When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.
Rehefa manokatra fahamarinana ara-paminaniana Jesosy, dia aseho amin’ny maha-Lionan’ny firenen’i Joda Azy Izy; ary tany Kaisaria Filipy, ny Lionan’ny firenen’i Joda dia nanomboka namoha izao teny izao: “fa tsy maintsy hankany Jerosalema Izy, hijaly zavatra maro amin’ny loholona sy ny lehiben’ny mpisorona ary ny mpanora-dalàna, hovonoina, ary hatsangana amin’ny andro fahatelo.” Mifanaraka amin’ny hafatra izay novohany tamin’ny fiandohan’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina izany fahamarinana izany, ary avy eo indray tamin’ny faran’izany vanim-potoana izany ihany. Ireo fahamarinana ireo dia mifanaraka amin’ny hafatra aseho ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo.
When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.
Rehefa hovahany amin’ilay efatra arivo amby efatra alina sy iray hetsy izany fahamarinana izany, dia amin’ny alalan’ny fomba hoe andalana manaraka andalana no anaovany izany, fa ao no ahitana ny “fanalahidy” ho amin’ny fanjakan’Andriamanitra. Tsy maintsy hohanina ireny fahamarinana ireny, satria izy no fanalahidy ho amin’ny fanjakan’Andriamanitra, ary ny fanjakan’Andriamanitra dia tsy maintsy ho ao anatin’ny olony.
And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.
Ary rehefa nanontanian’ny Fariseo Izy hoe rahoviana no ho avy ny fanjakan’Andriamanitra, dia namaly ka nanao taminy hoe: Ny fanjakan’Andriamanitra tsy avy amin’ny fiandrasana hita maso; ary tsy hisy hilaza hoe: Indro atỳ! na hoe: Indro arỳ! fa, indro, ny fanjakan’Andriamanitra dia ao anatinareo. Lioka 17:20, 21.
The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.
Ny devoly dia mino koa, nefa mbola mangovitra ihany, fa tsy ampy ny mino fotsiny ny “fahamarinana.” Tsy maintsy tonga ampahany ao anatinao izany, tahaka ny sakafo ara-nofo izay hanina ka tonga ampahany amin’ny tena. Ao amin’ny tantaran’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, ny Liona avy amin’ny firenen’i Joda no manokatra ny fahamarinana mifandray amin’ilay lalàna alahady ho avy tsy ho ela, ary ireo fahamarinana ireo no mametraka ny tombo-kase eo amin’ny handrin’ny virijina hendry, mialoha ny krizy ho avy. Ny Liona avy amin’ny firenen’i Joda dia nahalala tsara ny fanambarana ao amin’ny Matio toko faha-enina ambin’ny folo, ary ny fitsidihany an’i Kaisaria Filipy dia nifanaraka tamin’ny fanambaran’i Daniela momba an’i Panium, ary fantany fa ny aloky ny hazo fijaliana izay nijoroany sy ny mpianany teo ambaniny tao Kaisaria Filipy, dia naneho ny aloky ny lalàna alahady ho avy ao amin’ny tantaran’ny vahoakany amin’ny andro farany.
From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.
Hatramin’izany andro izany no nanombohan’i Jesosy nampiseho tamin’ny mpianany fa tsy maintsy hankany Jerosalema Izy ka hiharan’ny fahoriana maro avy amin’ny loholona sy ny lehiben’ny mpisorona ary ny mpanora-dalàna, dia hovonoina, ary hatsangana indray amin’ny andro fahatelo. Ary Petera nitondra Azy nitokana ka nanomboka nananatra Azy hoe: Sanatria Anao izany, Tompo ô; tsy ho tonga aminao izany. Fa Izy nitodika ka nanao tamin’i Petera hoe: Mialà ato aoriako, Satana; fahatafintohinana amiko ianao; fa tsy ny an’Andriamanitra no heverinao, fa ny an’ny olona. Ary tamin’izay Jesosy dia nilaza tamin’ny mpianany hoe: Raha misy olona te-hanaraka Ahy, aoka izy handà ny tenany ka hitondra ny hazofijaliany, dia hanaraka Ahy. Fa izay te-hamonjy ny ainy no hahavery azy; ary izay hahafoy ny ainy noho ny amiko no hahita azy. Fa inona moa no soa azon’ny olona, raha mahazo izao tontolo izao rehetra izao izy, kanefa very ny fanahiny? Ary inona no homen’ny olona ho takalon’ny fanahiny? Fa ny Zanak’olona ho avy amin’ny voninahitry ny Rainy miaraka amin’ny anjeliny; ary amin’izany dia hamaly ny olona rehetra araka ny asany Izy. Lazaiko aminareo marina tokoa: Misy ny sasany eto izay mitsangana, izay tsy hanandrana fahafatesana mandra-pahitany ny Zanak’olona avy amin’ny fanjakany. Matio 16:21–28.
