When Peter set forth his answer to Christ’s question of who the disciples say that Christ is he identified that Jesus was the anointed one, the Christ, the Messiah. He also said He was the Son of God.

Rehefa nametraka ny valinteniny ho an’ny fanontanian’i Kristy i Petera momba izay lazain’ny mpianatra fa maha-izy an’i Kristy, dia nambarany fa i Jesosy no Ilay Voahosotra, dia ny Kristy, ny Mesia. Nambarany koa fa Izy no Zanak’Andriamanitra.

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. Matthew 16:13–19.

Ary non nony tonga tao amin’ny faritanin’i Kaisaria Filipy Jesosy, 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 hoe Elia; ary ny sasany hoe Jeremia, na anankiray amin’ny mpaminany. Hoy Izy taminy: Fa ianareo kosa manao Ahy ho iza? Ary Simona Petera namaly 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-drà no nanambara izany taminao, fa ny Raiko Izay any an-danitra. Ary Izaho kosa milaza aminao koa fa hianao no Petera, ary ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny fiainan-tsi-hita tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona hofehezinao etỳ an-tany dia hofehezina any an-danitra; ary na inona na inona hovahanao etỳ an-tany dia hovahana any an-danitra. Matio 16:13–19.

Through Peter the Holy Spirit presented the essential truth for the one hundred and forty-four thousand to understand. He did so at Panium, which was Caesarea Philippi. Panium is the most sacred temple site in the worship of the dragon, for Greece represents the world, and the world in the last days is the United Nations, who is the dragon’s earthly representative. The “gates of hell” is a name for the temple of Pan, the Greek goat-god. The temple was built in front of a cave that contained the Spring of Panium. The Spring of Panium fed the Jordan River, which is a symbol of Christ.

Tamin’ny alalan’i Petera no nanoloran’ny Fanahy Masina ny fahamarinana tena ilaina mba ho takatry ny iray hetsy sy efatra alina amby efatra arivo. Nataony izany tao Panium, izay Kaisaria Filipy. Panium no toerana tempoly masina indrindra amin’ny fanompoam-pivavahana amin’ilay dragona, satria i Grisia dia misolo tena izao tontolo izao, ary izao tontolo izao amin’ny andro farany dia ny Firenena Mikambana, izay solontena eto an-tany an’ilay dragona. Ny “vavahadin’ny helo” dia anarana iantsoana ny tempolin’i Pan, andriamanitra osy grika. Io tempoly io dia naorina teo anoloan’ny zohy iray izay nisy ny Loharanon’i Panium. Ny Loharanon’i Panium no nanome rano ny Reniranon’i Jordana, izay tandindon’i Kristy.

The name “Jordan” means “descender,” and it begins its course in the mountainous region of northern Israel, drawing its main source from the springs of Mount Hermon, the highest peak in the Hermon Range, where the spring called the “gates of hell” is located. Hermon means “sacred” and “Jordon” means “to descend.” The Jordan River flows from the highlands of Mount Hermon and descends through the Jordan Rift Valley, eventually reaching the Dead Sea, which is the lowest point on Earth’s surface.

Ny anarana hoe “Jordana” dia midika hoe “izay midina”, ary manomboka ny fikorianany any amin’ny faritra be tendrombohitra ao avaratr’i Israely izy, ka ny loharano fototra lehibe indrindra aminy dia avy amin’ireo loharanon-drano ao amin’ny Tendrombohitra Hermona, izay tampony avo indrindra ao amin’ny tandavan-tendrombohitra Hermona, sady eo no misy ilay loharano antsoina hoe “vavahadin’ny helo.” Ny hoe Hermona dia midika hoe “masina”, ary ny hoe “Jordana” dia midika hoe “midina.” Ny Reniranon’i Jordana dia mikoriana avy any amin’ny havoanan’ny Tendrombohitra Hermona ka midina mamakivaky ny Lohasahan-driakan’i Jordana, ary amin’ny farany dia tonga any amin’ny Ranomasina Maty, izay faritra iva indrindra eo ambonin’ny velaran’ny tany.

The waters that feed the Jordan River, that originate in the temple of Pan, and that ultimately arrive at the lowest point on earth represent the descent the Son of God made when He left the highest sacred mountain to descend to the lowest “dead sea” of this world. Christ’s descent from heaven to the death of the cross also represents that He took upon Himself the flesh of fallen man, for his journey from heaven to the cross was fed by the waters that originated in the “gates of hell.”

Ny rano mamelona ny Reniranon’i Jordana, izay miainga ao amin’ny tempolin’i Pan, ary amin’ny farany tonga any amin’ny toerana iva indrindra ambonin’ny tany, dia maneho ny fidinana nataon’ny Zanak’Andriamanitra rehefa niala tamin’ilay tendrombohitra masina avo indrindra Izy mba hidina ho any amin’ilay “ranomasina maty” iva indrindra amin’izao tontolo izao. Ny fidinan’i Kristy avy any an-danitra ho amin’ny fahafatesan’ny hazo fijaliana dia maneho koa fa nitondra teo Aminy ny nofon’ny olona lavo Izy, fa ny diany avy any an-danitra ho amin’ny hazo fijaliana dia novelomin’ireo rano izay niainga avy tamin’ny “vavahadin’ny helo.”

The Dead Sea is not only the lowest place on earth, but it is the saltiest waters on earth, nine times saltier than the ocean. Christ’s death on the cross as typified by the Dead Sea is where He confirmed His covenant with many.

Ny Ranomasina Maty dia tsy ny toerana iva indrindra eto ambonin’ny tany ihany, fa izy koa no rano masira indrindra eto ambonin’ny tany, sira avo sivy heny noho ny ranomasimbe. Ny fahafatesan’i Kristy teo amin’ny hazofijaliana, izay asehon’ny tandindon’ny Ranomasina Maty, no toerana nanamafisany ny fanekeny tamin’ny maro.

And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. Leviticus 2:3.

Ary ny fanatitra rehetra avy amin’ny fanatitrao hohanina dia asio sira; ary aza avela tsy ho eo amin’ny fanatitrao hohanina ny siran’ny faneken’Andriamanitrao; amin’ny fanatitrao rehetra dia hanolotra sira ianao. Levitikosy 2:3.

