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.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.
Ny “fahamarinana izay neken’i Petera no fanorenan’ny finoan’ny mpino. Izany no nambaran’i Kristy tenany ho fiainana mandrakizay.” Io “fahamarinana” io dia nanondro lafiny roa momba an’i Kristy. Ny voalohany dia izao: Kristy dia singa iray ao amin’ny tantara ara-paminaniana. Ireo mari-dalana izay maneho ny zava-mitranga ao amin’ny tantara ara-paminaniana dia maneho an’i Kristy. Ny fifandraisany amin’ireo zava-mitranga ireo no manamarika ny fahamasinan’ireo mari-dalana ara-paminaniana, ary manome ny antony nahatonga an-dRahavavy White hilaza matetika fa tsy maintsy miaro ireo mari-dalana isika, satria ireo mari-dalana ireo dia maneho an’i Jesosy Kristy. Ny mari-dalana izay naneho ny lohahevitra momba ny fizahan-toetra tamin’ny andron’i Kristy dia ny batisany, ary nifanaraka tamin’ireo zava-mitranga hafa tao amin’ny tsipika fanavaozana masina izany, izay voamariky ny fidinan’ny tandindona Masina iray.
In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.
Tamin’ny tsipika fanavaozana an’i Mosesy, dia nidina ny maha-Andriamanitra ka nonina tao amin’ny roimemy nirehitra, tandindon’ny Mpamorona mitambatra amin’ny zavaboary nohariany. Tamin’ny tsipika fanavaozana teo amin’ny faran’ny fitopolo taona, dia nidina Mikaela mba hanome hery an’i Kyrosy handroso amin’ny didy voalohany, ary tamin’izany fotoana izany koa dia novana hitovy amin’ny endrik’i Kristy Daniela. Tamin’ny tsipika fanavaozana an’i Kristy, dia nidina tamin’ny endriky ny voromailala ny Fanahy Masina mba hanosotra ny Zanak’Andriamanitra, tandindon’ny maha-Andriamanitra mitambatra amin’ny maha-olombelona. Ao amin’ny tantara Millerita, ilay anjely izay nidina tamin’ny 11 Aogositra 1840 dia “tsy iza fa Jesosy Kristy mihitsy,” izay nidina nitondra boky kely izay tsy maintsy hohanina, ary Izy no io boky kely io. Teo no nanehoany fa ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona dia tanterahina amin’ny fihinanana sy fisotroana ny nofo aman-dran’ilay Mofon’ny Lanitra.
Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.
Ang kasaysayang banal ay banal sapagkat ito ay isinasakatawan ng presensiya ni Cristo. Ang mga hula ng Salita ng Diyos na tumutukoy sa mga pangyayaring darating ay si Jesu-Cristo, sapagkat Siya ang “Salita.” Kapag ang mga hulang iyon ay natutupad sa kasaysayan, ang mga pangyayari ay kumakatawan sa katuparan ng Kaniyang salita, at ang Kaniyang Salita ay Katotohanan. Ang Kaniyang Salita ang naghahayag ng hula, at ang Kaniyang Salita rin ang natutupad kapag dumarating ang pangyayari, kaya sa pasimula at sa wakas ay si Jesu-Cristo iyon, sapagkat Siya ang Alpha at Omega. Kaya nga, nang ipahayag ni Pedro na si Jesus ang Cristo at ang Anak ng Dios na buhay, tinutukoy niya ang isang mohon na si Jesu-Cristo at isang mohon na umaabot sa ganap na katuparan nito sa mga huling araw. Ang Setyembre 11, 2001 ay ang ganap na katuparan ni Cristo.
To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.
Ny fandavana ny fahatanterahan’ny faminaniana tamin’ny 11 Septambra 2001 dia fandavana an’i Kristy, Zanak’Andriamanitry ny velona. Io fahamarinana io, izay nambaran’i Petera, no “fototry ny finoan’ny mpino,” ary tamin’ny 11 Septambra 2001 dia nitarika ny vahoakany amin’ny andro farany hiverina amin’ireo “lalana fahiny” ao amin’i Jeremia i Kristy, izay maneho ny “fototra” iorenan’ny fihetsiketsehan’ny hafatry ny anjely voalohany sy fahatelo. Petera dia nisolo tena ny iray hetsy sy efatra alina sy efatra arivo, izay voaisy tombo-kase mandritra ny vanim-potoana izay ihazonan’ireo anjely efatra ny rivotra efatra. Ny fotoana fanisiana tombo-kase dia vanim-potoana ara-paminaniana voafaritra manokana, manomboka amin’ny 11 Septambra 2001 ary mifarana amin’ilay lalàna Alahady ho avy tsy ho ela. Mandrakariva Jesosy dia maneho ny fiafaran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray.
