In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Mba hisian’ny feo any an-tany efitra, dia tsy maintsy misy tany efitra. Tamin’ny volana Jolay 2023, dia nanomboka naneno ny feo iray nanambara fa ny Liona avy amin’ny firenen’i Joda dia tamin’izany no nanokatra ny fanambarana ny Tenany araka izay aseho ao amin’ny toko voalohany amin’ny bokin’ny Apokalypsy. Ny fahadisoam-panantenana tamin’ny Sabata, 18 Jolay 2020, no nanombohan’ireo telo andro sy tapany ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, izay nifarana tamin’ny Sabata, 30 Desambra 2023. Tamin’io Sabata io, sambany hatramin’ny Jolay 2020, no nitenenan’ny Future for America ampahibemaso tamin’ny fivoriana Zoom.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Nanomboka tamin’izany fotoana izany, ny Fanambaran’i Jesosy Kristy dia nisokatra tsikelikely. Natomboka tamin’ny fanambaràna ny teny hoe “fahamarinana” izany, izay avy eo dia hita fa maneho rafitra misy dingana telo, voatondro amin’ny alalan’ny litera voalohany, fahatelo ambin’ny folo ary faharoa amby roa-polo amin’ny abidy hebreo, izay rehefa atambatra dia mandrafitra ny teny hoe “fahamarinana.” Ireo dingana telo asehon’ilay rafitra ao amin’ny teny hoe “fahamarinana” dia fahamarinana taloha, napetraka tao anatin’ny tontolo vaovao.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Nandritra ny taona maro dia nasehonay fa ny dingana telo ao amin’ny kianja, ny fitoerana masina, ary ny fitoerana masina indrindra, dia mifanandrify amin’ireo asa telo ataon’ny Fanahy Masina, dia Izy izay mandresy lahatra ny amin’ny ota ao amin’ny kianja, mampiseho ny fahamarinana ao amin’ny fitoerana masina, ary mitsara ao amin’ny fitoerana masina indrindra. Efa nasehonay fa miseho manerana ny Tenin’Andriamanitra ireo dingana telo ireo, kanefa ireo fahatakarana rehetra ireo dia nohamafisina tao anatin’ny rafitry ny “fahamarinana”, tamin’ny taona 2023. Ny fandraisana fahamarinana efa tranainy iray ka apetraka ao anatin’ny rafitra vaovaon’ny fahamarinana no ataon’i Kristy, rehefa manaisotra tsikelikely ny tombo-kasen’ny Teniny Izy. Ny “efitra” izay nifarana tamin’ny taona 2023 dia maneho “fotoan’ny farany” ara-paminaniana, amin’izay hanesorana ny tombo-kase amin’ny faminaniana iray. Izany faminaniana izany dia ny fanambaran’i Jesosy Kristy, Izay no “Fahamarinana.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Tamin’ny andron’ny Mpamonjy, ny Jiosy dia efa nandrakotra fatratra ireo vatosoa sarobidin’ny fahamarinana tamin’ny korontam-pototry ny lovan-tsofina sy ny anganongano, ka tsy nisy azo natao intsony ny nanavaka ny marina tamin’ny diso. Tonga ny Mpamonjy mba hanala ny korontam-pototry ny finoanoam-poana sy ny fahadisoana efa nifikitra hatry ny ela, ary hametraka ireo vatosoan’ny tenin’Andriamanitra ao anatin’ny rafitry ny fahamarinana. Inona no hataon’ny Mpamonjy raha tonga aty amintsika ankehitriny tahaka ny nahatongavany tamin’ny Jiosy Izy? Tsy maintsy hanao asa mitovy amin’izany Izy amin’ny fanesorana ny korontam-pototry ny lovan-tsofina sy ny fombafomba. Nanelingelina mafy ny Jiosy izany rehefa nataony io asa io. Efa tsy hitan’izy ireo intsony ny fahamarinana voalohan’Andriamanitra, nefa naverin’i Kristy naseho indray izany. Asantsika ny manafaka ireo fahamarinana sarobidin’Andriamanitra hiala amin’ny finoanoam-poana sy ny fahadisoana. Endrey ny asa natolotra ho antsika ao amin’ny filazantsara!” Review and Herald, June 4, 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
“Asantsika ny manafaka ny fahamarinana sarobidy avy amin’Andriamanitra amin’ny finoanoam-poana sy ny fahadisoana,” ary “mametraka ny firavaka sarobidy ao amin’ny Tenin’Andriamanitra ao anatin’ny rafitry ny fahamarinana.” Tamin’ny taona 2023 no nampahafantaran’ny Tompo ny rafitry ny fahamarinana, tao amin’ilay firafitra asehon’ny teny hoe “fahamarinana.” Izany rafitra izany no mampiseho ireo fahamarinana “voalohany” “avy amin’Andriamanitra.”