On the way from the springs of Mount Hermon, the Jordan River passes through the sea of Galilee, which is also known as Lake Tiberius and Lake Kinneret. Galilee means a “hinge” or a “turning point.” Tiberius is the name of the Roman ruler who followed Augustus Caesar, and due to the shape of the lake, it is called Kinneret, which means “a harp” or “a lyre.” The turning point for mankind was when Tiberius Caesar ruled and Jesus was crucified, and every harp in heaven was silenced. The geographical testimony of the Jordan River in connection with the “gates of hell,” which is the temple of the Greek god Pan, speaks to the testimony which Peter proclaimed through the inspiration of the Holy Spirit.

Teo amin’ny lalany avy any amin’ny loharanon’ny Tendrombohitra Hermona, ny Reniranon’i Jordana dia mandalo ao amin’ny Ranomasin’i Galilia, izay fantatra koa amin’ny anarana hoe Farihin’i Tiberiasy sy Farihin’i Kinereta. Galilia dia midika hoe “savily” na “toerana ihodinana.” Tiberiasy dia anaran’ilay mpanapaka romana izay nanaraka an’i Aogosto Kaisara, ary noho ny bikan’ilay farihy dia antsoina hoe Kinereta izy, izay midika hoe “harpa” na “lokanga.” Ny teboka fihodinana ho an’ny olombelona dia tamin’ny fotoana nanjakan’i Tiberio Kaisara sy nanomboana an’i Jesosy tamin’ny hazo fijaliana, ary nangina ny harpa rehetra tany an-danitra. Ny fijoroana vavolombelon’ny jeografia an’ny Reniranon’i Jordana mifandray amin’ny “vavahadin’ny helo,” izay tempolin’i Pana andriamanitra grika, dia miresaka ny amin’ilay fijoroana vavolombelona nambaran’i Petera tamin’ny tsindrimandrin’ny Fanahy Masina.

The incarnation of Christ was the combination of Divinity and humanity that occurred when the Divine Son of God took upon Himself human flesh, thus combining Divinity with humanity, as represented by the waters from the spring of Pan feeding the Jordan River. What fed the spring of Pan was the dew, rain and snow that fell upon the mountains of Hermon, Hermon representing the “sacred” mountain, which is Jerusalem above.

Ny fahatongavan’i Kristy ho nofo dia ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona izay niseho rehefa ny Zanak’Andriamanitra masina naka ho eo Aminy ny nofon’olombelona, ka nampiray ny maha-Andriamanitra tamin’ny maha-olombelona, araka izay asehon’ny ranon’ny loharanon’i Pan izay mamatsy ny Reniranon’i Jordana. Ary izay namelona ny loharanon’i Pan dia ny ando sy ny orana ary ny ranomandry nilatsaka teny ambonin’ny tendrombohitr’i Hermona, Hermona izay misolo tena ny tendrombohitra “masina,” dia Jerosalema any ambony.

A Song of Degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

Fihirana fiakarana nataon’i Davida. Indro, tsara sady mahafinaritra toy inona ny iarahan’ny mpirahalahy mitoetra amim-piraisan-tsaina! Tahaka ny diloilo sarobidy eo an-doha izany, izay midina eo amin’ny volombava, dia eo amin’ny volombavan’i Arona, sady midina hatrany amin’ny moron-tongotry ny fitafiany; Tahaka ny andon’i Hermona, sy tahaka ny ando izay midina eo amin’ny tendrombohitr’i Ziona; fa any no nandidian’i Jehovah ny fitahiana, dia fiainana mandrakizay. Salamo 133:1–3.

The “precious ointment” that ran down Aaron’s beard was the oil that was used when he and his sons were anointed as God’s priests.

Ilay “menaka sarobidy” izay nidina nanaraka ny volombavan’i Arona dia ilay menaka nampiasaina tamin’ny nanosorana azy sy ny zanany lahy ho mpisoron’Andriamanitra.

And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him. Exodus 29:21.

Ary halainao ny rà izay eo ambonin’ny alitara sy ny diloilo fanosorana, ka hafafazanao amin’i Arona sy amin’ny fitafiany ary amin’ny zanany sy amin’ny fitafian’ny zanany miaraka aminy izany; dia hohamasinina izy mbamin’ny fitafiany sy ny zanany ary ny fitafian’ny zanany miaraka aminy. Eksodosy 29:21.

Peter expressed the confession of all the disciples, and in so doing he expressed the confession of the one hundred and forty-four thousand, who are to be anointed as a unified priesthood that is lifted up as an ensign. The “oil” that anointed Aaron, was also as the dew of Mount Hermon and also the dew of the mountains of Zion. The “oil” and the “dew” are the message which represents the anointing of the Holy Spirit.

Petera dia naneho ny fiaiken’ny mpianatra rehetra; ary tamin’izany no nanehoany koa ny fiaiken’ireo efatra arivo amby efatra alina sy iray hetsy, izay hosorana ho fisoronana iray mitambatra, ka hatsangana ho faneva. Ny “menaka” izay nanosotra an’i Arona dia tahaka ny andon’i tendrombohitra Hermona ihany koa, ary koa ny andon’ny tendrombohitr’i Ziona. Ny “menaka” sy ny “ando” dia ny hafatra izay maneho ny fanosoran’ny Fanahy Masina.

Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. Deuteronomy 32:1–3.

Mihainoa, ry lanitra ô, fa hiteny aho; ary henoy, ry tany ô, ny tenin’ny vavako. Hilatsaka tahaka ny ranonorana anie ny fotopampianarako, hitete tahaka ny ando ny teniko, tahaka ny ranonorana madinika amin’ny ahitra tanora, ary tahaka ny ranonoram-be amin’ny ahitra; satria hanambara ny anaran’i Jehovah aho; omeo ny fahalehibeazana ho an’Andriamanitsika. Deoteronomia 32:1–3.

The “dew” is the “doctrine” that falls on the mountains of Zion, and it is the “oil” of anointing that unifies the one hundred and forty-four thousand, who are God’s priests in the last days. The doctrine drops as rain, and distills as dew because it is “published”. It is published because heaven and earth are to give ear and hear the words of His mouth, through a unified priesthood that is the ensign who proclaim the messages of the Midnight Cry and Loud Cry.

Ny “ando” dia ny “fotopampianarana” izay milatsaka amin’ny tendrombohitr’i Ziona, ary izy no “menaky ny fanosorana” izay mampiray ny iray hetsy sy efatra amby efatra alina, izay mpisoron’Andriamanitra amin’ny andro farany. Ny fotopampianarana dia mirotsaka tahaka ny ranonorana, ary mitete tahaka ny ando satria “avoaka ampahibemaso” izy. Avoaka ampahibemaso izy satria ny lanitra sy ny tany dia tokony hihaino sy handre ny teny avy amin’ny vavany, amin’ny alalan’ny fisoronana miray izay saina famantarana ka manambara ny hafatry ny Antso Amin’ny Misasakalina sy ny Antso Mahery.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Isaiah 52:7–10.