At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.
Tamin’ny fiandohan’ny fotoana fanisiana tombo-kase dia nidina ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, tahaka ny nidinan’ny Fanahy Masina tamin’ny batisa, ary izany anjely izany dia “tsy iza akory fa Jesosy Kristy mihitsy,” fa ilay anjely izay nidina hanazava ny tany tamin’ny voninahiny tao amin’ny tantaran’ny Millerita dia “tsy iza akory fa Jesosy Kristy mihitsy.” Amin’ny lalàna alahady izay ho avy tsy ho ela dia “tsy iza akory fa Jesosy Kristy mihitsy” no hidina indray ka hanolotra ny hafatra faharoa amin’ireo hafatra roa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, raha Izy miantso ny ondry hafa Azy hivoaka avy ao Babylona. Eo afovoan’ny vanim-potoanan’ny fotoana fanisiana tombo-kase dia nisy anjely nidina, tahaka ny nidinan’ilay anjely faharoa tamin’ny 19 Aprily 1844, tamin’ilay fahadisoam-panantenana voalohany tao amin’ny hetsika Millerita.
Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.
Teo anelanelan’ny fahatongavan’ilay anjely faharoa sy ny fahatongavan’ilay anjely fahatelo tamin’ny 22 Oktobra 1844, dia nisy anjely maro nirahina mba hanampy hery ny anjely faharoa rehefa tonga ny hafatry ny Antso Amin’ny Mamatonalina. Raha miresaka ny tantara tamin’ny fotoana nahatongavan’ireo anjely ireo teo amin’ny tantaran’ny Millerita, dia ampahafantarin’i Rahavavy White antsika fa izay nandà ireo hafatra ireo dia nanombo an’i Kristy tokoa, tahaka ny nanomboan’ny Jiosy an’i Kristy.
“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.
“Nitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy tamin’ny hazo fijaliana, dia efa nanomboan’ny fiangonana amin’ny anarany fotsiny ireo hafatra ireo koa; ary noho izany dia tsy manana fahalalana ny amin’ny lalana mankany amin’ny fitoerana masina indrindra izy ireo, sady tsy mahazo tombontsoa avy amin’ny fanelanelanan’i Jesosy ao.” Early Writings, 261.
The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.
Ny hafatra asehon’ireo anjely ireo, rehefa lavina, dia maneho ny fanomboana an’i Kristy, satria Izy no mampisy vatana ny hafatra sy ny fahatanterahany ara-tantara. Tamin’ny 18 Jolay 2020, “tsy iza fa Jesosy Kristy mihitsy” no nidina, ka nanamarika ny fahadisoam-panantenana voalohany sy ny fiandohan’ny fotoana niandrasana. Novonoina teny an-dalambe Izy, ary ny taolana maina maty an’ny olony amin’ny andro farany dia tsy maintsy hovelomina amin’ny alalan’ny fihainoana ny hany feo izay mahavita mamerina ny olona ho amin’ny fiainana.
Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.
Lazaiko, lazaiko, no lazaiko aminareo: avy ny ora, sady tonga ankehitriny, izay handrenesan’ny maty ny feon’ny Zanak’Andriamanitra; ary izay mandre dia ho velona. Fa tahaka ny ananan’ny Ray fiainana ao amin’ny tenany, no nanomezany koa ny Zanaka hanana fiainana ao amin’ny tenany; ary nomeny fahefana hitsara koa Izy, satria Izy no Zanak’olona. Aza gaga amin’izany; fa avy ny ora izay handrenesan’izay rehetra any am-pasana ny feony, dia hivoaka izy; izay nanao ny tsara ho amin’ny fitsanganan’ny fiainana; ary izay nanao ny ratsy ho amin’ny fitsanganan’ny fanamelohana. Jaona 5:25–29.
In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.