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Ny vovoka sy ny fako avy amin’ny fahadisoana dia nandevina ireo vatosoa sarobidin’ny fahamarinana; nefa ny mpiasan’ny Tompo dia mahavahatra ireo harena ireo, ka olona an’arivony no hibanjina azy amim-pifaliana sy amim-pahatahorana masina. Ny anjelin’Andriamanitra dia ho eo anilan’ilay mpiasa manetry tena, hanome fahasoavana sy fahazavana avy any an-danitra, ary olona an’arivony no hotarihina hivavaka miaraka amin’i Davida hoe: ‘Ampahirato ny masoko mba hahitako zava-mahagaga ao amin’ny lalànao.’ Ny fahamarinana izay tsy hita sy tsy noraharahaina nandritra ny taonjato maro dia hipoitra mamirapiratra avy amin’ireo pejy nohazavain’ny Tenin’Andriamanitra masina. Ny fiangonana amin’ny ankapobeny izay efa nandre ny fahamarinana, nefa nandà sy nanitsakitsaka azy, dia vao mainka hanao ratsy kokoa; fa ‘ny hendry,’ dia ireo marina fo, no hahafantatra. Misokatra ny boky, ary ny tenin’Andriamanitra dia mahatratra ny fon’ireo izay maniry hahalala ny sitrapony. Amin’ny antso mafy ataon’ilay anjely avy any an-danitra izay miray amin’ny anjely fahatelo, olona an’arivony no hifoha hiala amin’ilay fahatoranana lalina izay nihazona izao tontolo izao nandritra ny taonjato maro, ka hahita ny hatsarana sy ny lanjan’ny fahamarinana.” Review and Herald, 15 Desambra 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
Ny “mpiasan’ny Tompo” izay “hendry” sy “mahitsy” dia “hahafantatra,” ary “hahita” “harena, ka olona an’arivony no hijery izany amin’ny fifaliana sy amin’ny fahatahorana.” Indrisy anefa ho an’ny Advantisma Laodiseana fa tsy izy ireo no mifoha avy amin’ny fahatoran-tsainy amin’ny antso mafy ataon’ny anjely fahatelo, satria izany no lalàna alahady, ary tara loatra izany vao hifoha ny Advantisma. Ireo mpiasa amin’ny ora fahiraika ambin’ny folo no mifoha avy amin’ny “fahatoran-tsainy” “amin’ny antso mafy ataon’ilay anjely izay miara-mikambana amin’ny anjely fahatelo” amin’ilay lalàna alahady efa akaiky ho avy. Hatramin’ny taona 2024, “ireo fahamarinana izay tsy hita sy tsy noheverina nandritra ny taona maro,” dia namirapiratra “avy amin’ireo pejy voazavan’ny tenin’Andriamanitra masina.”