Endrey hakanto ny tongotr’izay mitondra teny soa mahafaly eo ambonin’ny tendrombohitra, izay manambara fiadanana; izay mitondra teny soa mahafaly ny amin’ny tsara, izay manambara famonjena; izay manao amin’i Ziona hoe: Manjaka Andriamanitrao! Hanandratra ny feony ny mpiambinao; hiara-mihoby amin’ny feo iray izy; fa hifampijery maso izy, raha hampody an’i Ziona indray Jehovah. Miravoravoa, mihirà miaraka, hianareo rava ao Jerosalema; fa Jehovah efa nampionona ny olony, efa nanavotra an’i Jerosalema Izy. Jehovah efa nampiseho miharihary ny sandriny masina teo imason’ny firenena rehetra; ary ny faran’ny tany rehetra hahita ny famonjen’Andriamanitsika. Isaia 52:7–10.

The last-day watchmen, represented by Peter, publish salvation and peace, and they shall be unified, for they will see eye to eye. This happens when “the Lord brings again Zion.” The Hebrew word translated as “bring again” means to “reverse.” When the Lord reverses Zion, it means that Zion had been in captivity, as represented by the scattering, and it is reversed when the captivity ceases.

Ang mga bantay sa mga huling araw, na kinakatawan ni Pedro, ay nagpapahayag ng kaligtasan at kapayapaan, at sila ay magkakaisa, sapagkat sila ay magkakakita nang magkaharap. Ito ay nangyayari kapag “ibinabalik ng Panginoon ang Sion.” Ang salitang Hebreo na isinaling “ibinabalik” ay nangangahulugang “binabaligtad.” Kapag binabaligtad ng Panginoon ang Sion, nangangahulugan ito na ang Sion ay nasa pagkabihag, gaya ng kinakatawan ng pagkakawatak-watak, at ito ay nababaligtad kapag ang pagkabihag ay nagwawakas.

For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive. Jeremiah 29:10–14.

Fa hoy izao no lazain’i Jehovah: Rehefa tapitra ny fito-polo taona any Babylona, dia hamangy anareo Aho ka hanatanteraka aminareo ny teniko tsara, amin’ny hampodiana anareo ho amin’ity toerana ity. Fa fantatro ny hevitra iheverako anareo, hoy Jehovah, dia hevitra fiadanana, fa tsy loza, mba hanomezana anareo fiafarana antenaina. Ary dia hiantso Ahy ianareo, ka handeha hivavaka amiko, ary hihaino anareo Aho. Ary hitady Ahy ianareo ka hahita Ahy, raha katsahinareo amin’ny fonareo rehetra Aho. Ary ho hitanareo Aho, hoy Jehovah; ary hampody ny fahababoanareo Aho ka hanangona anareo avy amin’ny firenena rehetra sy avy amin’ny toerana rehetra izay nandroahako anareo, hoy Jehovah; ary hampodiko indray ianareo ho amin’ny toerana izay nampitondrako anareo ho babo. Jeremia 29:10–14.

All the prophets are addressing the last days, and in the last days His people are in a captivity that is to be reversed, in order to fulfill the testimony of prophecy.

Ny mpaminany rehetra dia miresaka ny andro farany, ary amin’ny andro farany ny olony dia ao anatin’ny fahababoana izay tsy maintsy havadika, mba hanatanterahana ny fanambaran’ny faminaniana.

The word that came to Jeremiah from the Lord, saying, Thus speaketh the Lord God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. For, lo, the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. Jeremiah 30:1–3.

Ny teny tonga tamin’i Jeremia avy tamin’i Jehovah hoe: Izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Soraty ao amin’ny boky ny teny rehetra izay nolazaiko taminao. Fa, indro, avy ny andro, hoy Jehovah, izay hampodiko ny fahababoan’ny oloko, dia ny Isiraely sy ny Joda, hoy Jehovah; ary hampodiako izy hiverina any amin’ny tany izay nomeko ny razany, ka ho azony ho lovany izany. Jeremia 30:1–3.

After three and a half days of sleeping, just as Lazarus slept for four days, and Daniel mourned for twenty-one days, Michael resurrects the two witnesses, who are His last-day people and brings them into unity and also anoints them through a message that is published around the world. That message is the “dew” of Mount Hermon (the sacred mountain), that feeds the spring of Pan, which thereafter feeds the Jordan River. The anointing that is accomplished by that message represents the anointing of Jesus, that marked when He became the Christ, which Peter identified.

Rehefa afaka natory nandritra ny telo andro sy tapany, tahaka an’i Lazarosy izay natory nandritra ny efatra andro, ary i Daniela izay nisaona nandritra ny iraika amby roapolo andro, dia atsangan’i Mikaela amin’ny maty ireo vavolombelona roa, izay olony amin’ny andro farany, ary ampidiriny ho amin’ny firaisana izy ireo sady hosorany amin’ny alalan’ny hafatra iray avoaka manerana izao tontolo izao. Izany hafatra izany no “andon’i” Tendrombohitra Hermona (ilay tendrombohitra masina), izay mamelona ny loharanon’i Pana, ka io avy eo no mamelona ny Reniranon’i Jordana. Ny fanosorana tanterahin’izany hafatra izany dia maneho ny fanosorana an’i Jesosy, izay nanamarika ny fotoana naha-Kristy Azy, araka izay nambaran’i Petera.

When Peter identified Christ as the Son of God, he represented Christ as both the Son of God and the Son of man, as represented by the waters of the “gates of hell” feeding the Jordan River. The confession of Peter was produced by the inspiration of the Holy Spirit, and it was that truth, that Jesus was the Christ, the Anointed One, and that He was both God and man which was identified by Jesus as the truth which would be the focus of the battle against God’s last-day people, who Christ promised would be victorious, for the “gates of hell,” will not prevail against this truth.

Tamin’ny namantaran’i Petera an’i Kristy ho Zanak’Andriamanitra, dia naneho an’i Kristy ho sady Zanak’Andriamanitra no Zanak’olona izy, araka ny anehoan’ny ranon’ny “vavahadin’ny helo” izay mamelona ny Reniranon’i Jordana izany. Ny faneken’i Petera dia nateraky ny tsindrimandrin’ny Fanahy Masina, ary izany fahamarinana izany—dia ny hoe Jesosy no Kristy, Ilay Voahosotra, ary Izy dia sady Andriamanitra no olona—no nambaran’i Jesosy ho fahamarinana izay ho ivon’ny ady hanoherana ny olon’Andriamanitra amin’ny andro farany, izay nampanantenain’i Kristy fa handresy; fa ny “vavahadin’ny helo” dia tsy haharesy izany fahamarinana izany.

