sasany aza nahatakatra fa ny hafatry ny 11 Septambra 2001 dia nanana singan’ny fahamarinana, nefa tsy tena nino ny filazana mikasika ny 11 Septambra 2001 izy ireo.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
Ny filazana momba ny 11 Septambra 2001 dia efa nohosoritan-tsary mialoha tamin’ny filazana tamin’ny 11 Aogositra 1840, ary izany filazana izany dia nambaran’i Rahavavy White rehefa naneho hevitra momba ny fahatanterahan’ny 11 Aogositra 1840. Hoy izy:
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Tamin’ilay fotoana voatondro indrindra dia nanaiky ny fiarovan’ireo hery mpiara-dia ao Eoropa i Torkia, tamin’ny alalan’ireo ambasadaorony, ka noho izany dia nametraka ny tenany teo ambanin’ny fifehezan’ireo firenena kristiana. Nanteraka tanteraka ilay faminaniana io zava-nitranga io. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i Miller sy ireo namany, ary nisy hery manosika mahatalanjona nomena ny hetsika adventista. Niaraka tamin’i Miller ny lehilahy nahita fianarana sy manana toerana, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia niitatra haingana ny asa.” The Great Controversy, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Izay nohamafisina tamin’ny 11 Aogositra 1840 dia ny hoe marina ny fomba fijery ara-paminanian’i Miller; ary ny fitakiana momba ny 11 Septambra 2001 no fanamafisana fa marina ny fomba fijery ara-paminanian’ny Future for America. Ny vahoaka betsaka tsy nibebaka tamin’ny Jolay 2023 dia tsy nahazo, ary tsy nety nanaiky, ilay foto-kevitra fa ny fomba fiasa novolavolain’i Kristy sy nankinina tamin’ny Future for America dia ilay fomba fiasan’ny ranonorana farany tokoa. Kanefa avy eo dia nanontany ny mpianany i Kristy hoe inona kosa no heverin’izy ireo, fa tsy ny vahoaka betsaka.
“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.’
“Dia nametra fanontaniana faharoa indray i Jesosy, mikasika ny mpianatra mihitsy hoe: ‘Fa ianareo kosa manao Ahy ho iza?’ Dia namaly Petera hoe: ‘Hianao no Kristy, Zanak’Andriamanitry ny 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 efa nino i Petera fa i Jesosy no Mesia. Maro koa ny hafa izay voaresy lahatry ny fitorian’i Jaona Mpanao-batisa, ka nanaiky an’i Kristy, no nanomboka nisalasala ny amin’ny iraka nampanaovina an’i Jaona rehefa 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 tsapany fa tsy nanana fikasana toy izany Izy. Fa i Petera sy ny namany kosa tsy niala tamin’ny tsy fivadihany. Ny fihetsika miovaova nataon’ireo izay nidera omaly nefa nanameloka androany dia tsy naharava ny finoan’ny tena mpanara-dia ny Mpamonjy. Hoy i Petera: ‘Hianao no Kristy, Zanak’Andriamanitra velona.’ Tsy niandry voninahitra maha-mpanjaka hanome satro-boninahitra ny Tompony izy, fa nanaiky Azy tao amin’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.
Naneho ny finoan’ny roa ambin’ny folo i Petera. Kanefa mbola lavitra ny nahatakaran’ny mpianatra ny iraka nampanaovina an’i Kristy. Ny fanoherana sy ny fanolokoloana diso nataon’ny mpisorona sy ny mpanapaka, na dia tsy nahafaka azy ireo hiala amin’i Kristy aza, dia mbola nampisafotofoto azy fatratra ihany. Tsy mbola nazava taminy ny lalany. Ny herin’ny fanabeazana azony tany am-boalohany, ny fampianaran’ny raby, ary ny fahefan’ny lovantsofina, dia mbola nanakona ny fijeriny ny fahamarinana. Indraindray dia namirapiratra taminy ny taratra sarobidin’ny fahazavana avy tamin’i Jesosy, nefa matetika izy dia tahaka ny olona mitsinjo sy mitsapatsapa ao anatin’ny aloka. Fa tamin’io andro io, talohan’ny hitondrana azy hiatrika mivantana ny fizahan-toetra lehiben’ny finoany, dia nitoetra taminy tamin-kery ny Fanahy Masina. Nandritra ny fotoana fohy dia navily niala tamin’“izay zavatra hita” ny masony, mba hibanjinany “izay zavatra tsy hita.” 2 Korintiana 4:18. Teo ambanin’ny fitafian’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.’” The Desire of Ages, 412.
