Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
Ny toko voalohany ao amin’ny Daniela dia maneho ny hafatry ny anjely voalohany ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo. I Jehoiakima dia manondro ara-tandindona fa ny fanomezan-kery ny hafatry ny anjely voalohany no resahina, fa tsy ny fahatongavany amin’ny “fotoanan’ny farany.” Ny mpaminany rehetra dia manondro ny “andro farany” amin’ny fitsarana famotopotorana, ka izany toko izany dia maneho ny 11 Septambra 2001, izay nanombohan’ny fizahan-toetra ny iray hetsy sy efatra arivo sy efatra alina. Ao amin’ny Malakia toko faha-3, izany fizotran-javatra izany dia aseho ho toy ny fanadiovana, rehefa misy iraka manomana ny lalana ho an’ilay iraky ny fanekena mba ho tonga tampoka ao amin’ny tempoliny. Ilay iraka manomana ny lalana, izay ilay “feo” miantso any an-tany efitra koa, dia fitsapana ihany koa, sady ampahany amin’ny fizotry ny fanadiovana. Ao amin’ny Malakia toko faha-3, ny iray hetsy sy efatra arivo sy efatra alina dia aseho ho zanak’i Levy. Ny zanak’i Levy dia maneho ireo izay nijoro niaraka tamin’i Mosesy, tao amin’ny fikomian’ny zanak’omby volamena izay naneho ny sarin’ny bibidia.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Ny fahafahana amin’ny fitsapana momba ny sarin’ny bibidia dia sary ara-Baiboly iray hafa maneho ny faharoa amin’ireo fitsapana telo izay mandrafitra ny dingan’ny fanadiovana. Ny zanak’i Levy dia tsy maintsy mandalo izany fitsapana izany alohan’ny hamehezana azy.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
Ny famehezana ao amin’ny Ezekiela toko faha-valo sy faha-sivy dia ohatra iray hafa momba ny dingan’ny fanadiovana izay nanomboka tamin’ny 11 Septambra 2001. Ao amin’ny toko faha-valo, ireo ao Jerosalema izay amin’ny farany miankohoka amin’ny masoandro dia maneho ireo taranaka efatra amin’ny Adventisma Laodiseana. Ao amin’ny toko faha-sivy, ireo izay mandray ny tombo-kase dia misento sy mitomany noho ny fahavetavetana izay mitranga ao anatin’i Jerosalema. I Jerosalema dia fiangonan’Andriamanitra.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
Ny hafatry ny anjely telo dia sary maneho ihany koa ny fizotry ny fanadiovana. Ireo hafatra telo ireo dia maneho dingam-pitsapana telo sosona, ary takiana ny zanak’i Levy handalo ny fitsapana voalohany vao afaka mirotsaka amin’ny fitsapana faharoa akory. Ny fitsapana fahatelo dia karazana fitsapana hafa, satria maneho fitsapana iray izay mamantatra raha nandalo tamim-pahombiazana ny fitsapana roa voalohany ny zanak’i Levy. Fitsapana famantarana ara-paminaniana izany. Ny fitsapana voalohany dia fitsapana ara-tsakafo (amin’ny lafiny ara-panahy), satria ny fandalovana na ny tsy fandalovana azy dia miankina amin’ny faneken’ny zanak’i Levy ny hafatra atolotry ny Fanahy Masina amin’ny alalan’i Elia, ilay iraka manomana ny lalana ho an’ilay iraky ny fanekena.