The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.
Ny voalohany, ary noho izany, araka ny fitsipiky ny filazana voalohany, ny zavatra manan-danja indrindra nolazain’i Jesosy tamin’ny mpianany momba ny fijalian’ny hazo fijaliana, dia izao: tsy maintsy hitondra ny hazo fijaliany avy izy, raha misafidy ny hanaraka Azy. Sister White dia milaza mazava fa ny hazo fijaliana dia izy ihany koa no jioga. Ny jioga sy ny hazo fijaliana dia tandindon’ny sitrapon’ny olona manokana, ary miankina tanteraka amin’ny fampiasana marina ny sitrapo izany rehetra izany. Ny hery izay manohana ny tempolin’Andriamanitra dia Zanak’ondry iray izay efa novonoina ka nahantona teo amin’ny “andry”. Ny Zanak’ondry izay novonoina dia maneho ny fanomboana ny toetra ambany araka ny nofo, ary ny “andry” izay anantonana izany nofo maty izany dia ny sitrapo. Kristy dia nanome ny ohatra momba ny fomba handresena amin’ny fitandremana mandrakariva ny sitrapony ho eo ambanin’ny sitrapon’ny Rainy, ary noho ny fanatanterahany izany asa izany dia niara-nipetraka tamin’ny Rainy teo ambonin’ny seza fiandrianana Izy. Ny tandindon’ny fandresena dia ny Zanak’ondry novonoina izay nahantona teo amin’ny andry. Ireo fahamarinana rehetra ireo dia mifandray mivantana amin’izay aseho ho Petera.
Unto Philadelphia, represented by the Exeter tent, it is stated:
Ho an’i Filadelfia, izay asehon’ny lay tao Exeter, dia izao no voalaza:
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Izay maharesy no hataoko andry ao amin’ny tempolin’Andriamanitro, ka tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:12, 13.
He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.
Izay mandresy tahaka ny nandresen’i Kristy dia handray anarana vaovao, tahaka an’i Simona Barjona, ary ho tonga andry ao amin’ny tempolin’Andriamanitra izy, tahaka an’i Kristy izay Zanak’ondry voavono sady nahantona teo ambonin’ny andry ao amin’ny tempolin’Andriamanitra. Rehefa mandresy tahaka ny nandresen’i Kristy izy, dia hipetraka eo ambonin’ny seza fiandrianana any amin’ny fitoerana any an-danitra koa, tahaka an’i Kristy.
Unto Laodicea, represented by the Watertown tent, it is stated:
Ho an’i Laodikia, izay asehon’ny tranolay ao Watertown, dia voalaza hoe:
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.
Indro, mijoro eo am-baravarana Aho ka mandondòna; raha misy mandre ny feoko ka mamoha ny varavarana, dia hiditra ao aminy Aho, ary hiara-misakafo aminy, ary izy amiko. Izay maharesy no homeko fahasoavana hiara-mipetraka amiko eo ambonin’ny seza fiandrianako, tahaka ny nandreseko kosa sy nipetrahako miaraka amin’ny Raiko eo ambonin’ny seza fiandrianany. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:20–22.
The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.
Ny fahamarinana voalohany izay nolazain’i Jesosy tamin’ny mpianatra, raha nanomboka naneho taminy ny fijalian’ny hazofijaliana Izy, dia ny fahamarinana fa tsy maintsy handresy tahaka izay nanomezany ohatra amin’ny fandresena ny olona. Tsy maintsy manombo amin’ny hazofijaliana ny nofo mbamin’ny firehetam-po sy ny filàny ny olona. Rehefa vita izany, dia hapetraka any amin’ny fitoerana any an-danitra izy.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.