The truth is that on September 11, 2001, just as Jesus was anointed at His baptism, the sealing of the one hundred and forty-four thousand began, and in that history there would be a disappointment which would slay His last-day people, until He resurrected them and reversed their captivity. The process of resurrection includes the unifying of His people into a mighty army that is lifted up as an ensign. The work of resurrecting, purifying, unifying and lifting up, after the death in the streets, is illustrated in verses ten through fifteen of Daniel chapter eleven, as well as other biblical passages. But in verses thirteen through fifteen Christ has once again brought His disciples to Caesarea Philippi, to Panium, and it is there that the seal of God is impressed for eternity.

Ny marina dia izao: tamin’ny 11 Septambra 2001, tahaka ny nanosorana an’i Jesosy tamin’ny batisany, dia nanomboka ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina; ary ao anatin’izany tantara izany dia hisy fahadisoam-panantenana izay hamono ny olony amin’ny andro farany, mandra-pananganany azy ireo ho velona indray sy hamadihany ny fahababoany. Ny fizotry ny fitsanganana amin’ny maty dia ahitana ny fampiraisana ny olony ho tafika mahery izay atsangana ho faneva. Ny asan’ny fananganana ho velona indray, fanadiovana, fampiraisana ary fanandratana, aorian’ny fahafatesana eny an-dalambe, dia aseho ao amin’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo, ary koa ao amin’ny andalana hafa ao amin’ny Baiboly. Fa ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo dia nentin’i Kristy ho any Kaisaria Filipy indray ny mpianany, ho any Panium, ary any no ametrahana ny tombo-kasen’Andriamanitra ho mandrakizay.

Only when we understand the profundity of these facts, can we recognize the revelations of truth located in the witness of Caesarea Philippi. In verse eighteen of chapter sixteen of Matthew, Simon Barjonah’s name is changed to Peter, which symbolizes the one hundred and forty-four thousand as previously noted in a recent article. The mathematical revelation established in the verse magnifies Jesus as the Wonderful Numberer, for not only can Peter be understood to represent one hundred and forty-four thousand, but Mathew 16:18 is also the mathematical symbol of “phi”.

Rehefa takatsika ny halalin’ireo zava-misy ireo, dia vao afaka mamantatra ny fanambaràn’ny fahamarinana hita ao amin’ny vavolombelon’i Kaisaria Filipy isika. Ao amin’ny andininy fahavalo ambin’ny folo amin’ny toko fahenina ambin’ny folo ao amin’i Matio, ny anaran’i Simona Barjona dia ovana ho Petera, izay tandindon’ny iray hetsy sy efatra arivo amby efa-polo araka izay efa voamarika tao amin’ny lahatsoratra iray vao haingana. Ny fanambaràna ara-matematika napetraka ao amin’io andininy io dia mampiseho an’i Jesosy ho Ilay Mpandahatra Isa Mahagaga, satria tsy vitan’ny hoe azo takarina ho misolo tena ny iray hetsy sy efatra arivo amby efa-polo i Petera, fa i Matio 16:18 koa dia tandindona ara-matematika ny “phi”.

Before we address the mathematics associated with “phi,” it should be noted that “phi” is part of the word “Philippi,” the second of the two names of the town of Panium. Verse eighteen identifies that Jesus spoke to Peter in Hebrew, which was recorded in Greek, and later translated into English. Those three steps address Christ’s control over His Word. When the word is considered with the mathematical system of multiplying the numbered positions, it identifies that the name Peter equates to one hundred and forty-four thousand, thus emphasizing Jesus as the Wonderful Numberer. In the very same verse, where Jesus proclaims that He will build His church the Wonderful Numberer controlled the translation process to ensure that the truth represented in verse eighteen in chapter sixteen, would represent the mathematical symbol of “phi.”

Alohan’ny handinihantsika ny matematika mifandray amin’ny “phi”, dia tokony homarihina fa ny “phi” dia ampahany amin’ny teny hoe “Philippi”, ilay faharoa amin’ireo anarana roa nomena ny tanànan’i Panium. Ny andininy faha-valo ambin’ny folo dia manambara fa niteny tamin’i Petera tamin’ny teny Hebreo Jesosy, izay voarakitra tamin’ny teny Grika, ary tatỳ aoriana nadika tamin’ny teny Anglisy. Ireo dingana telo ireo dia maneho ny fifehezan’i Kristy ny Teniny. Rehefa dinihina miaraka amin’ny rafitra matematika amin’ny fampitomboana ny toerana voaisa ananan’ireo litera ilay teny, dia miseho fa ny anarana hoe Petera dia mitovy amin’ny efatra arivo amby efatra-polo sy iray hetsy, ka manasongadina an’i Jesosy ho Ilay Mpandahatra Isa Mahagaga. Ao amin’io andininy io ihany indrindra, izay anambaran’i Jesosy fa hanorina ny fiangonany Izy, dia nifehy ny fizotry ny fandikana Ilay Mpandahatra Isa Mahagaga mba hahazoana antoka fa ny fahamarinana aseho ao amin’ny andininy faha-valo ambin’ny folo ao amin’ny toko fahenina ambin’ny folo dia haneho ny mari-pamantarana matematika atao hoe “phi.”

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. Matthew 16:18.

Ary lazaiko aminao koa: ianao no Petera, ary eo ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Matio 16:18.

His church is not simply built upon the doctrine that Jesus is the Christ, and that He is the Son of God, but also the fact that He is the Word, and the Word created and controls all things, including mathematics, grammar and the works of men.

Ny fiangonany dia tsy miorina fotsiny amin’ny fampianarana milaza fa Jesosy no Kristy, ary Izy no Zanak’Andriamanitra, fa koa amin’ny zava-misy fa Izy no Teny, ary ny Teny no namorona sy mifehy ny zavatra rehetra, anisan’izany ny matematika, ny fitsipi-pitenenana ary ny asan’ny olombelona.

In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Ephesians 1:11.

Ao Aminy koa no nahazoantsika lova, satria voatendry rahateo isika araka ny fikasan’Ilay mampandeha ny zavatra rehetra araka ny fisainan’ny fony manokana. Efesiana 1:11.