Tamin’ny volana Jolay 2023, ny feony dia niantso ireo taolana maina maty ho amin’ny fiainana, ary i Alfa sy Omega dia namerina indray ny fiandohan’ny fotoan’ny fanombohana tombo-kase, satria i Jolay 2023 no manamarika ny vanim-potoana famaranana amin’ny fotoan’ny fanombohana tombo-kase. Dia nantsoina indray ny olony hiverina ho amin’ireo lalana fahiny nambaran’i Jeremia, ho amin’ireo fanorenana ao amin’ny tantaran’ny Millerita. Ny hafatra fototra tamin’ny fiandohana sy ny fiafaran’ny Millerita dia ny hafatra voalohany sy farany teo amin’ny tantaran’ny Millerita, dia ilay “fito heny” ao amin’ny Levitikosy toko faha-enina amby roapolo.
In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”
Tamin’ny volana Jolay 2023, ny vahoakan’Andriamanitra amin’ny andro farany dia nasaina indray handray ilay boky kely sy hihinana azy. Raha vao mihinana ilay boky kely izy ireo, dia sedraina mba hahitana raha hanaiky ny hafatry ny Loza fahatelo ao amin’ny Apokalypsy toko faha-sivy (ny filazana avy any atsinanana) sy ny hafatry ny Daniela toko faha-iraika ambin’ny folo (ny filazana avy any avaratra) izy. Io fizahan-toetra io dia mitarika azy ireo ho amin’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, izay Adin’i Panium, izay Kaisaria Filipy, ary izay hafatry ny Fitarainan’ny Mamatonalina, izay isehoan’ireo sokajy roa izay efa nandre ny feony, dia sokajy iray “izay nanao ny tsara ho amin’ny fitsanganan’ny fiainana; ary izay nanao ny ratsy ho amin’ny fitsanganan’ny fanamelohana.”
There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”
Misy feo telo amin’ny fotoanan’ny fanisiana tombo-kase ny efatra arivo amby efatra alina sy iray hetsy, ary izy rehetra dia feon’“olona tsy latsaka noho i Jesosy Kristy.” Ny feo voalohany ao amin’ny Apokalypsy toko faha-18 dia naneno rehefa naongana tamin’ny fikasihan’Andriamanitra ireo trano lehibe tao an-tanànan’i New York. Ny feo faharoa dia feon’i Mikaela arkanjely, izay miantso ny maty hivoaka avy ao am-pasany. Ny feo fahatelo dia ilay feo faharoa ao amin’ny Apokalypsy toko faha-18 izay miantso ny ondriny hafa hivoaka avy any Babylona amin’ny ora isian’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha-11. Tanteraka amin’ny fahalavorariana ny fiaiken’i Petera tao Kaisaria Filipy rehefa Kristy mitarika ny olony amin’ny andro farany ho amin’“ilay ampahan’ny faminanian’i Daniela mifandray amin’ny andro farany.”
Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.
Ny Panium ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny Daniela 11 no “ampahany” amin’ny faminanian’i Daniela izay voaisy tombo-kase, ka izany no mamantatra ny hafatry ny Antso amin’ny Mamatonalina. Ny Panium dia ny fivorian’ny toby tao Exeter tamin’ny Aogositra 1844; tantara iray tanteraka amin’ny fe-potoana faharoan’i Donald Trump izany, ary izy no hafatra ara-paminaniana izay mametraka ny tombo-kasen’Andriamanitra eo amin’ny handrin’ny iray hetsy sy efatra alina amby efatra arivo. Tany masina indrindra ireo andininy izay ianarantsika ankehitriny.
“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 mihitsy fa fiainana mandrakizay. Nefa ny fananana izany fahalalana izany dia tsy antony hideran-tena velively. Tsy tamin’ny fahendrena na ny hatsaram-panahiny manokana no nanambarana izany tamin’i Petera. Tsy ho azon’ny olombelona, amin’ny herin’ny tenany ihany, na oviana na oviana, ny hahatratra ny fahalalana ny amin’Andriamanitra. ‘Avo tahaka ny lanitra izany; inona no azonao atao? lalina noho ny fiainan-tsi-hita; inona no azonao fantarina?’ Joba 11:8. Ny fanahin’ny fananganan-janaka ihany no afaka manambara amintsika ny zava-miafina lalina momba an’Andriamanitra, dia ireo izay ‘tsy mbola hitan’ny maso, na ren’ny sofina, na tafiditra tao am-pon’ny olona akory.’ ‘Fa Andriamanitra no nanambara izany tamintsika tamin’ny Fanahiny; fa ny Fanahy mamantatra ny zavatra rehetra, eny, na dia ny zava-miafina lalina momba an’Andriamanitra aza.’ 1 Korintiana 2:9, 10. ‘Ny fisainan’i Jehovah dia amin’izay matahotra Azy;’ ary ny nahafahan’i Petera nahalala ny voninahitr’i Kristy dia porofo fa izy dia ‘nampianarin’Andriamanitra.’ 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.” The Desire of Ages, 413
Nanohy i Jesosy hoe: “Lazaiko 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 izay nanorenana ny fiangonana. Nahery taminy ny vavahadin’ny helo, raha nandà ny Tompony tamin’ny fanozonana sy fianianana izy. Ny fiangonana dia naorina teo ambonin’Ilay Iray izay tsy naharesen’ny vavahadin’ny helo. The Desire of Ages, 413
The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.