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Ny andininy voalohany ao amin’ny bokin’ny Apokalypsy dia manasongadina ny maha-matotra io hafatra io. Fanahy iniana no amaritany fa ny hafatra izay alefan’ilay iraka olombelona, aseho amin’i Jaona, ho any amin’ny fiangonana, dia nomen’i Gabriela azy, izay nandray izany avy tamin’i Kristy, izay kosa nandray izany avy tamin’ny Ray. Ny hafatr’i Elia dia mitondra ny fahefan’ny maha-Andriamanitra, ary ny mandà ny hafatr’i Jaona, na i Elia, na ilay “feo miantso mafy any an-efitra”, dia mandà ny Fanambaran’i Jesosy Kristy.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Ny fitsapana faharoa dia fitsapana hita maso, fa raha vao nihinana ny hafatr’i Elia, izay tao an-tànan’ilay anjely nidina hanazava ny tany tamin’ny voninahiny, ny zanak’i Levy, dia efa nanaiky ny fomba fiasa ara-Baiboly izay ahafahany mamantatra marina ny famantarana ny fotoana izy ireo. Io fomba fiasa io no ahafahan’ny zanak’i Levy mahafantatra fa ireo famantarana ny fotoana ireo dia maneho fa miara-mitambatra ny fiangonana sy ny fanjakana any Etazonia, ho fahatanterahan’ny fitsapana ny sarin’ny bibidia. Ny mbola lehibe kokoa aza, ireo famantarana ny fotoana ireo, rehefa apetraka ao anatin’ny tontolon-kevitry ny tsipika masina fanavaozana, no votoatin’ny Alfa sy Omega, ka ny fiandohana no manazava mialoha ny fiafarana. Ny tsipika masina fanavaozana dia manondro fa tsy maintsy manao izay rehetra tratry ny heriny ny olon’Andriamanitra mba hiara-miasa amin’ny asa fanomanana ny tenany handray ny tombo-kasen’Andriamanitra.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Koa amin’izany, ry malalako, tahaka ny efa nanekenareo mandrakariva, tsy fony teo aminareo ihany akory aho, fa mainka ankehitriny amin’ny tsy fisiako, dia tanteraho amin’ny tahotra sy hovitra ny famonjenareo. Fa Andriamanitra no miasa ao anatinareo na ny finiavana na ny fanaovana araka izay sitrapony. Ataovy ny zavatra rehetra tsy amim-pimonomononana sy fifandirana, mba ho tsy manan-tsiny sy tsy misy fitaka ianareo, dia zanak’Andriamanitra tsy manan-tsiny, eo afovoan’ny taranaka miolakolaka sy ratsy toetra, izay anjelanjelaranareo tahaka ny fanazavana eo amin’izao tontolo izao. Filipiana 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
Daniela, Hanania, Misaela ary Azaria, izay efatra isa, dia misolo tena ny Advantista Mitandrina ny Andro Fahafito maneran-tany, izay manaiky ny 11 Septambra 2001 ho famantarana ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha-18, ary misafidy handray ny mana miafina izay eo an-tànany sy hihinana izany. Ny mana miafina izay tokony hohanina, araka izay vao notononin’ny apostoly Paoly, dia maneho an’Andriamanitra (ilay mana miafina), izay miasa ao anatin’ny vahoakany mba hanatanteraka ny sitrapony sy izay ankasitrahany. Paoly dia misolo tena ilay iraka ho an’ny Fiangonana ao Filadelfia, ary fahafatesana ny nandà ny hafany. Daniela, Hanania, Misaela ary Azaria dia misolo tena ireo izay misafidy hihinana ny mana miafina.
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.
Ary tamin’ireny dia nisy tamin’ny taranak’i Joda, dia Daniela sy Hanania sy Misaela ary Azaria; ireo no nomen’ny lehiben’ny tandapa anarana hafa: Daniela nataony hoe Beltesazara; Hanania nataony hoe Sadraka; Misaela nataony hoe Mesaka; ary Azaria nataony hoe Abednego. Fa Daniela kosa nanapa-kevitra tao am-pony tsy handoto ny tenany tamin’ny anjara hanin’ny mpanjaka, na tamin’ny divay izay nisotroany; koa dia nangataka tamin’ny lehiben’ny tandapa izy mba tsy handoto ny tenany. Daniela 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
I Daniela dia manapa-kevitra fa maniry hihinana ny hafatra izay nidina avy any an-danitra tamin’ny 11 Septambra 2001, ary koa handà ny hafatra aseho ho sakafon’i Babylona sy ny fisotroany. I Aspenaza no nifidy izay amin’ireo babo Jodeana no tokony hoentina eo anatrehan’ny mpanjaka.
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.