Na dia fony isika mbola maty noho ny ota aza, dia novelominy niaraka tamin’i Kristy isika, (fahasoavana no namonjena anareo), ary niara-natsangany isika ka niara-napetrany any amin’ny fitoerana any an-danitra ao amin’i Kristy Jesosy. Efesiana 2:5, 6
After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.
Rehefa avy nanolotra ny fahamarinana momba ny fanomboana amin’ny hazo fijaliana, amin’ny lafiny andraikitra manokana, ny Liona avy amin’ny fokon’i Joda dia nanampy fahamarinana hafa iray izay mikasika ny andro farany.
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.
Fa inona no soa azon’ny olona, raha mahazo izao tontolo izao rehetra izao izy, nefa very ny fanahiny? ary inona no homen’ny olona ho takalon’ny fanahiny? Fa ho avy ny Zanak’olona amin’ny voninahitry ny Rainy mbamin’ny anjeliny; ary amin’izany dia hamaly ny olona rehetra araka ny asany Izy. Lazaiko aminareo marina tokoa: misy ny sasany eto izay tsy hanandrana fahafatesana mandra-pahitany ny Zanak’olona avy amin’ny fanjakany. Matio 16:26–28.
When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.
Rehefa vohahana amin’ny alalan’ilay Liona avy amin’ny firenen’i Joda ny hafatry ny Antso amin’ny Misasakalina, ao amin’ny vanim-potoana famaranana ny fanisiana tombo-kase ireo efatra arivo amby efatra alina sy iray hetsy, dia hisy ny sasany izay tsy ho faty. Ary tamin’izany Izy dia niresaka manokana tamin’ireo efatra arivo amby efatra alina sy iray hetsy, dia ny vahoakany amin’ny andro farany izay tsy hanandrana fahafatesana. Koa enina andro taorian’ny fitsidihany tany Kaisaria Filipy, ilay Liona avy amin’ny firenen’i Joda dia nanokatra fahamarinana iray izay natao hampahery ny mpianany noho ny krizy ho avy amin’ny hazo fijaliana, nefa mbola zava-dehibe kokoa aza, dia niresaka momba ny lalàn’ny Alahady izay ho avy tsy ho ela izany.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.
Ary rehefa afaka enina andro, Jesosy nitondra an’i Petera sy Jakoba ary Jaona rahalahiny, ka nitondra azy niakatra tany an-tendrombohitra avo iray mitokana; ary niova tarehy teo anoloany Izy: dia namirapiratra tahaka ny masoandro ny tavany, ary tonga fotsy tahaka ny mazava ny fitafiany. Ary, indro, niseho taminy Mosesy sy Elia niresaka taminy. Dia niteny Petera ka nanao tamin’i Jesosy hoe: Tompo ô, tsara raha eto isika; raha sitrakao, dia aoka isika hanao trano rantsankazo telo eto; ny iray ho Anao, ary ny iray ho an’i Mosesy, ary ny iray ho an’i Elia. Raha mbola niteny ihany izy, indro, nisy rahona mamirapiratra nanarona azy; ary, indro, nisy feo avy tao amin’ilay rahona nanao hoe: Ity no Zanako malalako, Izay sitrako indrindra; henoy Izy. Ary raha nandre izany ny mpianatra, dia niankohoka tamin’ny tavany izy ka raiki-tahotra indrindra. Ary Jesosy nanatona ka nikasika azy sady nanao hoe: Mitsangàna, ary aza matahotra. Ary rehefa niandrandra izy, dia tsy nahita olona intsony, afa-tsy Jesosy irery ihany. Ary raha nidina avy tany an-tendrombohitra izy, dia nandrara azy Jesosy hoe: Aza ambara amin’olona ny fahitana, mandra-pitsangan’ny Zanak’olona amin’ny maty. Ary ny mpianany nanontany Azy ka nanao hoe: Nahoana àry no ilazan’ny mpanora-dalàna fa tsy maintsy ho avy aloha Elia? Dia namaly Jesosy ka nanao taminy hoe: Elia dia ho avy aloha tokoa ka hampody ny zavatra rehetra amin’ny laoniny. Fa lazaiko aminareo fa efa tonga sahady Elia, nefa tsy fantany izy, fa nataony taminy izay tiany. Tahaka izany koa no hampijaliany ny Zanak’olona. Dia fantatry ny mpianatra fa Jaona Mpanao-batisa no nolazainy taminy. Matio 17:1–13.
In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.