Phi, often represented by the Greek letter φ (phi), is a mathematical constant approximately equal to 1.618033988749895. This number is known as the golden ratio or the divine proportion. It is an “irrational number”, meaning it cannot be expressed as a simple fraction, and its decimal representation goes on infinitely without repeating.

Phi, izay matetika aseho amin’ny litera grika φ (phi), dia tsy miova ara-matematika izay manodidina ny 1.618033988749895. Ity isa ity dia fantatra amin’ny anarana hoe tahan’ny volamena na fampitoviana masina. Isa “tsy azo zaraina tsotra” izy, izany hoe tsy azo aseho amin’ny ampahany tsotra, ary ny fanoratra azy amin’ny endrika desimaly dia mitohy mandrakizay nefa tsy miverimberina.

The golden ratio has many remarkable properties and appears in various contexts in mathematics, art, architecture, nature, and other fields. It is often found in geometric shapes, such as rectangles, pentagons, and dodecahedrons, where the ratio of the longer side to the shorter side is equal to phi.

Ny tahan’ volamena dia manana toetra miavaka maro ary miseho amin’ny sehatra samihafa ao amin’ny matematika, ny zavakanto, ny mari-trano, ny zavaboary, ary ny sehatra hafa. Matetika izy io no hita ao amin’ny endrika ara-jeometrika, toy ny mahitsizoro, pentagôna, ary dodekahedrôna, izay ny tahan’ny lafiny lava kokoa amin’ny lafiny fohy kokoa dia mitovy amin’ny phi.

In art and architecture, the golden ratio is believed to create aesthetically pleasing proportions. It has been used by artists and architects throughout history, from ancient civilizations to the Renaissance and beyond, to design compositions, buildings, and artworks. In mathematics, the golden ratio appears in various mathematical equations and sequences, including the Fibonacci sequence, where each term is the sum of the two preceding terms. As the terms of the Fibonacci sequence increase, the ratio of consecutive terms approaches phi.

Amin’ny zavakanto sy ny mari-trano, ny tahan’ny volamena dia heverina fa mamorona fifandanjana ara-bika mahafinaritra ny maso. Nampiasain’ireo mpanakanto sy mpanao mari-trano izany nandritra ny tantara manontolo, hatramin’ny sivilizasiôna fahiny ka hatramin’ny vanim-potoanan’ny Renaissance sy ny taorian’izany, mba hamolavolana firafitra, trano, ary asa-kanto. Ao amin’ny matematika, ny tahan’ny volamena dia miseho ao amin’ny fitoviana sy filaharana matematika isan-karazany, anisan’izany ny filaharan’i Fibonacci, izay ahitana fa ny sanda tsirairay dia fitambaran’ny sanda roa mialoha azy. Rehefa mitombo ireo sanda ao amin’ny filaharan’i Fibonacci, dia manakaiky an’i phi ny tahan’ny sanda mifandimby.

In verse 16:18, we find the mathematical phi (1.618…). Jesus, the God “who worketh all things after the counsel of his own will,” determined to place His signature of being Palmoni, the Wonderful Number, or the Numberer of Secrets in the prophetic geography that identifies the battleground of His church against the gates of hell in the last days. At that prophetic battleground, through His control of numbers, He represented the one hundred and forty-four thousand with “Peter”, who had his name changed from “Simon” the one who hears the message of the dove, to “Peter”, thus marking the one hundred and forty-four thousand as His last days covenant people.

Ao amin’ny andininy 16:18, dia hitantsika ny phi ara-matematika (1.618...). Jesosy, ilay Andriamanitra “izay manao ny zavatra rehetra araka ny saina avy amin’ny fony,” no nanapa-kevitra hametraka ny soniany amin’ny maha-Palmoni Azy, ilay Isa Mahagaga, na ilay Mpanisa ny Zava-miafina, ao amin’ny jeografia ara-paminaniana izay mampahafantatra ny sahan’ady iadian’ny fiangonany amin’ny vavahadin’ny helo amin’ny andro farany. Eo amin’izany sahan’ady ara-paminaniana izany, tamin’ny alalan’ny fifehezany ny isa, dia nanehoany ireo iray alina sy efatra arivo amby efa-polo amby iray hetsy tamin’ny alalan’i “Petera”, izay novana ny anarany avy amin’i “Simona”, ilay mandre ny hafatry ny voromailala, ho “Petera”, ka tamin’izany no nanamarihany ireo iray alina sy efatra arivo amby efa-polo amby iray hetsy ho vahoakan’ny fanekeny amin’ny andro farany.

The “rock” that He chose to build His church on, is the foundation rock, the foundation and chief cornerstone of the “seven times” of Leviticus twenty-six, for there is no true foundation that is not Christ. From the baptism of Christ, when Simon “heard” the message of the dove unto the cross of the Dead Sea, for twelve hundred and sixty days, twice each day, there was a morning and evening sacrifice, except on the final day of the twelve hundred and sixty days, for on that day, the evening sacrifice escaped from the priest, and on the cross Christ died as the twenty-five hundred and twentieth offering.

Ny “vatolampy” izay nofidiny hanorenany ny fiangonany dia ilay vatolampy fanorenana, dia ny fanorenana sy vato fehizoron-dehiben’ny “impito heny” ao amin’ny Levitikosy enina amby roa-polo; fa tsy misy fanorenana marina izay tsy Kristy. Hatramin’ny batisan’i Kristy, fony Simona “nandre” ny hafatry ny voromailala, ka hatramin’ny hazofijaliana teo amin’ny Ranomasina Maty, nandritra ny andro arivo sy roanjato sy enim-polo, indroa isan’andro, dia nisy fanatitra maraina sy hariva, afa-tsy tamin’ny andro farany amin’ireo andro arivo sy roanjato sy enim-polo; fa tamin’izany andro izany dia afa-nandositra tamin’ny mpisorona ny fanatitra hariva, ary teo amin’ny hazofijaliana Kristy no maty ho fanatitra faha-dimanjato sy roa arivo sy roa-polo.

“All is terror and confusion. The priest is about to slay the victim; but the knife drops from his nerveless hand, and the lamb escapes. Type has met antitype in the death of God’s Son. The great sacrifice has been made. The way into the holiest is laid open. A new and living way is prepared for all. No longer need sinful, sorrowing humanity await the coming of the high priest.” The Desire of Ages, 757.