Ary ny mpanjaka niteny tamin’i Aspenaza, lehiben’ny tandapany, mba hitondra ny sasany tamin’ny zanak’Isiraely, dia avy tamin’ny taranaky ny mpanjaka sy tamin’ny andriana; zatovo tsy misy tsiny akory, fa tsara tarehy, sady mahay amin’ny fahendrena rehetra, kinga amin’ny fahalalana, mahafantatra ny siansa, ary manan-kery hijoro eo an-dapan’ny mpanjaka, ka hampianarina ny soratra sy ny fitenin’ny Kaldeana. Daniela 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
Raha arahintsika ilay rojom-pibaikoana aseho ao amin’ny Apokalypsy toko voalohany, andininy voalohany, dia i Nebokadnezara no nanome baiko an’i Aspenaza hifidy ireo zaza izay nahatanteraka ny faminaniana nambaran’i Isaia tamin’i Hezekia. Nentin’i Aspenaza ilay hafatra, ary avy eo dia nomeny an’i Melzara, lehiben’ny tandapa. I Nebokadnezara dia maneho ny Ray any an-danitra; i Aspenaza maneho an’i Kristy, ary i Melzara maneho an’i Gabriela. Fantatr’i Aspenaza izay zaza tokony hofidiny, ary fantany fa handray fanapahan-kevitra marina momba ny sakafo i Daniela, talohan’ny nitondrany azy teo anatrehan’ny mpanjaka.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Ary ankehitriny Andriamanitra nampiditra an’i Daniela ho amin’ny fitia sy ny fitiavana lalina teo anatrehan’ny lehiben’ny tandapa. Ary hoy ny lehiben’ny tandapa tamin’i Daniela: Matahotra ny mpanjakako aho, izay nanendry ny hanina sy ny fisotroanareo; fa nahoana no hahitany ny tavanareo ho ratsy tarehy noho ny an’ny zatovo izay mitovy sokajy aminareo? dia hampidi-doza ny lohako eo anatrehan’ny mpanjaka hianareo. Daniela 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Eto i Melzara dia manondro ny dingana voalohany amin’ny hafatry ny anjely telo. Ny dingana voalohany dia ny hatahotra an’Andriamanitra, araka ny asehon’ny fahatahoran’i Melzara an’i Nebokadnezara. Ny teny hebreo hoe “fahamarinana,” izay noforonina tamin’ny fampiraisana ny litera voalohany, fahatelo ambin’ny folo ary farany amin’ny abidy hebreo, dia efa naseho teo aloha tao amin’ireo lahatsoratra ireo fa maneho ny fizahan-toetra amin’ny dingana telo, dia ny an’ny anjely telo. Tamin’ny fanaovana izany dia niorina tamin’ny vavolombelona maro fa ny hafatry ny anjely voalohany dia nahitana tao anatiny avokoa ireo fizahan-toetra telo izay asehon’ny hafatry ny anjely telo. Ny hafatry ny anjely voalohany dia faritana ho filazantsara mandrakizay, ka izany no mamaritra azy ho ilay filazantsara iray ihany hatramin’ny andron’i Adama ka hatramin’ny Fiavian’i Kristy Fanindroany.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Ary hitako koa anjely iray hafa nanidina teo afovoan’ny lanitra, nanana ny filazantsara mandrakizay hotorina amin’izay monina ambonin’ny tany sy amin’ny firenena sy fokom-pirenena sy fiteny ary vahoaka rehetra, nanao tamin’ny feo mahery hoe: Matahora an’Andriamanitra, ary omeo voninahitra Izy; fa tonga ny andro fitsarany; ary miankohofa eo anoloan’Izay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon’ny rano. Apokalypsy 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
Ny dingana voalohany amin’ny hafatry ny anjely voalohany dia ny fahatahorana an’Andriamanitra. Ny dingana faharoa dia ny hanomezana voninahitra Azy, ary ny fahatelo dia ny fahatongavan’ny ora fitsarany. Mifandray amin’ny hafatry ny anjely roa hafa, ny hafatry ny anjely voalohany dia hoe: “Matahora an’Andriamanitra.” Avy eo ny hafatry ny anjely faharoa dia manambara ny fahalavoan’i Babylona, ary na ao amin’ny hetsika Millerita an’ilay anjely voalohany, na ao amin’ny hetsiky ny anjely fahatelo, ny fiantsoana hivoaka avy ao Babylona no toerana anatanterahana ny fanehoana ny firotsahan’ny Fanahy Masina. Ao anatin’izany vanim-potoana izany, na aseho ho ny Antso amin’ny Misasakalina izany, na ny antso mafy, na ny ranonorana farany, ireo izay mitory ny hafatra dia manome voninahitra an’Andriamanitra. Ny hafatry ny anjely faharoa no toerana anomezana voninahitra an’Andriamanitra, ary izany vanim-potoana izany dia mitarika ho amin’ny teboka iray eo amin’ny fotoana izay nanombohan’ny fitsarana famotopotorana teo amin’ny tantara Millerita, na ny fitsarana ilay mpijangajanga Babylona izay mitranga ao amin’ny krizin’ny lalàn’ny Alahady.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Ny tahotr’i Melzara dia maneho ny hafatry ny anjely voalohany, ary izany no manomboka ny fizahan-toetra ara-tsakafo mandritra ny folo andro, izay ny isa folo koa dia manambara fizahan-toetra. Ny filazan’i Melzara fa matahotra ny mpanjaka izy dia mitovy amin’ny an’i Daniela izay natahotra an’Andriamanitra mihoatra noho ny mpanjaka, ka nikendry tao am-pony tsy handoto tena amin’ny sakafo avy any Babylona. Ny vanim-potoana nanaovana fizahan-toetra an’i Daniela sy ireo lehilahy mendrika telo dia telo taona, ka izany dia maneho ireo dingana telo amin’ny hafatry ny anjely telo.