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Ao amin’i Isaia 22:22 dia omena fanalahidy i Eliakima, ary ao amin’ny Matio 16 i Petera dia omena ny fanalahidin’ny fanjakana.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ary ny fanalahidin’ny tranon’i Davida dia hapetrako eo an-tsorony; ka hamoha izy, ary tsy hisy hanidy; ary hanidy izy, ary tsy hisy hamoha. Isaia 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
Ny “lakile” dia nomena an’i Filadelfia, fa izany ihany no toerana hafa ao amin’ny Soratra Masina izay anononana ny lakilen’ny fanokafana sy fanidiana.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Ary ho amin’ny anjelin’ny fiangonana any Filadelfia soraty hoe: Izao no lazain’Ilay masina, Ilay marina, Ilay manana ny fanalahidin’i Davida, Izay manokatra ka tsy misy olona mahahidy; ary manidy ka tsy misy olona mahavoha; Fantatro ny asanao: indro, efa nametraka varavarana misokatra eo anoloanao Aho, ka tsy misy olona mahahidy izany; satria manana hery kely ianao, nefa nitandrina ny teniko, ary tsy nandà ny anarako. Apokalypsy 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Tamin’ny fifaneraserana farany tamin’ireo Jiosy tia miady hevitra amin’ny antsipiriany, Kristy dia nametraka fanontaniana izay tsy hain’ny Jiosy novaliana.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Raha mbola niara-nivory ny Fariseo, dia nanontany azy ireo Jesosy ka nanao hoe: Ahoana no hevitrareo ny amin’i Kristy? Zanak’iza moa Izy? Hoy ireo taminy: Zanak’i Davida. Dia hoy Izy taminy: Koa ahoana àry no iantsoan’i Davida Azy hoe Tompo ao amin’ny Fanahy, raha manao hoe: Hoy Jehovah tamin’ny Tompoko: Mipetraha eo an-tanako ankavanana, ambara-panaoko ny fahavalonao ho fitoeran-tongotrao? Koa raha i Davida ary miantso Azy hoe Tompo, ahoana no maha-zanany Azy?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Ary tsy nisy olona nahavaly Azy na dia teny iray akory aza; ary hatramin’izany andro izany dia tsy nisy olona sahy nanontany Azy intsony. Matio 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Tsy nahazo ny fifandraisana ara-paminaniana misy eo amin’i Davida sy Kristy ny Jiosy, satria tsy nanana ireo fanalahidy ara-paminaniana ilaina hahazoana ny fiteny ara-Baiboly, dia ny “andalana eo ambonin’ny andalana”, izy ireo. Nofaranan’i Kristy ny fifandraisany tamin’ny Jiosy tamin’ny fanondroana fa ny fahajamban’izy ireo dia nifototra tamin’ny tsy fahafahany mizara marina ny Tenin’ny fahamarinana. Efa nambarany fa raha nahazo an’i Mosesy ianareo dia hahazo an’i Kristy koa, nefa tsy nahazo ny Soratra Masina izay nolazainy fa tohanany sy arovan’izy ireo izy.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
Ny “fanalahidin’ny” “tranon’i Davida” dia nomena ny Millerita, izay fiangonan’i Filadelfia. Ny “fanalahidy” dia hetsika fanavaozana izay nasehon’ny varavarana misokatra sy mihidy. Hatramin’ny 1798 ka hatramin’ny 1863 dia niala avy tamin’ny fanandraman’i Filadelfia ho amin’ny fanandraman’i Laodikia ny hetsika Millerita, sady niala avy amin’ny maha-hetsika azy ho amin’ny maha-fiangonana azy. Nisy varavarana nisokatra ary nisy varavarana nikatona tamin’ny 19 Aprily 1844, tahaka ny nisian’ny varavarana nisokatra sy varavarana nikatona tamin’ny 22 Oktobra 1844, ary tahaka ny nisian’ny varavarana nisokatra sy varavarana nikatona tamin’ny 1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Eliakima dia nanana fanalahidy, fa i Petera kosa nomena “fanalahidy.” Ny fanalahidy amin’ny endrika tokana dia ilay varavarana mihidy tamin’ny 1844.