Ao amin’io andalan-teny io, ny Liona avy amin’ny fokon’i Joda dia manokatra ny fahamarinana izay manisy tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, mialoha indrindra ny fifaranan’ny fotoam-pahasoavana, fa “efa akaiky ny fotoana.” Nambarany voalohany ny fijalian’ny hazo fijaliana, ary nasehony ho toy ny fahasamihafana mamaritra ny traikefa eo amin’ny sokajy iray izay handà tsy hampiasa ny sitrapony amin’ny fanomboana ny nofo, sy ny sokajy iray izay hanaraka ny ohatr’i Kristy. Avy eo dia nasehony tamin’izy ireo fa izy ireo no nisolo tena ny taranaka farany amin’ny tantaran’ny tany, amin’ny fotoana izay hisian’ny olona velona hatramin’ny fotoana nanokafana izay nitranga tamin’ny 11 Septambra 2001 ka hatramin’ny fiverenany.
Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”
Dia avy eo dia nampiseho fahitana ny amin’ny maha-Izy Azy nomem-boninahitra Izy, ary niaraka taminy Mosesy sy Elia. Ny hafatry ny fanisiana tombo-kase izay voavaha dia ny Fanambaran’i Jesosy Kristy, izay mifandray amin’i Mosesy sy Elia, ary izany hafatra izany dia nanomboka novahana tamin’ny Jolay 2023, rehefa naorina, andalana manaraka andalana, ireo vavolombelona roa ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, izay i Mosesy sy Elia, ho marika naneho ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Rehefa nahita ny fahitana sy nandre ny feon’Andriamanitra ireo mpianatra telo, dia “niankohoka tamin’ny tavany izy, ka raiki-tahotra indrindra. Ary Jesosy nanatona ka nikasika azy, dia nanao hoe: Mitsangàna, ary aza matahotra.”
The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.
Ny fahitana izay hitan’ireo mpianatra telo dia maneho fahitana ny voninahitr’i Kristy amin’ny andro farany, ary noho izany dia io ihany koa no fahitana izay hitan’i Daniela ao amin’ny toko fahafolo.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.
Ary izaho Daniela irery no nahita ny fahitana; fa ireo lehilahy izay niaraka tamiko tsy nahita ny fahitana; nefa nangovitra mafy izy, ka nandositra niery. Koa dia izaho irery no sisa tavela ka nahita izao fahitana lehibe izao, ary tsy nisy hery sisa tao amiko; fa ny fahatsarako dia nivadika ho fahasimbana tao anatiko, ary tsy nahatana hery aho. Kanefa reko ny feon’ny teniny; ary raha vao reko ny feon’ny teniny, dia latsaka tao anatin’ny torimaso lalina tamin’ny tarehiko aho, ka nitodika tamin’ny tany ny tarehiko. Ary, indro, nisy tanana nikasika ahy, izay nampitsangana ahy teo ambony lohaliko sy teo ambony felatanako. Ary hoy izy tamiko: Ry Daniela, lehilahy malala indrindra, fantaro ny teny izay lazaiko aminao, ka mijoroa mahitsy; fa irahina ho aty aminao aho ankehitriny. Ary rehefa nilaza izany teny izany tamiko izy, dia nijoro nangovitra aho. Dia hoy izy tamiko: Aza matahotra, ry Daniela; fa hatramin’ny andro voalohany izay nanoloranao ny fonao hahalala sy hanetry tena eo anatrehan’Andriamanitrao, dia nohenoina ny teninao, ary tonga aho noho ny teninao. Daniela 10:7–12.
The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.
Ny fahitana ny fiovan-tarehy ao amin’ny Matio toko fahafito ambin’ny folo dia ilay fahitan’ny fitaratra ao amin’ny Daniela toko fahafolo, izay miseho amin’ny fotoana ananganana amin’ny maty ireo taolana maina ao amin’i Ezekiela. Ny fahitana sy ny hafatra mifandray aminy dia mampiseho sokajin’olona roa mpivavaka, ny iray ao amin’ny tranolain’i Exeter, ary ny iray ao amin’ny tranolain’i Watertown, izay fiangonan’ny mpaneso an’i Jeremia sy synagogan’i Satana araka an’i Jaona. Tahaka ny amin’ny vokatry ny fahitana ao amin’ny fijoroana vavolombelon’i Daniela, dia toy izany koa: “Ary raha nandre izany ny mpianatra, dia niankohoka tamin’ny tavany ka raiki-tahotra indrindra. Ary Jesosy nanatona, dia nanendry azy ka nanao hoe: Mitsangàna, ary aza matahotra.” Ny fahitana dia sady re no hita maso tamin’ireo tranga roa tonta, ary niteraka tahotra tamin’ireo ohatra roa ireo. “Fikasihana” no nilaina mba hampaherezana ao amin’ny fijoroana vavolombelona roa tonta.