And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.
Ary ny mpanjaka nanendry ho azy isan’andro anjara avy amin’ny hanin’ny mpanjaka sy ny divay izay nosotroiny; ka notezaina telo taona izy ireo, mba hiseho eo anatrehan’ny mpanjaka rehefa tapitra izany. Daniela 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
Ny toko voalohan’i Daniela dia maneho ny fanomezam-pahefana ny hafatry ny anjely voalohany, ary eo no manamarika ny fiandohan’ny fitsapana momba ny sakafo, izay tao amin’ny tantara Millerita dia nasehon’ny fihinanana ilay boky kely. Ny fotoam-pitsapana ho an’i Daniela sy ireo lehilahy mendrika telo dia tontosa tao anatin’ireo folo andro voalohany amin’ireo telo taona ireo. Ny isa folo dia tandindon’ny fizotry ny fitsapana, araka ny naseho tamin’ny Isiraely fahiny raha nandà ny fitsapana fahafolo izy ireo, izay nasehon’ny hafatr’i Josoa sy Kaleba. Aseho koa izany amin’ny andron’ny fanenjehana tao amin’ny fiangonan’i Smyrna.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Aza matahotra ny amin’izay zavatra hiaretanao: indro, ny devoly hanipy ny sasany aminareo ao an-tranomaizina mba hizahan-toetra anareo; ary hanana fahoriana hafoloana ianareo: aoka ho mahatoky hatramin’ny fahafatesana ianao, ary homeko anao ny satroboninahitry ny fiainana. Apokalypsy 2:10.
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
Ny torohevitra ho an’ny fiangonana tao Smyrna dia ny tsy hatahotra ny fizahan-toetra, fa raha natahotra an’Andriamanitra izy ireo, dia hamaliany valisoa ny fahatahorany araka an’Andriamanitra amin’ny satroboninahitry ny fiainana. Izany fahatahorana araka an’Andriamanitra izany dia asehon’ny fanirian’i Daniela hihinana ny mana avy any an-danitra.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
Dia niteny tamin’i Melzara Daniela, ilay notendren’ny lehiben’ny tandapa hiandraikitra an’i Daniela sy Hanania sy Misaela ary Azaria: Masìna ianao, andramo ny mpanomponao hafoloana; ary aoka homeny legioma hohaninay sy rano hosotroinay. Dia aoka hojerena eo anatrehanao ny tarehinay sy ny tarehin’ireo zatovo izay mihinana ny anjara hanin’ny mpanjaka; ary araka izay hitanao no ataovy amin’ny mpanomponao. Dia nekeny tamin’izany raharaha izany izy, ka notsapainy hafoloana. Daniela 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Ny fitsapana voalohany dia ny hatahotra an’Andriamanitra, araka ny asehon’i Melzara sy Daniela izay nikasa tao am-pony tsy handoto ny tenany amin’ny hanin’i Babylona sy ny fisotrony. Ny singa faharoa amin’ny hafatry ny anjely voalohany dia ny hanome voninahitra an’Andriamanitra, izay maneho fisehoana hita maso ny vokatry ny sakafo. Rehefa tapitra ny folo andro, dia nanome voninahitra an’Andriamanitra i Daniela sy ireo tanora telo mendrika tamin’ny bika aman’endriny ara-batana.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.