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“Ny lohahevitra momba ny fitoerana masina no lakile nanokatra ny zava-miafina tamin’ilay fahadisoam-panantenana tamin’ny taona 1844. Izany dia nanokatra ho hita rafitra feno iray momba ny fahamarinana, mifamatotra sy mirindra tsara, ka naneho fa ny tanan’Andriamanitra no nitarika ilay hetsika lehibe momba ny fiavian’i Kristy ary nampiharihary ny adidy ankehitriny raha nampazava ny toerana sy ny asan’ny olony.” The Great Controversy, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Ny lohahevitra momba ny fitoerana masina no fanalahidy nanokatra ilay varavarana mihidy tamin’ny 1844, nefa nomena an’i Petera koa ny fanalahidin’ny fanjakana.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Dia sumagot si Jesus at sinabi sa kaniya, Pinagpala ka, Simon Barjona: sapagkat hindi laman at dugo ang nagpahayag nito sa iyo, kundi ang aking Ama na nasa langit. At sinasabi ko rin sa iyo, na ikaw ay Pedro, at sa ibabaw ng batong ito ay itatayo ko ang aking iglesia; at ang mga pintuan ng impiyerno ay hindi mananaig laban dito. At ibibigay ko sa iyo ang mga susi ng kaharian ng langit: at ang anumang iyong talian sa lupa ay tatalian sa langit: at ang anumang iyong kalagan sa lupa ay kakalagan sa langit. Mateo 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Andinin-tsoratra, ry Filadelfia, ilay ampakarina farany amin’ny fanekena izay asehon’i Petera, dia omena ny fanalahidin’ny tranon’i Davida ary koa ny fanalahidin’ny fanjakan’ny lanitra. Ny fanalahidin’ny tranon’i Davida no lohahevitra farany nifandraisan’i Jesosy tamin’ny Fariseo.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Raha niangona ny Fariseo, dia nanontany azy Jesosy ka nanao hoe: Ahoana ny hevitrareo ny amin’i Kristy? Zanak’iza moa Izy? Hoy ireo taminy: Zanak’i Davida. Dia hoy Izy taminy: Koa ahoana àry no iantsoan’i Davida Azy hoe Tompo amin’ny Fanahy, raha manao hoe: Hoy Jehovah tamin’ny Tompoko: Mipetraha eo ankavanako, mandra-panaoko ny fahavalonao ho fitoeran-tongotrao? Koa raha Davida ary miantso Azy hoe Tompo, ahoana no maha-zanany Azy?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Ary tsy nisy olona nahavaly Azy na dia teny iray akory aza; ary hatramin’izany andro izany dia tsy nisy olona sahy nanontany Azy intsony. Matio 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Ny momba an’i Davida sy ny Tompony no tena iandohan’i Petera tamin’ny Pentekosta tao amin’ny efi-trano ambony tamin’ny ora fahatelo. Ilay lohahevitra izay nanidy ny varavaran’ny fifampiresahana teo amin’ny Fariseo sy Kristy no lakile nampiasain’i Petera hanokafana ny varavaran’ny efi-trano ambony tamin’ny Pentekosta.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Fa Davida dia tsy niakatra tany an-danitra; fa hoy izy tenany: Hoy Jehovah tamin’ny Tompoko: Mipetraha eo an-tanako ankavanana, mandra-panaoko ny fahavalonao ho fitoeran-tongotrao. Koa aoka ho fantatry ny taranak’Isiraely rehetra marimarina tokoa fa izany Jesosy izay nohomboanareo tamin’ny hazo fijaliana izany dia nataon’Andriamanitra ho Tompo sy Kristy.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Ary rehefa nandre izany izy, dia voatsindrona tao am-pony ka niteny tamin’i Petera sy ny apostoly sasany hoe: Ry lehilahy sy rahalahy, inona no hataonay?