The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.
Ny fahitana ny fiovan-tarehy dia porofo, ankoatra ny zavatra hafa, fa tsy mba diso na oviana na oviana ny Tenin’Andriamanitra; fa ao amin’ny toko fahenina ambin’ny folo ao amin’i Matio, ao amin’ny andininy farany, Jesosy dia nilaza hoe: “Misy ny sasany eto izay mitsangana, izay tsy hanandrana fahafatesana mandra-pahitany ny Zanak’olona avy amin’ny fanjakany.” Ny fiovan-tarehy dia fanehoana ny fihavian’ny “Zanak’olona” ao amin’ny fanjakany.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
«Mosesy teo an-tendrombohitry ny fiovan-tarehy dia vavolombelon’ny fandresen’i Kristy ny ota sy ny fahafatesana. Izy no nisolo tena ireo izay hivoaka avy ao am-pasana amin’ny fitsanganan’ny marina amin’ny maty. Elia kosa, izay nakarina tany an-danitra nefa tsy nahita fahafatesana, dia nisolo tena ireo izay mbola ho velona etỳ ambonin’ny tany amin’ny fiavian’i Kristy fanindroany, ary izay “hovàna, vetivety foana, ao anatin’ny indray mipi-maso, amin’ny trompetra farany;” rehefa “ity mety maty ity tsy maintsy hitafy ny tsy fahafatesana,” ary “ity mety lo ity tsy maintsy hitafy ny tsy fahalòvana.” 1 Korintiana 15:51–53. Jesosy dia nitafy ny fahazavan’ny lanitra, tahaka izay hisehoany rehefa ho avy Izy “fanindroany, tsy ny amin’ny ota, fa ho amin’ny famonjena.” Fa ho avy Izy “amin’ny voninahitry ny Rainy mbamin’ny anjely masina.” Hebreo 9:28; Marka 8:38. Tanteraka tamin’izay ny teny fikasan’ny Mpamonjy tamin’ny mpianatra. Teo an-tendrombohitra dia naseho tamin’ny endrika kely ny fanjakana ho avy amin’ny voninahitra,—Kristy Mpanjaka, Mosesy solontenan’ny olomasina natsangana tamin’ny maty, ary Elia ny an’ireo nampiakarina.» Ilay Fitiavana Mandrakizay, 421.
The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.
Ny fahamarinana momba ny fanisiana tombo-kase dia ahitana fanondroana fa ny iray hetsy sy efatra alina amby efatra arivo no ireo aseho ao amin’ny Apokalypsy toko faha-fito, izay tsy maty, ary asehon’i Elia; ary fa ny vahoaka betsaka ao amin’ny Apokalypsy toko faha-fito no ireo asehon’i Mosesy, izay maty. Ny antoko iray dia antsoina amin’ny feo voalohan’ny Apokalypsy toko faha-valo ambin’ny folo, ary ny antoko iray kosa dia antsoina amin’ny feo faharoan’ny Apokalypsy toko faha-valo ambin’ny folo.
After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.
Taorian’ny fikasihana dia nanome toromarika fanampiny ny mpianatra Jesosy raha nilaza Izy hoe: “Aza ambara amin’olona ny fahitana, mandra-pitsangan’ny Zanak’olona amin’ny maty.” Ny fahitan’ny fiovan-tarehy, izay fahitan’ny fitaratra, ary ny fahitan’i Isaia ao amin’ny toko fahenina, ary ny fahitan’i Paoly raha tany amin’ny lanitra fahatelo izy, ary ny fahitan’i Ezekiela ny kodia tao anatin’ny kodia, dia nofehezin’ny Liona avy amin’ny firenen’i Joda, mandra-pahatongan’ny taorian’ny fitsanganan’i Kristy tamin’ny maty.
The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.