Ary tamin’ny faran’ny folo andro, ny tarehin’izy ireo dia hita ho tsara tarehy kokoa sy nofony kokoa noho ny ankizy rehetra izay nihinana ny anjara hanin’ny mpanjaka. Dia nesorin’i Melzara ny anjaran-kanin’izy ireo sy ny divay izay tokony hosotroiny, ka nomeny voan-javamaniry izy. Ary ireo zaza efatra ireo dia nomen’Andriamanitra fahalalana sy fahaizana tamin’ny fianarana sy fahendrena rehetra; ary Daniela dia nanana fahatakarana ny fahitana sy ny nofy rehetra. Daniela 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
Nandalo tamin’ilay fitsapana voalohany momba ny sakafo ireo zaza efatra, dia ilay toerana nianjeran’i Adama sy Eva, ary izay naneho ny fitsapana voalohany izay natrehin’i Kristy avy hatrany taorian’ny batisany. Ny batisan’i Kristy no fanomezam-pahefana ny hafatra voalohany ao amin’ny tsipika faminaniany. Izy no nanome hery sy nankatoa ny hafatra nambara tamin’ny alalan’ilay “feo any an-efitra”. Avy eo, tahaka an’i Daniela sy ireo mendrika telo, dia nozahana tamin’ny resaka sakafo nandritra ny efapolo andro i Kristy, tahaka an’i Daniela koa izay nozahana nandritra ny folo andro. Daniela sy Kristy dia samy naneho mialoha ilay fitsapana ny mana miafina tao an-tanan’ilay anjely izay nidina tamin’ny 11 Septambra 2001. Fitsapana roa hafa no hanaraka ho an’i Kristy, ary ho an’i Daniela. Ny fitsapana faharoa dia ilay toerana nanomezan’i Daniela sy ireo mendrika telo voninahitra an’Andriamanitra tamin’ny endrik’izy ireo. Ny fitsapana izay nanaraka ny fitsapana momba ny sakafo ho an’i Kristy dia naneho ny voninahitra koa.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Dia hoy ny devoly taminy hoe: Raha Zanak’Andriamanitra hianao, dia asaovy tonga mofo ity vato ity. Ary Jesosy namaly azy ka nanao hoe: Voasoratra hoe: Tsy mofo ihany no hiveloman’ny olona, fa ny teny rehetra izay aloaky ny vavan’Andriamanitra. Ary ny devoly nitondra Azy niakatra teny an-tendrombohitra avo ka nampiseho Azy ny fanjakana rehetra amin’izao tontolo izao tao anatin’ny indray mipi-maso. Dia hoy ny devoly taminy hoe: Homena Anao izao fahefana rehetra izao sy ny voninahiny; fa efa natolotra ahy izany, ary izay tiako no omeko azy. Koa raha Hianao àry hiankohoka eto anatrehako, dia ho Anao avokoa izy rehetra. Fa Jesosy namaly ka nanao taminy hoe: Mialà ao ivohoko, ry Satana; fa voasoratra hoe: Jehovah Andriamanitrao no hiankohofanao, ary Izy irery ihany no hotompoinao. Matio 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Rehefa tafita tamin’ny fizahan-toetra momba ny sakafo Kristy, dia natolotr’i Satana taminy avy eo ny “voninahitra” an’ireo fanjakana rehetra amin’izao tontolo izao, nefa Kristy kosa nifidy ny hanome voninahitra ny Mpanjakan’ny mpanjaka rehetra. Adama sy Eva dia tsy nahomby tamin’ny fizahan-toetra voalohany, ka niaraka tamin’izay dia nitady hanafina ny endriky ny tenany tamin’ny ravin’aviavy, satria tsy naneho intsony ny voninahitr’Andriamanitra izy ireo, araka ny nasehon’ilay fitafiana mazava izay efa notafiany taloha. Rehefa nandalo ny fizahan-toetra momba ny sakafo Daniela sy ireo telo lahy mendrika, dia nomena azy avy eo ny “fahalalana sy fahaizana amin’ny fianarana rehetra ary fahendrena; ary Daniela nanana fahalalana tamin’ny fahitana rehetra sy ny nofy.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Nandalo tamin’ilay fitsapana faharoa izy ireo, dia fitsapana hita maso izay notanterahin’i Melzara. Ao amin’ny tantaran’ny Millerita, ny hafatry ny anjely faharoa no nanamarika ny fanavahana teo amin’izay nanaiky sy izay nandà ny hafatry ny “feo” miantso any an-efitra, araka ny nisoloan’i William Miller tena azy. Ara-paminaniana, ny hetsika Millerita tamin’izany dia tonga ilay tandroka hita maso sady tokana marina an’ny Protestantisma, ary izay nandà ny hafatra sy ny hetsika dia tonga zanakavavin’i Roma. Nifidy hihinana ny sakafon’i Babylona sy hisotro ny divainy izy ireo, fa tsy ny boky kely. Tamin’ny faran’ny telo taona, dia nentina ho eo anatrehan’i Nebokadnezara i Daniela sy ireo mendrika mba hotsaraina.