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Dia hoy Petera taminy hoe: Mibebaha, ary aoka samy hatao batisa amin’ny anaran’i Jesosy Kristy ianareo rehetra ho famelan-keloka ny fahotana; dia handray ny fanomezam-pahasoavan’ny Fanahy Masina ianareo. Fa ny teny fikasana dia ho anareo sy ho an’ny zanakareo ary ho an’izay rehetra lavitra, dia izay rehetra hantsoin’i Jehovah Andriamanitsika. Ary tamin’ny teny maro hafa koa no nanambarany sy nananarany azy hoe: Vonjeo ny tenanareo hiala amin’ity taranaka maditra ity. Ary izay nandray ny teniny tamin-kafaliana dia natao batisa; ary tamin’izany andro izany dia olona tokony ho telo arivo no nomba azy ireo. Asan’ny Apostoly 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Petera dia nanana ny fanalahidy hamatotra na hamaha, ary raha nanao izany izy, dia nifanaraka tamin’ny asan’i Petera ny lanitra. Petera dia maneho ny fiaraha-miasan’ny maha-Andriamanitra sy ny maha-olona amin’ny famahana ny tombo-kasen’ny fahamarinan’ny Tenin’Andriamanitra. Rehefa voavaha ireo fahamarinana ireo, dia aseho ho fahalalana izy ireo.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Nesorina tamin’ireo izay tokony ho nitana izany mba hamohàna ny trano firaketana ny haren’ny fahendrena ao amin’ny Soratra Masina ao amin’ny Testamenta Taloha, ny fanalahidin’ny fahalalana tamin’ny andron’i Kristy. Ny raby sy ny mpampianatra dia saika nanidy ny fanjakan’ny lanitra tsy ho azon’ny mahantra sy ny ory, ka namela azy ireo ho ringana. Tamin’ny lahateniny, Kristy dia tsy nametraka zavatra maro teo anatrehan’izy ireo indray mandeha, fandrao hampikorontana ny sainy. Nataony mazava sy miavaka ny hevitra rehetra. Tsy noheveriny ho ambany na mendrika hohamavoina ny famerimberenana ireo fahamarinana taloha sy efa mahazatra ao amin’ny faminaniana, raha toa ka hanampy ny tanjony amin’ny fampiorenana hevitra izany.
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“I Kristy no niandohan’ny vatosoa tranainy rehetra amin’ny fahamarinana. Tamin’ny asan’ny fahavalo no nanesorana ireo fahamarinana ireo tamin’ny toerany. Nisaraka tamin’ny toerana marina nananany izy ireo ka napetraka tao anatin’ny rafitry ny fahadisoana. Ny asan’i Kristy dia ny namerina nandrindra sy nampiorina ireo vatosoa sarobidy tao anatin’ny rafitry ny fahamarinana. Ireo foto-kevitry ny fahamarinana izay nomeny Izy tenany mba hitondra fitahiana ho an’izao tontolo izao dia nalevina tamin’ny alalan’ny fiasan’i Satana, ary toa ringana tanteraka. Kristy no namonjy azy ireo hiala tao amin’ny korontam-pahadisoana, nanome azy hery vaovao sy velona, ary nandidy azy hamirapiratra tahaka ny firavaka sarobidy sy hijoro tsy hohozongozonina mandrakizay.
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“I Kristy mihitsy no afaka nampiasa ny iray amin’ireo fahamarinana fahiny ireo nefa tsy nila nindrana na dia sombintsombiny akory aza, satria Izy no niandohan’izy rehetra. Izy no nametraka izany tao amin’ny saina sy ny eritreritry ny taranaka tsirairay, ary rehefa tonga teto amin’izao tontolontsika izao Izy, dia nandamina indray sy nanome aina ireo fahamarinana izay efa maty, ka nahatonga azy ireny hery vaika kokoa ho tombontsoan’ny taranaka ho avy. I Jesosy Kristy no nanana ny fahefana hamonjy ireo fahamarinana tsy ho voasaron’ny korontam-bato, ary hanolotra azy ireo indray amin’izao tontolo izao miaraka amin’ny havaoziny sy ny heriny mihoatra noho ny tamin’ny voalohany.” Manuscript Releases, boky faha-13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