Ny fitsanganan’i Kristy amin’ny maty dia maneho ny fitsanganan’ireo vavolombelona roa izay niaraka tamin’i Kristy tao amin’izany fahitana izany indrindra, ary izy ireo dia hatsangana amin’ny volana Jolay 2023. Amin’izany fotoana izany dia hesorina ny tombo-kase amin’ny hafatra momba ny fanisiana tombo-kase ho an’ireo vavolombelona roa ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo sy ireo antokon’ny mahatoky roa, ary hapetraka ao anatin’ny tontolon-kevitry ny fahitana amin’ny fitaratra ny voninahitr’i Kristy amin’ny faran’izao tontolo izao.
The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.
Ang mensahe ng pagtatatak ay ilalagay rin sa loob ng konteksto ng unang tatlong talata ng unang kabanata ng Apocalipsis, kung saan ang kawing ng komunikasyon, na kumakatawan sa pagsasanib ng pagka-Diyos at ng sangkatauhan, ay inilalahad sa sunud-sunod na proseso kung paano inihaharap ang mensahe ng pagtatatak sa mga kandidatong mapabilang sa isandaan at apatnapu’t apat na libo.
The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.
Ny dingana nifandimby dia avy tamin’ny Ray, nankany amin’ny Zanaka, nankany amin’ny anjely Gabriela, nankany amin’i Jaona, nankany amin’ny fiangonana. Avy amin’ny Ray maha-Andriamanitra, nankany amin’ny Zanaka izay sady maha-Andriamanitra no maha-olombelona, nankany amin’ny voary iray tsy mbola lavo (Gabriela), nankany amin’ny voary lavo iray (Jaona), nankany amin’ny fiangonana izay any Azia (izao tontolo izao.) Ireo dingana dimy ireo dia voafaritra manokana eo amin’ny filazana voalohany indrindra ny amin’ny Apokalypsin’i Jesosy Kristy, ary ny handà dingana iray dia ny handà azy rehetra.
In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”
Mifanaraka amin’izany fanambarana izany, dia nanontany an’i Jesosy ny mpianatra hoe: “Nahoana ary no lazain’ny mpanora-dalàna fa tsy maintsy ho avy aloha Elia?” Ary Jesosy namaly ka nanao taminy hoe: “Marina tokoa fa ho avy aloha Elia ka hampody ny zavatra rehetra amin’ny laoniny. Fa lazaiko aminareo kosa: efa tonga sahady Elia, nefa tsy fantany izy, fa nataony taminy izay rehetra sitraky ny fony. Toy izany koa no hijalian’ny Zanak’olona amin’ny tanany.” Dia azon’ny mpianatra fa Jaona Mpanao-batisa no nolazainy taminy.
The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.
Ny anjara asa ara-paminaniana an’i Jaona Mpanao Batisa sy Jaona Ilay Mpanambara dia singa iray ao amin’ny hafatry ny fanisiana tombo-kase, ary ireo tao amin’ny tranolay tao Watertown izay nifidy ny tsy hiraharaha ny hafatr’i Samuel Snow dia maneho ireo izay tsy vonona hanaiky fa ny Tompo no mifidy ny lehilahy izay tiany hofidiana. Ilay feo izay voafidy tamin’ny 1989, izay namoaka voalohany ny hafany roanjato sy roapolo taona taorian’ny 1776, tamin’ny 1996, izay ilay mpiambina nanondro fa tonga ny loza fahatelo tamin’ny 11 Septambra 2001, izay nanolotra ny hafatra feno ota tamin’ny 18 Jolay 2020, dia anisan’ny hafatry ny fanisiana tombo-kase, ary ny anjara asany dia asehon’i Jaona Mpanao Batisa.