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Ary tamin’ny faran’ny andro izay nolazain’ny mpanjaka hampidirana azy ireo, dia nampidirin’ny lehiben’ny tandapa teo anatrehan’i Nebokadnezara izy. Ary niresaka taminy ny mpanjaka; ary tamin’izy rehetra dia tsy nisy hita tahaka an’i Daniela sy Hanania sy Misaela ary Azaria; koa dia nijanona teo anatrehan’ny mpanjaka izy. Ary tamin’ny zavatra rehetra momba ny fahendrena sy ny fahalalana izay nanontanian’ny mpanjaka azy, dia hitany fa impolo heny no nihoaran’izy ireo noho ny mpisikidy rehetra sy ny mpanandro rehetra izay tao amin’ny fanjakany rehetra. Ary Daniela naharitra mandra-pahatongan’ny taona voalohan’i Kyrosy mpanjaka. Daniela 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
Nandalo tamin’ilay fizahan-toetra naharitra “folo” andro i Daniela sy ireo namany telo mendrika, ary avy eo, raha nandalo ny fanadinana farany/fitsapana farany izy ireo, dia hita fa “folo” heny hendry noho ny hafa rehetra.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
Ny toko voalohan’i Daniela no firesahana voalohany momba ny hafatry ny anjely voalohany ao amin’ilay boky izay ahitana ny bokin’i Daniela sy ny Apokalypsy. Mitondra ireo toetra mitovy tanteraka amin’ilay anjely voalohany ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo izy. Manohana ny fahamarinana voalaza voalohany ao amin’ny andininy voalohan’ny Apokalypsy izany; satria Nebokadnezara dia nanome hafatra ho an’i Aspenaza, izay avy eo dia nanome ny hafatra ho an’i Melzara, ary izy kosa dia nifandray tamin’i Daniela. Ny Ray dia nanome hafatra ho an’i Kristy, izay avy eo dia nanome ny hafatra ho an’i Gabriela, ary izy kosa dia nifandray tamin’i Jaona.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Ny hafatra izay ampitaina, dia ilay hafatra izay sokafana ankehitriny, ka mampahafantatra ny fizotry ny fifandraisan’ny Ray amin’ny fiangonany. Ny zavatra voalohany fidin’ny Ray hambara amin’ny fiangonany dia ny fizotry ny fitsapana amin’ny dingana telo an’ireo anjely telo. Ny Teny faminanian’Andriamanitra dia nandahatra tamim-pitandremana lehibe tokoa io fizotran-javatra io tamin’ny alalan’ny andalana faminaniana maro, ary koa tamin’ny alalan’ny tantaran’ny Milerita. Ireo fahamarinana ireo dia singa tena ilaina amin’ilay mana miafina izay teo an-tanan’ilay anjely, fony izy nidina tamin’ny 11 Septambra 2001.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Tsy azo atao ny mandray anjara, ary noho izany dia tsy hahavita ny fitsapana faharoa, raha tsy efa nahavita ny fitsapana voalohany ianao. Naseho mazava io fahamarinana io teo amin’ny tantaran’i Kristy sy ny Millerita. Ny Daniela toko faharoa no fitsapana faharoa, izay araka ny nambaran-dRahavavy White hoe: “our eternal destiny will be decided.” Mbola ambara koa fa izany no fitsapana izay tsy maintsy “pass, before we are sealed.” Efa saika hifarana izao izany fitsapana izany.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Ny toko faharoa ao amin’i Daniela dia momba ny fitsapana ny sarin’ilay bibidia, ary mendrika tokoa raha momba ny sary lehibe iray io toko io; ary noho i Daniela nandalo ny fitsapana momba ny sakafo, ka notahina tamin’ny “fahatakarana” sy “fahendrena” “in-folo heny” mihoatra, no nahafahany namantatra izany fitsapana izany. Tahaka ny fampitandremana momba ilay fitsapana ao amin’ny asa soratr’i Ellen White, ny fitsapana ny sary ao amin’ny Daniela toko faharoa dia fitsapana maneho vokatra mifandraika amin’ny fiainana na fahafatesana.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Noho izany antony izany dia tezitra ny mpanjaka sady vinitra indrindra ka nandidy handringana ny olon-kendry rehetra tany Babylona. Dia nivoaka ny didy mba hovonoina ny olon-kendry; ary notadiavina Daniela sy ny namany mba hovonoina. Daniela 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
Misy olana ara-paminaniana vitsivitsy hafa ao amin’ny Daniela toko voalohany izay ilaintsika hodinihina, ary hotohizantsika ao amin’ny lahatsoratra manaraka ireo olana ireo.