Ny hafatra izay natolotr’i Kristy tamin’ny mpianany tao Kaisaria Filipy dia ilay hafatry ny Fitarainana amin’ny Mamatonalina, sady napetraka ao anatin’ny tontolon’ny ady ara-panahy eo amin’ilay andriamanitra grika Pan, izay nantsoina hoe “vavahadin’ny helo” ny tempoliny, sy ireo tandroka roa mpiodina an’ilay bibidia avy amin’ny tany. Ny Makabeo dia vahoaka mpiodina an’Andriamanitra, izay nilaza ho mpiaro ny fiangonan’Andriamanitra, raha niady tamin’ny fivavahan’ny Grika izy ireo. Nampiavaka ny tenany ho samy mpitarika ara-pivavahana sy ara-politika izy ireo. Izy ireo dia tandindon’ny Protestantisma mpiodina avy amin’ireo fiangonana lavo izay, miaraka amin’ny governemantan’i Etazonia, ankehitriny dia mamorona sarin’ny bibidia ka miady amin’ny fivavahan’ireo globalista, dia ny woke-isme sy i Mother Earth. Mandresy ireo tandroka mpiodina amin’ny adiny amin’ireo singa ara-pivavahana sy ara-politikan’ny globalisma, ary amin’izany fotoana izany koa dia diovina ilay tena tandroka protestanta amin’ny fanesorana ireo sisa farany amin’ireo virijina adala, mialoha ny hanandratana azy ho faneva amin’ilay “horohoron-tany lehibe” amin’ny lalàna Alahady izay ho avy tsy ho ela.
The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.
Ny ampahan’ny faminanian’ny bokin’i Daniela izay mifandray amin’ny andro farany, izay koa no Fanambaran’i Jesosy Kristy, ary hafatry ny Antso Mamatonalina, dia voavaha tombo-kase amin’ny alalan’ny Liona avy amin’ny firenen’i Joda tao Kaisaria Filipy, dia Panium. Voavaha tombo-kase izany eo afovoan’ny ady misy eo amin’ilay bibidia tsy mino an’Andriamanitra avy amin’ny lavaka tsy hita noanoa sy ny tandroky ny Repoblikanisma izay nanomboka nampihetsika izany bibidia izany tamin’ny taona 2015, ary manohitra ilay tena tandroky ny Protestantisma izay ankehitriny atsangana indray ho tafika mahery.
The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.
Ny fahamarinana izay neken’i Petera dia maneho ilay famantarana-dalana tamin’ny 11 Septambra 2001, ary koa fa Kristy no Zanak’Andriamanitra velona. Ny fahamarinan’izay asehon’ny maha-Zanak’Andriamanitra an’i Jesosy dia fahamarinana fitsapana, tahaka indrindra ihany koa ny naha-fitsapana na i Jesosy no Mesia na tsia tamin’ny andron’i Petera. Ny fanambarana fa Jesosy no Zanak’Andriamanitra dia maneho izay rehetra efa nambara momba ny maha-izy ny Zanaka. Tsy maneho fotsiny izany fa Izy no Zanak’Andriamanitra, fa maneho koa fa Izy no zanak’olona. Izany no fahamarinan’ny fahatongavan’ny maha-Andriamanitra ho ao amin’ny maha-olona, dia ilay asa mihitsy izay tanterahina mandritra ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efa-polo arivo. Ny fahamarinan’ny “fahatongavana ho nofo” dia ilay fahamarinana amin’ny farany izay nohamarinin’ny fahamarinan’ny “Sabata” tany am-piandohana.
October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.