“Mampihorohoro sy fikorontanana avokoa ny zava-drehetra. Efa hamono ny fanatitra ny mpisorona; kanjo latsaka avy eny an-tànany tsy manan-kery ny antsy, ary afa-mandositra ny zanak’ondry. Ny tandindona dia nihaona tamin’izay tena notondroiny tamin’ny fahafatesan’ny Zanak’Andriamanitra. Efa natao ny fanatitra lehibe. Voasokatra ny lalana mankany amin’ny fitoerana masina indrindra. Lalana vaovao sady velona no voaomana ho an’ny rehetra. Tsy ilain’ny olombelona mpanota sy ory intsony ny miandry ny fihavian’ny mpisoronabe.” Ilay Fitiavan’ny taona rehetra, 757.

The “rock” He would build His church upon is the foundation stone that the builders rejected, its number is “twenty-five hundred and twenty.” In one short verse Christ presents Himself as the Master of all things, and when He does so He is standing and speaking in verses thirteen through fifteen of Daniel chapter eleven.

Ny “vatolampy” izay hanorenany ny fiangonany dia ilay vato fehizoro nolavin’ny mpanorina; ny isany dia “roa arivo sy dimy zato ary roapolo.” Ao anatin’ny andininy fohy iray dia asehon’i Kristy ny tenany ho Tompon’ny zavatra rehetra, ary rehefa manao izany Izy dia mijoro sy miteny ao amin’ny andininy faha‑telo ambin’ny folo ka hatramin’ny faha‑dimy ambin’ny folo ao amin’ny toko fahiraika ambin’ny folo amin’ny Daniela.

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. Matthew 16:18.

Ary Izaho milaza aminao koa hoe: ianao no Petera, ary eo ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Matio 16:18.

We will continue this study in the next article.

Hanohy izao fianarana izao isika ao amin’ny lahatsoratra manaraka.

“‘The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever.’ Deuteronomy 29:29. Just how God accomplished the work of creation He has never revealed to men; human science cannot search out the secrets of the Most High. His creative power is as incomprehensible as His existence.

“‘Ny zavatra miafina dia an’i Jehovah Andriamanitsika; fa ny zavatra nambara kosa dia antsika sy ny zanatsika mandrakizay.’ Deoteronomia 29:29. Ny fomba indrindra nanatanterahan’Andriamanitra ny asan’ny famoronana dia tsy mbola nambarany tamin’ny olombelona na oviana na oviana; ny siansa olombelona tsy mahafantatra velively ny zava-miafin’Ilay Avo Indrindra. Ny heriny mpamorona dia tsy takatry ny saina tahaka ny fisiany.”

“God has permitted a flood of light to be poured upon the world in both science and art; but when professedly scientific men treat upon these subjects from a merely human point of view, they will assuredly come to wrong conclusions. It may be innocent to speculate beyond what God’s word has revealed, if our theories do not contradict facts found in the Scriptures; but those who leave the word of God, and seek to account for His created works upon scientific principles, are drifting without chart or compass upon an unknown ocean. The greatest minds, if not guided by the word of God in their research, become bewildered in their attempts to trace the relations of science and revelation. Because the Creator and His works are so far beyond their comprehension that they are unable to explain them by natural laws, they regard Bible history as unreliable. Those who doubt the reliability of the records of the Old and New Testaments, will be led to go a step further, and doubt the existence of God; and then, having lost their anchor, they are left to beat about upon the rocks of infidelity.

“နriamanitra dia သိပ္ပံနှင့် အနုပညာ နှစ်ရပ်စလုံး၌ အလင်းတရားများစွာကို ကမ္ဘာပေါ်သို့ သွန်းလောင်းခွင့်ပြုတော်မူခဲ့သည်။ သို့ရာတွင် သိပ္ပံပညာရှင်ဟု မိမိကိုယ်ကို ဆိုကြသောသူတို့သည် ဤအကြောင်းအရာများကို လူ့အမြင်သက်သက်ဖြင့်သာ ဆွေးနွေးကြလျှင်၊ မလွဲမသွေ မှားယွင်းသော ကောက်ချက်များသို့ ရောက်ကြမည်။ ကျမ်းစာ၌ တွေ့ရသော အချက်အလက်များနှင့် မဆန့်ကျင်သရွေ့၊ ဘုရားသခင်၏ နှုတ်ကပတ်တော်က ဖွင့်ပြထားသည်ထက် ကျော်လွန်၍ အယူအဆချမှတ်ခြင်းသည် အပြစ်ကင်းနိုင်သည်။ သို့သော် ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို စွန့်၍၊ ဖန်ဆင်းတော်မူသော အမှုတော်များကို သိပ္ပံဆိုင်ရာ မူဝါဒများအပေါ် မူတည်ကာ ရှင်းလင်းဖော်ထုတ်ရန် ကြိုးစားသောသူတို့သည်၊ မြေပုံမရှိ၊ သံလိုက်မြှားမရှိဘဲ မသိကျွမ်းသော ပင်လယ်ကြီးပေါ်တွင် မျောလွင့်နေကြသည်။ အကြီးမားဆုံးသော ဉာဏ်ပညာရှိသူများပင် မိမိတို့၏ လေ့လာရှာဖွေမှုတွင် ဘုရားသခင်၏ နှုတ်ကပတ်တော်၏ လမ်းညွှန်မှုကို မခံယူလျှင်၊ သိပ္ပံနှင့် ဗျာဒိတ်တော်အကြားရှိ ဆက်နွယ်မှုများကို ခြေရာခံဖော်ထုတ်ရန် ကြိုးပမ်းရာ၌ စိတ်ရှုပ်ထွေးလှည့်လည်သွားကြမည်။ ဖန်ဆင်းရှင်နှင့် ဖန်ဆင်းတော်မူသော အရာများသည် သူတို့၏ နားလည်နိုင်မှုထက် အလွန်ကျော်လွန်နေသဖြင့်၊ သဘာဝနိယာမများအားဖြင့် ထိုအရာများကို မရှင်းပြနိုင်ကြသောကြောင့်၊ သူတို့သည် သမ္မာကျမ်း၏ သမိုင်းကို ယုံကြည်အားထား၍ မရသောအရာဟု မှတ်ယူကြသည်။ ဓမ္မဟောင်းကျမ်းနှင့် ဓမ္မသစ်ကျမ်းတို့၏ မှတ်တမ်းများ၏ ယုံကြည်စိတ်ချရမှုကို သံသယရှိသောသူတို့သည်၊ ထို့ထက် တစ်လှမ်းတိုး၍ ဘုရားသခင်၏ တည်ရှိခြင်းကိုပင် သံသယဝင်လာကြလိမ့်မည်။ ထို့နောက် မိမိတို့၏ ကျောက်ဆူးကို ဆုံးရှုံးသွားပြီးနောက်၊ မယုံကြည်ခြင်း၏ ကျောက်ဆောင်များပေါ်သို့ ရိုက်ခတ်လွင့်စင်လျက် နေရစ်ကြမည်။”

“These persons have lost the simplicity of faith. There should be a settled belief in the divine authority of God’s Holy Word. The Bible is not to be tested by men’s ideas of science. Human knowledge is an unreliable guide. Skeptics who read the Bible for the sake of caviling, may, through an imperfect comprehension of either science or revelation, claim to find contradictions between them; but rightly understood, they are in perfect harmony. Moses wrote under the guidance of the Spirit of God, and a correct theory of geology will never claim discoveries that cannot be reconciled with his statements. All truth, whether in nature or in revelation, is consistent with itself in all its manifestations.