“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.
“Nahita aho fa nisy antokon’olona izay nijoro tamim-pitandremana tsara sy mafy orina, ka tsy nanome fankasitrahana ireo izay te hampihontsona ny finoana efa niorina ao amin’ny tena. Nijery azy ireo tamin’ny fankatoavana Andriamanitra. Naseho ahy ny dingana telo—ny hafatry ny anjely voalohany, faharoa, ary fahatelo. Hoy ilay anjely niaraka tamiko: ‘Loza ho an’izay hanaisotra vato iray na hampihetsika tsimatra iray amin’ireo hafatra ireo. Ny fahatakarana marina ireo hafatra ireo dia zava-dehibe mahakasika aina sy fahafatesana. Miankina amin’ny fomba andraisana azy ny anjaran’ny fanahy.’ Dia nentina nidina namakivaky ireo hafatra ireo indray aho, ka hitako fa lafo tokoa no nividianan’ny vahoakan’Andriamanitra ny fanandramany. Tamin’ny alalan’ny fahoriana be sy ady mafy no nahazoana izany. Notarihin’Andriamanitra tsikelikely izy ireo mandra-pametrany azy eo ambonin’ny sehatra mafy sy tsy azo hozongozonina. Nahita olona tsirairay aho nanatona ilay sehatra ka nandinika ny fanorenana. Ny sasany, tamin-kafaliana, dia niakatra teo aminy avy hatrany. Ny hafa kosa nanomboka nitady tsiny tamin’ny fanorenana. Naniry izy ireo mba hisy fanatsarana hatao, dia ho lavorary kokoa ilay sehatra, ary ho sambatra lavitra kokoa ny olona. Ny sasany nidina niala teo amin’ilay sehatra mba handinika azy ka nanambara fa diso no nametrahana azy. Nefa hitako fa saiky ny rehetra dia nijoro mafy teo ambonin’ilay sehatra ka nananatra ireo izay nidina hiala teo mba hampitsahatra ny fitarainany; fa Andriamanitra no Mpanorina Lehibe, ary niady taminy izy ireo. Naverin’izy ireo notantaraina ny asa mahagaga nataon’Andriamanitra, izay nitarika azy ho eo amin’ilay sehatra mafy orina, ary niray hina izy ireo nanopy ny masony ho any an-danitra ka tamin’ny feo mahery nankalaza an’Andriamanitra. Nisy fiantraikany tamin’ny sasany tamin’ireo izay nitaraina sy nandao ilay sehatra izany, ka izy ireo koa, tamin’ny endrika manetry tena, dia niakatra teo aminy indray.”