Ny 22 Oktobra 1844 no nanamarika ny fahatongavan’ny anjely fahatelo. Rehefa tonga ny anjely iray, dia fahamarinana manokana mifanaraka amin’ilay vanim-potoana anesorana ny tombo-kasen’ilay fahamarinana no sokafan’ny Liona avy amin’ny firenen’i Joda, ary io fahamarinana io avy eo no mitsapa ny taranaka izay amohazana azy. Tamin’ny 22 Oktobra 1844 dia naseho ireo fahamarinana mifandray amin’ny asan’i Kristy, Izay tonga tampoka ho ao amin’ny tempoly izay natsangany tao anatin’ny enina amby efapolo taona, hatramin’ny 1798 ka hatramin’ny 1844. Ny asam-pitsaran’i Kristy, ny lalàn’Andriamanitra, ny anjara asany amin’ny maha-Mpisoronabe Azy, ny raharaha momba ny mariky ny bibidia ary ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia samy nosokafana avokoa. Naseho tamin-dRahavavy White fa, amin’ireo fahamarinana ireo, dia nisy fahamarinana iray izay nasongadin’ny Alfa sy Omega tamin’ny fahazavana manokana.
“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“Gaga aho raha nahita ny didy fahefatra teo afovoan’ireo didy folo mihitsy, voahodidin’ny taratry ny mazava malefaka. Hoy ilay anjely: ‘Izy irery amin’ireo didy folo no mamaritra an’Andriamanitra velona, Izay nahary ny lanitra sy ny tany ary ny zavatra rehetra izay ao aminy. Raha napetraka ny fanorenan’ny tany, dia napetraka koa tamin’izany ny fanorenan’ny Sabata.’” Testimonies, boky 1, 75.
The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.
Tonga ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, nefa tsy maintsy nahemotra izany noho ny fikomiana tamin’ny 1863. Tamin’ny 11 Septambra 2001 no nanombohan’ny fizotry ny fanisiana tombo-kase, raha nidina i Kristy, izay aseho ho ilay anjely mahery ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, nitondra boky miafina teny an-tànany, izay tsy maintsy nohanin’ny olon’Andriamanitra amin’ny andro farany. Ny Alfa sy Omega dia mandrakariva maneho ny fiafarana amin’ny alalan’ny fiandohana, koa tamin’ny andro farany dia nisy fahamarinana hafa koa napetraka teo ambanin’ny hazavana manokana, ary nifandray mivantana tamin’ny fahamarinan’ny Sabata izay nasongadina tamin’ny fotoana voalohany nanandraman’i Kristy nanisy tombo-kase ny iray hetsy sy efatra arivo amby efatra alina izany.
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.
“Tonga ny fotoana hijoroan’i Daniela amin’ny anjarany. Tonga ny fotoana hivoahan’ny fahazavana nomena azy ho amin’izao tontolo izao tahaka ny tsy mbola nisy hatrizay. Raha handeha ao amin’ny fahazavana ireo izay nanaovan’ny Tompo zavatra lehibe tokoa, dia hitombo indrindra ny fahalalany an’i Kristy sy ny faminaniana momba Azy, raha manatona ny famaranan’ny tantaran’ity tany ity izy ireo.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.
“Ireo izay miombona amin’Andriamanitra dia mandeha ao amin’ny fahazavan’ny Masoandron’ny Fahamarinana. Tsy manala baraka ny Mpanavotra azy izy amin’ny fanimbàna ny lalany eo anatrehan’Andriamanitra. Mamirapiratra aminy ny fahazavana avy any an-danitra. Sarobidy tsy manam-petra eo imason’Andriamanitra izy, satria iray amin’i Kristy. Aminy, ny tenin’Andriamanitra dia feno hatsarana sy fahasoavana mihoatra lavitra noho izay rehetra hafa. Hitany ny maha-zava-dehibe azy. Aseho aminy tsikelikely ny fahamarinana. Ny fampianarana momba ny fahatongavana ho nofo dia rakotra famirapiratana malefaka. Hitany fa ny Soratra Masina no fanalahidy manokatra ny zava-miafina rehetra sy mamaha ny zava-tsarotra rehetra. Ireo izay tsy nety nandray ny mazava sy nandeha tao amin’ny mazava dia tsy hahazo hahatakatra ny zava-miafin’ny toe-panahy araka an’Andriamanitra; fa ireo izay tsy nisalasala nitondra ny hazo fijaliana sy nanaraka an’i Jesosy kosa dia hahita mazava ao amin’ny fahazavan’Andriamanitra.” Manuscript Releases, laharana faha-21, 406, 407.
The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.