“Ireo olona ireo dia efa very ny fahatsoran’ny finoana. Tokony hisy finoana miorina tsara ny amin’ny fahefan’Andriamanitra izay ao amin’ny Teniny Masina. Ny Baiboly dia tsy tokony hotsapaina araka ny hevitry ny olona momba ny siansa. Ny fahalalan’olombelona dia mpitari-dalana tsy azo itokiana. Ireo mpisalasala izay mamaky ny Baiboly mba hitadiavana izay hanoherana azy dia mety, noho ny tsy fahatakarana tanteraka na ny siansa na ny fanambarana, hilaza fa mahita fifanoherana eo amin’izy roa; kanefa raha takarina araka ny tokony ho izy izany, dia mifanaraka tanteraka izy ireo. Mosesy dia nanoratra teo ambany fitarihan’ny Fanahin’Andriamanitra, ary ny teôria marina momba ny jeôlôjia dia tsy mba hilaza velively ho nahita zavatra izay tsy azo ampihavanina amin’ny fanambarany. Ny fahamarinana rehetra, na ao amin’ny zavaboary izany na ao amin’ny fanambarana, dia mifanaraka amin’ny tenany ihany amin’ny fisehoany rehetra.

“In the word of God many queries are raised that the most profound scholars can never answer. Attention is called to these subjects to show us how much there is, even among the common things of everyday life, that finite minds, with all their boasted wisdom, can never fully understand.

“Betsaka ao amin’ny tenin’Andriamanitra ny fanontaniana mipetraka izay tsy ho voavalin’ireo mpahay lalina indrindra na oviana na oviana. Asongadina ireo lohahevitra ireo mba hampisehoana amintsika fa be dia be ny zavatra, eny fa na dia eo amin’ireo zavatra tsotra andavanandro aza, izay tsy ho takatry ny sain’ny olombelona voafetra amin’ny fahafenoany na oviana na oviana, na dia amin’ny fahendrena rehetra izay ireharehany aza.

“Yet men of science think that they can comprehend the wisdom of God, that which He has done or can do. The idea largely prevails that He is restricted by His own laws. Men either deny or ignore His existence, or think to explain everything, even the operation of His Spirit upon the human heart; and they no longer reverence His name or fear His power. They do not believe in the supernatural, not understanding God’s laws or His infinite power to work His will through them. As commonly used, the term ‘laws of nature’ comprises what men have been able to discover with regard to the laws that govern the physical world; but how limited is their knowledge, and how vast the field in which the Creator can work in harmony with His own laws and yet wholly beyond the comprehension of finite beings!

“Kanefa ny olon’ny siansa dia mihevitra fa azony takarina ny fahendren’Andriamanitra, dia izay nataony na izay azony atao. Ny hevitra miparitaka indrindra dia hoe voafetran’ny lalàny ihany Izy. Ny olona dia na mandà na tsy miraharaha ny fisiany, na mihevitra fa hanazava ny zavatra rehetra, eny fa na dia ny fiasan’ny Fanahiny eo amin’ny fon’olombelona aza; ary tsy manaja ny anarany intsony izy ireo na matahotra ny heriny. Tsy mino ny amin’ny zavatra mihoatra ny voajanahary izy ireo, satria tsy mahatakatra ny lalàn’Andriamanitra na ny heriny tsy manam-petra mba hanatanterahany ny sitrapony amin’ny alalan’ireo lalàna ireo. Araka ny fampiasana mahazatra, ny teny hoe ‘lalàn’ny natiora’ dia mirakitra izay zavatra azon’ny olona fantarina momba ireo lalàna mifehy ny tontolo ara-nofo; nefa tena voafetra toy inona ny fahalalany, ary tena midadasika toy inona ny sehatra ahafahan’ny Mpamorona miasa mifanaraka amin’ny lalàny ihany, kanefa mbola lavitra tanteraka ny fahatakaran’ny voary manam-petra!”

“Many teach that matter possesses vital power—that certain properties are imparted to matter, and it is then left to act through its own inherent energy; and that the operations of nature are conducted in harmony with fixed laws, with which God Himself cannot interfere. This is false science, and is not sustained by the word of God. Nature is the servant of her Creator. God does not annul His laws or work contrary to them, but He is continually using them as His instruments. Nature testifies of an intelligence, a presence, an active energy, that works in and through her laws. There is in nature the continual working of the Father and the Son. Christ says, ‘My Father worketh hitherto, and I work.’ John 5:17.

“Maro no mampianatra fa ny zavatra ara-nofo dia manana hery mahavelona—fa misy toetra sasantsasany ampitaina amin’ny zavatra ara-nofo, ary avy eo dia avela hiasa amin’ny alalan’ny heriny voajanahary ao aminy izy; ary ny fiasan’ny zavaboary dia tanterahina mifanaraka amin’ny lalàna raikitra, izay na Andriamanitra tenany aza tsy mahazo miditra an-tsehatra aminy. Siansa sandoka izany, ary tsy tohanan’ny tenin’Andriamanitra. Ny zavaboary dia mpanompon’ny Mpamorona azy. Andriamanitra tsy manafoana ny lalàny na miasa mifanohitra amin’ireny, fa mampiasa azy ireny mandrakariva ho fitaovany Izy. Ny zavaboary dia manambara fisian’ny faharanitan-tsaina, fanatrehana iray, hery miasa iray, izay miasa ao anatiny sy amin’ny alalan’ny lalàny. Ao amin’ny zavaboary dia misy hatrany ny asan’ny Ray sy ny Zanaka. Hoy Kristy: ‘Ny Raiko miasa mandraka ankehitriny, ary Izaho koa miasa.’ Jaona 5:17.”