“Dia namaly an’i Petera Jesosy ka nanao hoe: ‘Sambatra ianao, ry Simona Bar-jona; fa tsy nofo aman-drà no nanambara izany taminao, fa ny Raiko Izay any an-danitra.’” Ilay Fitiavana Mandrakizay, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
Ny fanekem-pinoan’i Petera, tamin’ny fanambarany fa Kristy no Zanak’Andriamanitra, dia namaly mivantana ilay fanontaniana fitsapana tamin’izany tantara izany. Tonga ny fotoana hisehoan’ny Mesia, araka izay voatendrin’ny Tenin’Andriamanitra ara-paminaniana, ary izay nanaiky izany fahamarinana izany ihany no ho isan’ireo asehon’ny fanambaran’i Petera. Petera dia maneho ireo izay manaiky ny hafatra natsangana tamin’ny 11 Septambra 2001, ary manaiky am-bava fa Jesosy no Zanak’Andriamanitra. “Peter had expressed the faith of the twelve,” ary ny roa ambin’ny folo izay nosoloiny tena dia ny iray hetsy sy efatra arivo amby efatra alina. Noho izany antony izany, dia novan’i Kristy tao amin’ilay andalana ny anaran’i Petera avy amin’i Simona Bar-jona ho Petera.
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
“Simona” dia midika hoe “izay mihaino,” ary ny “bar” dia midika hoe “zanak’i,” ary i Jona dia midika hoe “voromailala.” Simona dia naneho ireo izay nandre ny hafatry ny voromailala, izay naneho ireo fahamarinana mifandray amin’ny batisan’i Jesosy, tamin’ny nahatongavany ho Kristy, voahosotra tamin-kery, araka izay naseho ara-pamantarana tamin’ny fidinan’ny Fanahy Masina tamin’ny endriky ny voromailala.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Mifandrindra mifanitsy ny tsipika fanavaozana, ary i Jaona no misolo tena ny Millerita, izay tamin’ny 11 Aogositra 1840 no nihinana ilay boky kely. Mifanaraka amin’izany fisehoan-javatra izany i Jeremia, ary rehefa nihinana ilay boky kely izy, dia nantsoina tamin’ny anaran’Andriamanitra.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Hita ny teninao, ka nohaniko; ary ny teninao no fifaliany sy firavoravoan’ny foko; fa antsoina amin’ny anaranao aho, Jehovah Andriamanitry ny maro. Jeremia 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Rehefa nanao fanekena tamin’i Abrama ny Tompo, dia novany ho Abrahama ny anarany, tahaka ny nataony tamin’i Saray sy Jakoba. Ny fanovana anarana dia maneho fifandraisana amin’ny fanekena, ary eo amin’ilay mari-dalana izay ihavian’ny famantarana avy amin’Andriamanitra midina, dia tokony hihinana ny hafatra ny vahoakan’Andriamanitra, hiditra amin’ny fanekena, ary avy eo dia ovana ny anarany. Amin’ny maha-solontenan’ny mpianatra tamin’ny andron’i Kristy azy, Simona Bar-jona dia nisolo tena ireo izay “nandre” ny hafatry ny “voromailala.”
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
Rehefa nanambara izy fa fantany fa tamin’io mari-dalana io no nahatongavan’i Jesosy ho Kristy, ary fa Izy no Zanak’Andriamanitra, sy izay rehetra raketin’izany, dia novan’i Kristy ho Petera ny anarany. Naneho ny hafatra izay neken’ny vahoakan’ny faneken’i Kristy tamin’izany tantara izany izy, ary tamin’ny fanaovany izany dia naneho tandindona koa ny iray hetsy sy efatra arivo tamin’ny andro farany.
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
Ny litera “P” no litera fahenina ambin’ny folo ao amin’ny abidy anglisy, ary ny litera “E” no litera fahadimy ao amin’ny abidy, ary ny litera “T” no litera faharoapolo, averina indray ny litera “E”, ary mifarana amin’ny litera “R” ny anarana, dia ilay litera fahavalo ambin’ny folo. Enina ambin’ny folo “ampitomboina” dimy, “ampitomboina” roapolo, “ampitomboina” dimy, “ampitomboina” valo ambin’ny folo, dia mitovy amin’ny efatra arivo sy efatra alina sy iray hetsy. Ilay Mpandinika Fiteny Mahagaga dia niteny tamin’i Petera tamin’ny teny Hebreo, ary ny Testamenta Vaovao dia nosoratana tamin’ny teny Grika, ary ireo mpandika teny ny King James Version no namoaka ny Testamenta Vaovao tamin’ny teny Anglisy.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Na dia nisy aza ireo dingana telo niteraka fahasamihafan’ny fiteny, Kristy, Izay Zanak’Andriamanitra, Ilay Mpahay teny mahagaga, sy Ilay Mpanisa mahagaga, dia nametraka sary an’ohatra momba ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo ao amin’ny Matio toko faha-enina ambin’ny folo, izay mifanaraka amin’ny Adin’i Panium sy ny fitsidihany an’i Kaisaria Filipy. Nanao izany Izy tamin’ny fampiasana ny fahefany amin’ny fiteny sy ny isa, satria Izy dia sady Palmoni (Ilay Mpanisa mahagaga) no ny Teny (Ilay Mpahay teny mahagaga).