Ny fanalahidin’i Petera dia natao hamatotra sy hamaha, ary i Petera dia maneho ny ampakarin’ny Kristiana farany, izay ilay efatra arivo amby efatra alina sy iray hetsy. Ny hafatry ny famatorana an’i Petera, izay aseho ao amin’ny fijoroana vavolombelon’ilay efatra arivo amby efatra alina sy iray hetsy, dia ny fanisiana tombo-kase. Ny hafatry ny famahana an’i Petera, ao amin’ny fijoroana vavolombelon’ilay efatra arivo amby efatra alina sy iray hetsy, dia ny finoana silamo amin’ny loza fahatelo.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Avy eo dia hitako ny anjely fahatelo. Hoy ny anjely niaraka tamiko: ‘Mahatahotra ny asany. Mampihorohoro ny iraka ampanaovina azy. Izy no ilay anjely izay hanavaka ny vary amin’ny tsimparifary, ary hanisy tombo-kase, na hamatotra, ny vary ho ao amin’ny trano fitahirizana any an-danitra. Ireo zavatra ireo no tokony hahasarika tanteraka ny saina manontolo sy ny fiheverana manontolo.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Ny varimbazaha izay voafatotra dia asehon’ny fanatitra voaloham-bokatra amin’ny varimbazaha tamin’ny Pentekosta; ary izany, amin’ny maha-fanatitra ahetsiketsika azy, dia maneho ny fanandratana ny fanevan’ireo iray hetsy sy efatra arivo amby efatra alina. Ny fanombohan-kase ny olon’Andriamanitra dia hafatra anatiny an’i Petera, izay mitranga mandritra ny tantaran’ny finoana silamo amin’ilay loza fahatelo, izay vahana tsikelikely nanomboka tamin’ny 9/11.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ary rehefa afaka izany zavatra izany, dia hitako ny anjely efatra nitsangana teo amin’ny vazan-tany efatra, nihazona ny rivotra efatry ny tany, mba tsy hitsoka amin’ny tany ny rivotra, na amin’ny ranomasina, na amin’ny hazo iray akory aza. Ary hitako koa anjely iray hafa niakatra avy any atsinanana, nitondra ny tombo-kasen’Andriamanitra velona; ary niantso tamin’ny feo mahery ho amin’ireo anjely efatra, izay nomena fahefana hanimba ny tany sy ny ranomasina izy, nanao hoe: Aza manimba ny tany, na ny ranomasina, na ny hazo, mandra-panisy tombo-kase ny mpanompon’Andriamanitsika eo amin’ny handriny. Apokalypsy 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Ireo rivotra efatra izay nofehezina nandritra ny famehezana ny vahoakan’Andriamanitra dia navotsotra tamin’ny 9/11, ary avy eo nofehezin’i George Bush zandriny. Ny hafatra ivelan’i Petera dia ny finoana silamo, ary ny famahana sy ny famehezana, raha ny finoana silamo no hafatra ivelany, dia hafatra mandalo ao anatin’ny fotoan’ny famehezana. Ny maha-olombelona an’i Petera dia mifamatotra amin’ny maha-Andriamanitra, fa ny fanalahidy nomena azy dia maneho fifanarahana eo amin’ny lanitra sy ny tany.
We will continue this study in the next article.
Hohizanay ao amin’ny lahatsoratra manaraka ity fandalinana ity.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
Ny haizin’ilay ratsy dia manarona izay tsy miraharaha ny mivavaka. Ny fakam-panahy bitsibitsihin’ny fahavalo dia mitaona azy ireo hanota; ary izany rehetra izany dia satria tsy mampiasa ny tombontsoa nomen’Andriamanitra azy izy ireo ao amin’ny fanendrena masina ny vavaka. Nahoana ny zanakalahy sy zanakavavin’Andriamanitra no tokony hisalasala hivavaka, raha ny vavaka no fanalahidy eo an-tànan’ny finoana hanokafana ny trano fitahirizan’ny lanitra, izay itoeran’ny haren’ny Tsitoha tsy manam-petra voatahiry? Raha tsy misy vavaka tsy an-kijanona sy fiambenana mazoto dia tandindomin-doza isika hihamailo sy hiala amin’ny lalana mahitsy. Ny fahavalo dia mikatsaka mandrakariva ny hanakantsakana ny lalana mankany amin’ny sezan’ny famindram-po, mba tsy hahazoantsika amin’ny fitalahoana mafana sy ny finoana ny fahasoavana sy ny hery hanoherana ny fakam-panahy.