“The Levites, in their hymn recorded by Nehemiah, sang, ‘Thou, even Thou, art Lord alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things therein, … and Thou preservest them all.’ Nehemiah 9:6. As regards this world, God’s work of creation is completed. For ‘the works were finished from the foundation of the world.’ Hebrews 4:3. But His energy is still exerted in upholding the objects of His creation. It is not because the mechanism that has once been set in motion continues to act by its own inherent energy that the pulse beats and breath follows breath; but every breath, every pulsation of the heart, is an evidence of the all-pervading care of Him in whom ‘we live, and move, and have our being.’ Acts 17:28. It is not because of inherent power that year by year the earth produces her bounties and continues her motion around the sun. The hand of God guides the planets and keeps them in position in their orderly march through the heavens. He ‘bringeth out their host by number: He calleth them all by names by the greatness of His might, for that He is strong in power; not one faileth.’ Isaiah 40:26. It is through His power that vegetation flourishes, that the leaves appear and the flowers bloom. He ‘maketh grass to grow upon the mountains’ (Psalm 147:8), and by Him the valleys are made fruitful. ‘All the beasts of the forest … seek their meat from God,’ and every living creature, from the smallest insect up to man, is daily dependent upon His providential care. In the beautiful words of the psalmist, ‘These wait all upon Thee…. That Thou givest them they gather: Thou openest Thine hand, they are filled with good.’ Psalm 104:20, 21, 27, 28. His word controls the elements; He covers the heavens with clouds and prepares rain for the earth. ‘He giveth snow like wool: He scattereth the hoarfrost like ashes.’ Psalm 147:16. ‘When He uttereth His voice, there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the ends of the earth; He maketh lightnings with rain, and bringeth forth the wind out of His treasuries.’ Jeremiah 10:13.

“Ny Levita, tao amin’ny hiram-piderana voarakitry ny bokin’i Nehemia, dia nihira hoe: ‘Hianao, dia Hianao ihany, no Jehovah irery ihany; Hianao no nanao ny lanitra, dia ny lanitry ny lanitra mbamin’ny antokony rehetra, ny tany sy izay rehetra eo aminy, … ary Hianao no mamelona azy rehetra.’ Nehemia 9:6. Raha ny amin’ity tany ity, dia efa vita ny asan’Andriamanitra tamin’ny famoronana. Fa ‘efa vita hatramin’ny nanorenana izao tontolo izao ny asa.’ Hebreo 4:3. Kanefa mbola asehony hatrany ny heriny amin’ny fitandrovana ireo zavatra noforoniny. Tsy satria ny milina izay napetraka hiasa indray mandeha dia mbola mandeha amin’ny heriny voajanahary ao aminy ihany no mahatonga ny fo mitempo sy ny fofonaina mifandimby; fa ny fofonaina rehetra sy ny fitempon’ny fo rehetra dia porofon’ny fiahian’Ilay manenika ny zavatra rehetra, Izay ao aminy no ‘ivelomantsika sy ihetsiketsehantsika ary iainantsika.’ Asan’ny Apostoly 17:28. Tsy noho ny hery voajanahary ao aminy no amokaran’ny tany ny harenany isan-taona sy anohizany ny fivezivezeny manodidina ny masoandro. Ny tanan’Andriamanitra no mitarika ny planeta sy mitazona azy eo amin’ny toerany amin’ny diany voalamina mamakivaky ny lanitra. Izy no ‘mamoaka ny antokony amin’isa; samy antsoiny amin’ny anarany avy izy rehetra noho ny halehiben’ny heriny, fa mahery amin-kery Izy; tsy misy iray tsy tonga.’ Isaia 40:26. Amin’ny heriny no anirian’ny zava-maniry, no isehoan’ny ravina ary no ivelaran’ny voninkazo. Izy no ‘mampaniry ahitra eny an-tendrombohitra’ (Salamo 147:8), ary Izy no mampamokatra ny lohasaha. ‘Ny biby rehetra any an’ala … dia mitady ny haniny amin’Andriamanitra,’ ary ny zavamananaina rehetra, hatramin’ny bibikely madinika indrindra ka hatramin’ny olombelona, dia miankina isan’andro amin’ny fikarakarany feno fitahiana. Araka ny teny mahafinaritry ny mpanao salamo hoe: ‘Ireo rehetra ireo dia miandry Anao avokoa…. Izay omenao azy dia angoniny; sokafanao ny tananao, dia voky zava-tsoa izy.’ Salamo 104:20, 21, 27, 28. Ny teniny no mifehy ny singa rehetra; manarona rahona ny lanitra Izy ary manomana ranonorana ho an’ny tany. ‘Manome oram-panala tahaka ny volon’ondry Izy; mampihahaka ny fanala tahaka ny lavenona Izy.’ Salamo 147:16. ‘Raha mampaneno ny feony Izy, dia misy rano be any an-danitra, ary mampiakatra zavona avy amin’ny faran’ny tany Izy; manao helatra miaraka amin’ny ranonorana Izy, ary mamoaka ny rivotra avy amin’ny fitoeram-pananany.’ Jeremia 10:13.”

“God is the foundation of everything. All true science is in harmony with His works; all true education leads to obedience to His government. Science opens new wonders to our view; she soars high, and explores new depths; but she brings nothing from her research that conflicts with divine revelation. Ignorance may seek to support false views of God by appeals to science, but the book of nature and the written word shed light upon each other. We are thus led to adore the Creator and to have an intelligent trust in His word.” Patriarchs and Prophets, 113–115.

“Andriamanitra no fototry ny zavatra rehetra. Ny siansa marina rehetra dia mifanaraka amin’ny asany; ny fanabeazana marina rehetra dia mitarika ho amin’ny fankatoavana ny fitondrany. Ny siansa dia manokatra zava-mahagaga vaovao eo anoloan’ny fijerintsika; miakatra avo izy ka mandinika lalina vaovao; kanefa tsy mitondra na inona na inona avy amin’ny fikarohany izay mifanohitra amin’ny fanambaràna avy amin’Andriamanitra. Ny tsy fahalalana dia mety hitady hanohana fiheveran-diso momba an’Andriamanitra amin’ny fiantsoana ny siansa ho vavolombelona, nefa ny bokin’ny natiora sy ny Teny voasoratra dia samy manazava ny iray sy ny iray hafa. Koa tarihina isika amin’izany mba hiankohoka amin’ny Mpamorona sy hanana fitokiana amim-pahalalana amin’ny Teniny.” Patriarka sy Mpaminany, 113–115.