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka izao fandalinana izao.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
“Efa ho eo amin’ny roa arivo taona lasa izay, dia re tany an-danitra, avy teo amin’ny seza fiandrianan’Andriamanitra, ny feo iray feno hevitra miafina hoe: ‘Indro, avy Aho.’ ‘Fanatitra sy sorona tsy sitrakao, fa tena iray no namboarinao ho Ahy…. Indro, avy Aho (ao amin’ny horonam-boky no voasoratra ny amiko,) hanao ny sitraponao, Andriamanitra ô.’ Hebreo 10:5–7. Ao anatin’ireo teny ireo no ambarana ny fahatanterahan’ilay fikasana izay efa nafenina hatramin’ny andro mandrakizay. Efa hotsidihin’i Kristy izao tontolontsika, ka ho tonga nofo Izy. Hoy Izy: ‘Tena iray no namboarinao ho Ahy.’ Raha niseho tamin’ilay voninahitra izay Azy niaraka tamin’ny Ray talohan’ny nisian’izao tontolo izao Izy, dia tsy ho zakantsika ny fahazavan’ny fanatrehany. Mba hahafahantsika mijery izany ka tsy ho levona, dia nafenina ny fisehoan’ny voninahiny. Ny maha-Andriamanitra Azy dia nosaronan’ny maha-olona,—ilay voninahitra tsy hita maso tao amin’ny endrika maha-olona hita maso.”
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“Ity tanjona lehibe ity dia efa nambara mialoha tamin’ny alalan’ny tandindona sy ny famantarana. Ilay roimemy nirehitra, izay nisehoan’i Kristy tamin’i Mosesy, dia nampiseho an’Andriamanitra. Ny famantarana nofidina hanehoana ny maha-Andriamanitra dia kirihitra iva, izay toa tsy nisy nahasarika akory. Tao no nitoeran’ilay Tsy Manam-petra. Ilay Andriamanitra feno famindram-po tanteraka dia nanarona ny voninahiny tamin’ny tandindona tena manetry tena indrindra, mba hahafahan’i Mosesy mijery izany ka ho velona. Toy izany koa, tamin’ny andrin’ny rahona nony andro sy tamin’ny andrin’ny afo nony alina, Andriamanitra dia nifandray tamin’ny Isiraely, nampahafantatra tamin’ny olona ny sitrapony, ary nizara tamin’izy ireo ny fahasoavany. Nohalefahina ny voninahitr’Andriamanitra, ary noasiana saron-tava ny fiandrianany, mba hahafahan’ny mason’ny olombelona voafetra sy malemy mijery izany. Toy izany no nahatongavan’i Kristy tao amin’ny “tenan’ny fanetren-tenantsika” (Filipiana 3:21, R. V.), “amin’ny endriky ny olona.” Teo imason’izao tontolo izao dia tsy nanana hatsarana izay hahatonga azy hotadiaviny Izy; nefa Izy no Andriamanitra tonga nofo, ny fahazavan’ny lanitra sy ny tany. Nosaronana ny voninahiny, nafenina ny halehibeny sy ny fiandrianany, mba hahafahany manatona ny olona ory sy alaim-panahy.
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
“Nasain’Andriamanitra an’i Mosesy ho an’ny Isiraely hoe: ‘Ary aoka hanao fitoerana masina ho Ahy izy; mba hitoerako eo aminy’ (Eksodosy 25:8), ary nonina tao amin’ny fitoerana masina Izy, teo afovoan’ny vahoakany. Nandritra ny fivezivezeny nandreraka rehetra tany an’efitra, dia niaraka taminy ny tandindon’ny fanatrehany. Toy izany no nanorenan’i Kristy ny tabernakeliny teo afovoan’ny toby fonenantsika maha-olona. Nanorina ny lainy teo anilan’ny lain’ny olona Izy, mba hitoerany eo amintsika, sy hahafantarantsika akaiky ny toetrany sy ny fiainany maha-Andriamanitra. ‘Ary ny Teny dia tonga nofo ka nitoetra tamintsika, (ary hitanay ny voninahiny, dia voninahitra tahaka ny an’Ilay Lahitokana avy tamin’ny Ray), sady feno fahasoavana sy fahamarinana.’ Jaona 1:14, R. V., margin.”