Ny fampianarana momba ny Fahatongavana ho nofo dia ny fahamarinana fa ny Maha-Andriamanitra niray tamin’ny maha-olombelona dia tsy manota; ary ny famantarana ireo izay efa tonga tamin’izany fanandramana izany amin’ny andro farany dia ny Sabata.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.
Ary koa nomenaiko azy ny Sabatako ho famantarana eo amiko sy eo aminy, mba hahafantarany fa Izaho no Jehovah izay manamasina azy. Ezekiela 20:12.
The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.
Ny iray hetsy sy efatra arivo amby efatra alina dia voaisy tombo-kase ho amin’ny mandrakizay, ary ny fizotry ny fanisiana tombo-kase dia manondro fe-potoana fohy iray amin’ny faran’izany fizotry ny fanisiana tombo-kase izany, mialoha indrindra ny lalàn’ny Alahady, izay anisiana ny tombo-kase. Ao anatin’izany fe-potoana fohy izany no ampiraisina amin’ny maha-olombelona ny maha-Andriamanitra, amin’ny fomba maharitra mandrakizay.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“Inona no ataonareo, ry rahalahy, ao amin’ilay asa lehibe fanomanana? Izay miray amin’izao tontolo izao dia mandray ny bobongolo araka izao tontolo izao ka miomana handray ny mariky ny bibidia. Fa izay tsy matoky ny tenany, izay manetry tena eo anatrehan’Andriamanitra ary manadio ny fanahiny amin’ny fankatoavana ny fahamarinana, ireo no mandray ny bobongolo avy any an-danitra ka miomana handray ny tombo-kasen’Andriamanitra eo amin’ny handriny. Rehefa mivoaka ny didy ka apetaka ny marika, dia hitoetra madio sy tsy misy pentina mandrakizay ny toetrany.
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.
“Fotoana izao hiomanana. Ny tombo-kasen’Andriamanitra dia tsy hapetraka velively eo amin’ny handrin’ny lehilahy na vehivavy maloto. Tsy hapetraka velively eo amin’ny handrin’ny lehilahy na vehivavy fatra-paniry laza sy tia izao tontolo izao izany. Tsy hapetraka velively eo amin’ny handrin’ny lehilahy na vehivavy manana lela mandainga na fo mamitaka izany. Izay rehetra mandray ny tombo-kase dia tsy maintsy tsy manan-tsiny eo anatrehan’Andriamanitra—kandidà ho an’ny lanitra. Mandrosoa, ry rahalahiko sy anabaviko. Fohy ihany no azoko soratana momba ireo hevitra ireo amin’izao fotoana izao, fa mba hampitodika ny sainareo fotsiny amin’ny maha-zava-dehibe ny fiomanana. Diniho ho anareo ny Soratra Masina, mba hahafahanareo mahatakatra ny hamafin’ny fahamasinan’izao ora ankehitriny izao.” Testimonies, volume 5, 216.
The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.
Ny andalan-teny teo aloha dia mety hanoro hevitra fa apetaka amin’ny lalàn’ny Alahady ny tombo-kase, nefa tsy izany no izy. Mazava ny filazan-dRahavavy White fa ny lalàn’ny Alahady dia krizy lehibe, ary ampianariny mazava koa fa ny toetra dia aseho amin’ny fotoan-tsarotra, fa tsy velomina mihitsy ao anatin’ny fotoan-tsarotra. Apetaka amin’ny lalàn’ny Alahady ny tombo-kase amin’ny heviny hoe amin’izay fotoana izay no isehoany miharihary, satria ireo izay manana ny tombo-kase amin’izany fotoana izany dia asandratra ho famantarana. Apetaka ao anatin’ny fotoana fohy ny tombo-kase, mialoha kelin’ny hifaranan’ny fotoam-pahasoavana, ary ho an’ireo mpitandrina ny Sabata, dia mifarana amin’ny lalàn’ny Alahady ny fotoam-pahasoavana. Nanomboka tamin’ny 11 Septambra 2001 ny fanisiana tombo-kase, ary tamin’izany fotoana izany dia tsy nisy naharay ny tombo-kasen’Andriamanitra, satria araka izay aseho amin’ilay fe-potoana nanaraka ny 22 Oktobra 1844, dia tsy maintsy nisy aloha ny fizotry ny fitsapana.
In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.