We shall continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ity fandalinana ity.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Ndzi vone ntshungu lowu a wu yime wu sirheleriwe kahle naswona wu tiyile, wu nga pfumeleli nikatsongo eka lava a va ta kavanyeta ripfumelo leri tiyisiweke ra miri hinkwawo. Xikwembu a xi va languta hi ku va amukela. Ndzi kombisiwile magoza manharhu—mahungu ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Ntsumi leyi a yi famba na mina yi te, ‘Khombo eka loyi a nga ta susa xihinga xin’we kumbe a hlanganisa phini rin’we eka mahungu lawa. Ku twisisa ka ntiyiso ka mahungu lawa i ka nkoka wa vutomi ni rifu. Makumu ya mimoya ma hengela eka ndlela leyi ma amukeriwaka ha yona.’ Ndzi tlhela ndzi yisiwa ehansi hi le ka mahungu lawa, kutani ndzi vona hilaha vanhu va Xikwembu va xaveke ntokoto wa vona hi nxavo lowukulu hakona. A wu kumeke hi ku xaniseka lokukulu ni ku lwisana lokutlhavaka. Xikwembu a xi va rhangele goza hi goza, ku fikela loko Xi va veke ehenhla ka pulatifomo leyi tiyeke, leyi nga susuwiki. Ndzi vone vanhu van’wana va tshinela eka pulatifomo va kambela masungulo ya yona. Van’wana hi ku tsaka va hatlise va kandziyela ehenhla ka yona. Van’wana va sungule ku sola masungulo. A va navela leswaku ku endliwa ku antswisiwa, kutani pulatifomo a yi ta hetiseka swinene, ni vanhu va tsaka ngopfu. Van’wana va xikile epulatifomweni leswaku va yi kambisisa kutani va vula leswaku yi vekiwile hi ndlela leyi hoxeke. Kambe ndzi vone leswaku kwalomu ka hinkwavo a va yime va tiyile ehenhla ka pulatifomo naswona a va khongotela lava a va xikile leswaku va tshika ku gungula ka vona; hikuva Xikwembu a ku ri Muaki Lonkulu, kutani a va lwa na Yena. Va hlamusele ntirho lowukulu wa Xikwembu, lowu a wu va rhangele eka pulatifomo leyi tiyeke, kutani hi vun’we va tlakusa mahlo ya vona eTilweni, naswona hi rito lerikulu va dzunisa Xikwembu. Leswi swi khumbe van’wana va lava a va gungurile ni ku siya pulatifomo, kutani vona, hi ku languteka loku titsongahatileke, va tlhela va kandziyela ehenhla ka yona.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Naverina ny saiko ho amin’ny fanambarana ny fihavian’i Kristy voalohany. Jaona dia nirahina tamin’ny fanahy sy ny herin’i Elia hanomana ny lalan’i Jesosy. Ireo izay nandà ny fijoroana vavolombelon’i Jaona dia tsy nahazo tombontsoa tamin’ny fampianaran’i Jesosy. Ny fanoherany ny hafatra izay nilaza mialoha ny fihaviany no nametraka azy ireo tamin’ny toerana izay tsy nahafahany nandray mora foana ny porofo mahery indrindra fa Izy no Mesia. Satana dia nitarika ireo izay nandà ny hafatr’i Jaona handeha lavidavitra kokoa hatrany, ka handà sy hanombo an’i Kristy. Tamin’ny fanaovany izany dia nametraka ny tenany teo amin’izay toerana tsy nahafahany nandray ny fitahiana tamin’ny andron’ny Pentekosta izy, dia ilay fitahiana izay ho nampianatra azy ny lalana mankany amin’ny fitoerana masina any an-danitra. Ny triatrian’ny efitra lamba tao amin’ny tempoly dia naneho fa ny fanatitra sy ny fombafomba jiosy dia tsy horaisina intsony. Efa natolotra ilay Fanatitra lehibe ary efa nekena, ary ny Fanahy Masina izay nidina tamin’ny andron’ny Pentekosta dia nitondra ny sain’ny mpianatra hiala amin’ny fitoerana masina etỳ an-tany ho any amin’ilay any an-danitra, izay nidiran’i Jesosy tamin’ny alalan’ny rany manokana, mba handrotsaka amin’ny mpianany ny soa azo avy amin’ny fanavotany. Fa ny Jiosy kosa dia navela tao anatin’ny haizina tanteraka. Very taminy avokoa ny fahazavana rehetra izay mety ho azony momba ny drafi-pamonjena, ary mbola nitoky tamin’ny fanatiny sy ny fanatitra natolony izay tsy nisy ilàna azy izy. Ny fitoerana masina any an-danitra no nisolo ny etỳ an-tany, nefa tsy nanana fahalalana izany fiovana izany izy. Koa noho izany dia tsy afaka nahazo tombontsoa tamin’ny fanelanelanan’i Kristy tao amin’ny toerana masina izy.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. 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. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.