“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 [rending] 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 indray aho hiverina amin’ny fanambaràna ny fiavian’i Kristy voalohany. Jaona dia nirahina tamin’ny fanahy sy ny herin’i Elia mba hanomana ny lalan’i Jesosy. Izay nandà ny fijoroana vavolombelon’i Jaona dia tsy nahazo soa tamin’ny fampianaran’i Jesosy. Ny fanoherany ny hafatra izay naminany mialoha ny fiaviany no nametraka azy teo amin’ny toerana izay tsy hahafahany handray mora foana ny porofo mahery indrindra fa Izy no Mesia. Satana no nitarika ireo nandà ny hafatr’i Jaona handroso lavidavitra kokoa hatrany, ka handà sy hanombo amin’ny hazofijaliana an’i Kristy. Tamin’ny fanaovany izany dia nametraka ny tenany teo amin’ny toerana izay tsy hahafahany mandray ny fitahiana tamin’ny andro Pentekosta, izay tokony ho nampianatra azy ny lalana mankany amin’ny fitoerana masina any an-danitra. Ny [fisarahan’]ny efitra lamba tao amin’ny tempoly dia naneho fa tsy horaisina intsony ny fanatitra sy ny fombafomba jiosy. Efa natolotra ilay Fanatitra lehibe ary efa nekena, ary ny Fanahy Masina izay nidina tamin’ny andro Pentekosta dia nitondra ny sain’ny mpianatra niala tamin’ny fitoerana masina teto an-tany ho any amin’ilay any an-danitra, izay efa nidiran’i Jesosy tamin’ny rany, mba handrotsahany amin’ny mpianany ny soa azo avy amin’ny fanavotany. Fa ny Jiosy kosa dia navela tao anatin’ny haizina tanteraka. Very avokoa ny fahazavana rehetra izay mety ho azony momba ny drafi-pamonjena izy, ary mbola nitoky ihany tamin’ny fanatitra sy fanomezana tsy misy ilàna azy. Efa naka ny toeran’ilay teto an-tany ny fitoerana masina any an-danitra, nefa tsy nanana fahalalana izany fiovana izany izy. Koa noho izany dia tsy afaka nahazo soa tamin’ny fanelanelanan’i Kristy tao amin’ny fitoerana 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.” Early Writings, 258–261.
“Maro no mijery amim-pahatahorana ny nataon’ny Jiosy tamin’ny nandavany sy nanombohany an’i Kristy tamin’ny hazo fijaliana; ary raha mamaky ny tantaran’ny fampahafaham-baraka nahazo Azy izy, dia mihevitra fa tia Azy, ary tsy ho nandà Azy tahaka an’i Petera, na nanombo Azy tamin’ny hazo fijaliana tahaka ny nataon’ny Jiosy. Kanefa Andriamanitra, Izay mamaky ny fon’ny olona rehetra, dia nampandalo fitsapana izany fitiavana an’i Jesosy izay nambarany fa tsapany izany. Ny lanitra rehetra dia nijery tamim-pahalianana lalina indrindra ny fomba nandraisana ny hafatry ny anjely voalohany. Nefa maro tamin’izay nilaza fa tia an’i Jesosy, ary nandatsa-dranomaso rehefa namaky ny tantaran’ny hazo fijaliana, no naneso ny vaovao mahafaly momba ny fihaviany. Tsy nandray ny hafatra tamin-kafaliana izy, fa nilaza kosa fa fitaka izany. Nankahala ireo izay tia ny fisehoany izy ka nandroaka azy ireny hiala tao amin’ny fiangonana. Izay nandà ny hafatra voalohany dia tsy nahazo tombontsoa tamin’ny faharoa; ary tsy mba nahazo tombontsoa tamin’ilay antso tamin’ny misasakalina koa izy, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny alalan’ny finoana ho ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary tamin’ny nandavany ireo hafatra roa voalohany dia efa nanamaizina ny fahalalany izy ka tsy mahita hazavana ao amin’ny hafatry ny anjely fahatelo, izay mampiseho ny lalana mankamin’ny fitoerana masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy tamin’ny hazo fijaliana no nanomboan’ireo fiangonana araka ny anarana ihany ireo hafatra ireo; koa noho izany dia tsy mahalala ny lalana mankany amin’ny fitoerana masina indrindra izy, ary tsy mahazo tombontsoa amin’ny fanelanelanan’i Jesosy any. Tahaka ny Jiosy, izay nanatitra ny fanatitra tsy mahasoa nataony, no anolorany ny vavaka tsy mahasoa ataony ho any amin’ilay efitra izay efa nilaozan’i Jesosy; ary Satana, faly amin’izany fitaka izany, dia maka endrika ara-pivavahana, ka mitarika ny sain’ireo milaza tena ho Kristiana ireo ho any aminy, sady miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga ataony, mba hamatorany azy mafy ao anatin’ny fandriky ny tenany.” Early Writings, 258–261.