Ao amin’ny hetsika fanavaozana rehetra, rehefa midina ny tandindona masina mba hanome hery ny hafatra izay novahana tombo-kase tamin’ny fotoan’ny farany, dia manomboka ny fizahan-toetra. Rehefa nidina i Mikaela mba hanome hery an’i Kyrosy handroso amin’ny didy voalohany, dia nozahan-toetra ny Jiosy raha hiala amin’ilay fonenana izay nonenany nandritra ny fitopolo taona teo aloha izy ireo ka hiverina any amin’ny tanàna rava ary hanorina azy indray. Rehefa nidina ny Fanahy Masina tamin’ny batisan’i Kristy, dia nozahan-toetra ny Jiosy momba ny Mesia. Rehefa nidina ilay anjely mahery ao amin’ny Apokalypsy folo tamin’ny 11 Aogositra 1840, dia nozahan-toetra io taranaka io raha hihinana ilay boky kely izy, sy izay rehetra nasehon’ilay boky kely.
A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.
Nisy dingam-panandramana natomboka tamin’ny 11 Aogositra 1840 izay namokatra kilasy roa amin’ny mpivavaka, ary ny kilasy izay nanaraka ny Zanak’ondry ho any amin’ny Fitoerana Masina Indrindra dia kandidà mba ho isan’ny efatra arivo amby efatra alina sy iray hetsy. Ny fitsapana farany ho an’io taranaka io, izay tsy nahomby tamin’ny dingam-panandramana, dia nanomboka tamin’ny fahatongavan’ny fahazavana nitombo momba ny “impito,” ao amin’ny Levitikosy enina amby roapolo. Hatramin’ny 1856 ka hatramin’ny 1863, ny hafatr’i Laodikia dia nanamarika vanim-potoana farany tao anatin’ilay vanim-potoana izay nanomboka tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844. Izany vanim-potoana izany dia asehon’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo.
We will continue this study in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.
“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).
“Tany am-piandohana ny Teny, ary ny Teny tao amin’Andriamanitra, ary ny Teny dia Andriamanitra. Izy dia tao amin’Andriamanitra tany am-piandohana. Izy no nahariana ny zavatra rehetra; ary raha tsy Izy dia tsy nisy zavatra ary na dia iray akory aza tamin’izayary rehetra natao. Tao aminy ny fiainana; ary ny fiainana no fahazavan’ny olona. Ary mamirapiratra ao amin’ny maizina ny mazava; nefa tsy nandray azy ny maizina.” “Ary ny Teny dia tonga nofo ka nonina tamintsika, (ary hitanay ny voninahiny, dia voninahitra tahaka ny an’Ilay Lahitokana avy tamin’ny Ray,) sady feno fahasoavana sy fahamarinana” (Jaona 1:1–5, 14).
“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.
“Ity toko ity dia mamaritra ny toetra sy ny maha-zava-dehibe ny asan’i Kristy. Amin’ny maha-iray izay mahalala tsara ny lohaheviny azy, dia anomezan’i Jaona an’i Kristy ny fahefana rehetra, ary resahiny ny fahalehibiazany sy ny fiandrianany. Asehony amin’ny famirapiratan’ny taratry ny fahamarinana sarobidy avy amin’Andriamanitra izany, tahaka ny hazavana avy amin’ny masoandro. Asehony Kristy ho Mpanelanelana tokana eo amin’Andriamanitra sy ny olombelona.”
“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.
“Ny foto-pampianarana momba ny fahatongavan’i Kristy ho nofo maha-olona dia zava-miafina, dia ‘ilay zava-miafina izay nafenina hatramin’ny taloha sy tamin’ny taranaka nifandimby’ (Kolosiana 1:26). Izany no zava-miafina lehibe sy lalina momba ny toe-panahy araka an’Andriamanitra. ‘Ary ny Teny dia tonga nofo ka nonina tamintsika’ (Jaona 1:14). Kristy dia nitafy ny maha-olombelona, dia toetra iray ambany noho ny toetrany any an-danitra. Tsy misy na inona na inona maneho toy izao ny fidinan’Andriamanitra amim-pahagagana sy amim-panetrentena. Fa ‘toy izao no nitiavan’Andriamanitra izao tontolo izao, nomeny ny Zanani-lahy Tokana’ (Jaona 3:16). Jaona dia maneho ity lohahevitra mahagaga ity amin’ny fahatsorana toy izany ka azon’ny rehetra raisina ny hevitra aseho, ary hahazo fahazavana.”
“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).