“Maro no mijery amin’ny horohoro ny fizotry ny Jiosy tamin’ny nandavany sy nanomboany an’i Kristy teo amin’ny hazo fijaliana; ary raha mamaky ny tantaran’ny fampahoriana mahamenatra natao taminy izy, dia mihevitra fa tia Azy, ary tsy ho nandà Azy tahaka an’i Petera, na ho nanombo Azy tamin’ny hazo fijaliana tahaka ny nataon’ny Jiosy. Kanefa Andriamanitra, Izay mamaky ny fon’ny olona rehetra, dia nitondra ho amin’ny fitsapana izany fitiavana an’i Jesosy izay nolazainy fa tsapany izany. Ny lanitra rehetra dia nijery tamin’ny fahalianana lalina indrindra ny fandraisana ny hafatry ny anjely voalohany. Nefa maro izay nilaza fa tia an’i Jesosy, ary nandatsa-dranomaso raha namaky ny tantaran’ny hazo fijaliana, no naneso ny vaovao mahafaly momba ny fihaviany. Raha tokony handray ny hafatra tamin’ny fifaliana izy, dia nilaza fa fitaka izany. Nankahala ireo izay tia ny fisehoany izy ka nandroaka azy ireo hiala tao amin’ny fiangonana. Ireo izay nandà ny hafatra voalohany dia tsy afaka nahazo soa tamin’ny faharoa; ary tsy nahazo soa tamin’ilay antso tamin’ny sasakalina koa izy, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny finoana ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary noho ny nandavany ireo hafatra roa teo aloha, dia efa nohamaizininy tokoa ny fahalalany ka tsy mahita hazavana ao amin’ny hafatry ny anjely fahatelo izy, izay mampiseho ny lalana mankany amin’ny fitoerana masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy no nanomboan’ireo fiangonana amin’ny anarana fotsiny ireo hafatra ireo koa; koa noho izany dia tsy manana fahalalana ny amin’ny lalana mankany amin’ny fitoerana masina indrindra izy, ary tsy afaka mahazo soa amin’ny fanelanelanan’i Jesosy ao izy. Tahaka ny Jiosy, izay nanolotra ny fanatitra tsy misy ilàna azy, dia manandratra ny vavaka tsy misy ilàna azy ho any amin’ilay efitra nialan’i Jesosy izy; ary Satana, faly amin’izany fitaka izany, dia mitafy toetra ara-pivavahana, ka mitarika ny sain’ireo izay milaza ho Kristiana ireo ho any aminy, miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga, mba hamatorany azy mafy ao amin’ny fandriky ny tenany. Ny sasany fitahiny amin’ny fomba iray, ary ny sasany amin’ny fomba hafa. Manana fitaka samihafa voaomany izy mba hisy vokany amin’ny saina samihafa. Ny sasany mijery amin’ny horohoro ny fitaka iray, nefa mora raisiny kosa ny hafa. Mamitaka ny sasany amin’ny alalan’ny Spiritisma Satana. Tonga koa izy tahaka ny anjelin’ny mazava ka manaparitaka ny heriny manerana ny tany amin’ny alalan’ny fanavaozana sandoka. Faly sy miavonavona ny fiangonana ka mihevitra fa Andriamanitra no miasa amin’ny fomba mahagaga ho azy, kanjo asan’ny fanahy hafa izany. Ho ritra izany hafanam-po izany ka hamela izao tontolo izao sy ny fiangonana ho amin’ny toe-javatra ratsiratsy kokoa noho ny teo aloha.”
“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.
“Nahita ko nga ang Dios may mga matinud-anon nga mga anak sa taliwala sang mga nominal nga Adventista kag sang napukan nga mga iglesia, kag antes ibubo ang mga hampang, ang mga ministro kag ang katawohan pagatawagon paguwa halin sa sini nga mga iglesia kag malipayon nila nga batunon ang kamatuoran. Nahibaluan ini ni Satanas; kag antes mahatag ang makusog nga singgit sang ikatlo nga anghel, nagapatindog siya sang paglinong sa sini nga mga lawas relihiyoso, agod ang mga nagtalikod sa kamatuoran maghunahuna nga ang Dios yara sa ila. Nagalaum siya nga madaya ang mga matinud-anon kag madala sila sa paghunahuna nga ang Dios nagapanghikot gihapon para sa mga iglesia. Apang ang kapawa magasiga, kag ang tanan nga matinud-anon magabiya sa mga napukan nga mga iglesia kag magatindog upod sa mga nabilin.” Early Writings, 258–261.