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
“Koa satria tonga nonina teto amintsika Jesosy, dia fantatsika fa mahalala ny fitsapana iainan-tsika Andriamanitra, ary miara-malahelo amin’ny alahelontsika Izy. Ny zanakalahy sy zanakavavy rehetra avy amin’i Adama dia mahazo mahatakatra fa ny Mpamorona antsika no sakaizan’ny mpanota. Fa amin’ny fampianarana rehetra momba ny fahasoavana, amin’ny teny fikasan’ny fifaliana rehetra, amin’ny asa rehetra feno fitiavana, amin’ny fitarihana masina rehetra naseho teo amin’ny fiainan’ny Mpamonjy teto an-tany, dia hitantsika ny hoe: ‘Andriamanitra amintsika.’”
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
“I Satana dia maneho ny lalàn’Andriamanitra, izay lalàn’ny fitiavana, ho toy ny lalàn’ny fitiavan-tena. Ambarany fa tsy hainay ny mankatò ny fitsipiny. Ny fahalavoan’ireo ray aman-drenintsika voalohany, mbamin’ny fahoriana rehetra naterak’izany, dia apetrany ho fiampangana amin’ny Mpamorona, ka mitarika ny olona hihevitra an’Andriamanitra ho mpanoratra ny ota sy ny fijaliana ary ny fahafatesana. Jesosy no tokony hampiharihary izany fitaka izany. Amin’ny maha-anankiray amintsika Azy dia tokony hanome ohatra ny fankatoavana Izy. Noho izany dia noraisiny teo aminy ny toetsika, ka nandalo tamin’ireo fanandramantsika Izy. ‘Koa tamin’ny zavatra rehetra dia nety hatao tahaka ny rahalahiny Izy.’ Hebreo 2:17. Raha nisy zavatra tsy maintsy hoentintsika ka tsy niaretan’i Jesosy, dia amin’izany lafiny izany no hanehoan’i Satana ny herin’Andriamanitra ho tsy ampy ho antsika. Koa Jesosy dia ‘nalaina fanahy tamin’ny zavatra rehetra tahaka antsika koa.’ Hebreo 4:15. Niaretany ny fizahan-toetra rehetra izay iankinanay. Ary tsy nampiasa hery ho an’ny tenany Izy izay tsy atolotra maimaim-poana ho antsika koa. Amin’ny maha-olona Azy dia nihaona tamin’ny fakam-panahy Izy ka naharesy tamin’ny hery nomen’Andriamanitra Azy. Hoy Izy: ‘Ny hanao ny sitraponao, Andriamanitro ô, no sitrako; eny, ao am-poko ny lalànao.’ Salamo 40:8. Raha nandehandeha nanao soa Izy sy nanasitrana izay rehetra nampahorin’i Satana, dia nampazava tamin’ny olona ny toetran’ny lalàn’Andriamanitra sy ny maha-izy ny fanompoana Azy. Ny fiainany dia manambara fa azo atao ho antsika koa ny mankatò ny lalàn’Andriamanitra.”
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
“Amin’ny maha-olombelona Azy, Kristy dia nikasika ny maha-olombelona; amin’ny maha-Andriamanitra Azy kosa, dia mihazona ny seza fiandrianan’Andriamanitra Izy. Amin’ny maha-Zanak’olona Azy, dia nanome antsika ohatra momba ny fankatoavana Izy; amin’ny maha-Zanak’Andriamanitra Azy, dia manome antsika hery hankatoavana Izy. I Kristy no Ilay niteny tamin’i Mosesy avy tao amin’ilay roimemy teny an-tendrombohitra Horeba ka nanao hoe: ‘IZAHO NO IZAHO…. Dia izao no holazainao amin’ny Zanak’Isiraely: IZAHO no naniraka ahy ho atỳ aminareo.’ Eksodosy 3:14. Izany no antoky ny fanafahana ny Isiraely. Koa rehefa tonga Izy ‘tamin’ny endrik’olona,’ dia nanambara ny Tenany ho IZAHO. Ilay Zaza tao Betlehema, Ilay Mpamonjy malemy fanahy sy manetry tena, dia Andriamanitra ‘naseho tamin’ny nofo.’ 1 Timoty 3:16. Ary amintsika dia hoy Izy: ‘IZAHO no Mpiandry tsara.’ ‘IZAHO no Mofo velona.’ ‘IZAHO no Lalana sy Fahamarinana ary Fiainana.’ ‘Efa nomena Ahy ny fahefana rehetra any an-danitra sy etỳ an-tany.’ Jaona 10:11; 6:51; 14:6; Matio 28:18. IZAHO no antoky ny teny fikasan-drehetra. IZAHO; aza matahotra. ‘Andriamanitra momba antsika’ no antoka mahazo antoka ny fanafahana antsika amin’ny ota, sady fanomezan-toky ny herintsika hankato ny lalàn’ny lanitra.” Ilay Fitiavan’i Jesosy, 23, 24.