“Tsy nanao ho azy fotsiny Kristy ny nandray ny toetra maha-olombelona; fa tena nandray izany tokoa Izy. Nanana marina tokoa ny toetra maha-olombelona Izy. ‘Koa satria ny zanaka dia mpiombona amin’ny nofo aman-drà, dia mba nandray izany koa Izy tahaka izany’ (Hebreo 2:14). Izy no zanak’i Maria; Izy dia avy amin’ny taranak’i Davida araka ny fihaviana maha-olombelona. Ambara ho olona Izy, dia Ilay Olona Kristy Jesosy. ‘Io Lehilahy io,’ hoy ny nosoratan’i Paoly, ‘dia natao ho mendrika voninahitra mihoatra noho Mosesy, satria izay nanorina ny trano no manana haja mihoatra noho ny trano’ (Hebreo 3:3).”
“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.
“Kanefa raha ny Tenin’Andriamanitra no miteny ny amin’ny maha-olombelon’i Kristy fony Izy teto an-tany, dia miteny mazava sy hentitra koa izany momba ny fisiany talohan’izany. Ny Teny dia efa nisy tamin’ny maha-olona masina Azy, dia tahaka ny Zanaka mandrakizain’Andriamanitra, tao amin’ny firaisana sy ny maha-iray Azy amin’ny Rainy. Hatramin’ny taloha indrindra dia Izy no Mpanelanelana amin’ny fanekena, Ilay ao Aminy no tokony hitahiana ny firenena rehetra ambonin’ny tany, na Jiosy na Jentilisa, raha manaiky Azy izy ireo. ‘Tamin’ny voalohany ny Teny, ary ny Teny tao amin’Andriamanitra, ary ny Teny dia Andriamanitra’ (Jaona 1:1). Talohan’ny namoronana ny olona na ny anjely dia tao amin’Andriamanitra ny Teny, ary Andriamanitra Izy.”
“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.
Izao tontolo izao dia nataony, “ary raha tsy Izy dia tsy nisy zavatra ary akory vita tamin’izay rehetra efa natao” (Jaona 1:3). Raha i Kristy no nanao ny zavatra rehetra, dia efa nisy talohan’ny zavatra rehetra Izy. Ny teny voalaza momba izany dia mazava sy manapaka tokoa, ka tsy hisy olona havela hisalasala. Kristy dia Andriamanitra amin’ny maha-Izy Azy indrindra, ary amin’ny heviny ambony indrindra. Izy dia niaraka tamin’Andriamanitra hatramin’ny mandrakizay rehetra, Andriamanitra ambonin’izy rehetra, isaorana mandrakizay.
“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).
“Jesosy Kristy Tompo, ilay Zanak’Andriamanitra masina, dia efa nisy hatramin’ny mandrakizay, olona miavaka, nefa iray ihany amin’ny Ray. Izy no voninahitra ambony indrindra tany an-danitra. Izy no komandin’ny zava-manan-tsaina any an-danitra, ary noraisiny ho zony ny fiankohofam-pivavahana atolotry ny anjely. Tsy fandrobana an’Andriamanitra izany. ‘Jehovah no nanana Ahy hatramin’ny niandohan’ny lalany,’ hoy Izy manambara, ‘talohan’ny asany fahiny. Hatramin’ny mandrakizay no nanorenana Ahy, hatramin’ny voalohany, fony tsy mbola nisy ny tany. Raha tsy mbola nisy ny lalina, dia efa nateraka Aho; raha tsy mbola nisy ny loharano be rano. Fony tsy mbola naorina ny tendrombohitra, talohan’ny havoana dia efa nateraka Aho; raha tsy mbola nataony ny tany, na ny saha, na ny vovoka voalohany indrindra amin’izao tontolo izao. Raha namboariny ny lanitra, dia tao Aho; raha nametraka faribolana teo ambonin’ny tavan’ny lalina Izy’” (Ohabolana 8:22–27).
“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.
“Misy fahazavana sy voninahitra ao amin’ny fahamarinana fa Kristy dia iray tamin’ny Ray talohan’ny nanorenana ny fanorenan’izao tontolo izao. Izany no fahazavana mamirapiratra ao amin’ny fitoerana maizina, ka mampamirapiratra azy amin’ny voninahitra avy amin’Andriamanitra sy voalohany. Io fahamarinana io, izay zava-miafina tsy manam-petra ao aminy ihany, no manazava fahamarinana hafa izay zava-miafina sady tsy azo hazavaina raha tsy izany, kanefa izy kosa dia voatahiry ao anatin’ny fahazavana izay tsy azo hatonina sy tsy takatry ny saina.” Selected Messages, boky 1, 246–248.