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Misy fepetra sasantsasany izay ahafahantsika manantena fa hihaino sy hamaly ny vavaka ataontsika Andriamanitra. Anisan’ny voalohany amin’izany ny fahatsapantsika fa mila fanampiana avy Aminy isika. Efa nampanantena Izy hoe: ‘Handrotsaka rano amin’izay mangetaheta Aho, sy riandrano amin’ny tany karankaina.’ Isaia 44:3. Izay noana sy mangetaheta ny fahamarinana, izay maniry fatratra an’Andriamanitra, dia mahazo matoky fa hovokisana izy. Tsy maintsy misokatra amin’ny herin’ny Fanahy ny fo, fa raha tsy izany dia tsy azo raisina ny fitahian’Andriamanitra.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Ny filàntsika lehibe dia izy ihany no porofo, ary mitalaho amin’ny fomba tena mahery vaika indrindra ho antsika. Kanefa ny Tompo no tsy maintsy hotadiavina mba hanaovany izany zavatra izany ho antsika. Hoy Izy: ‘Mangataha, dia homena anareo izany.’ Ary koa: ‘Izay tsy niaro ny Zanany Lahitokana, fa nanolotra Azy hamonjena antsika rehetra, hataony ahoana no tsy hanomezany maimaim-poana miaraka aminy ny zavatra rehetra ho antsika koa?’ Matio 7:7; Romana 8:32.
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Raha mijery heloka ato am-pontsika isika, raha mifikitra amin’izay ota fantatsika, dia tsy hihaino antsika ny Tompo; fa ny vavaky ny fanahy mibebaka sy torotoro kosa dia ekena mandrakariva. Rehefa voahitsy avokoa izay tsy mety rehetra fantatra, dia mahazo mino isika fa hamaly ny fangatahantsika Andriamanitra. Ny fahamendrehantsika manokana tsy hahazo antsika velively ny fankasitrahan’Andriamanitra; ny fahamendrehan’i Jesosy no hamonjy antsika, ary ny rany no hanadio antsika; kanefa misy asa tsy maintsy ataontsika amin’ny fanarahana ireo fepetra hahazoana fankasitrahana.”
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
Ny singa iray hafa amin’ny vavaka maharesy dia ny finoana. “Izay manatona an’Andriamanitra dia tsy maintsy mino fa Izy dia misy, ary Izy no mpamaly soa izay mitady Azy fatratra.” Hebreo 11:6. Hoy Jesosy tamin’ny mpianany: “Koa na inona na inona irinareo, raha mivavaka ianareo, minoa fa efa noraisinareo izany, dia ho azonareo izany.” Marka 11:24. Raisintsika araka ny teniny va Izy?” Steps to Christ, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Ity dia lesona ho an’ny zatovolahy izay milaza tena ho mpanompon’Andriamanitra, mitondra ny hafany, nefa misandratra amin’ny fanombanany ny tenany. Tsy misy zavatra miavaka azony arahina ao amin’ny fanandramany, tahaka izay azon’i Elia natao, kanefa mahatsapa izy fa ambony loatra ka tsy hanao adidy izay heveriny ho asa fanompoana iva. Tsy mety hidina hiala amin’ny fahamendrehany maha-mpitory teny izy mba hanao fanompoana ilaina, satria matahotra izy sao dia hanao ny asan’ny mpanompo. Izay rehetra tahaka izany dia tokony hianatra amin’ny ohatr’i Elia. Ny teniny no nanidy ny rakitry ny lanitra, dia ny ando sy ny ranonorana, tsy hidina amin’ny tany nandritra ny telo taona. Ny teniny irery ihany no lakile nanokatra ny lanitra sy nampidina ranonorana mivatravatra. Nomen’Andriamanitra voninahitra izy, raha nanolotra ny vavaka tsotrany teo anatrehan’ny mpanjaka sy ny Israelita an’arivony, ka ho valin’izany dia nipoitra avy tany an-danitra ny afo ka nandrehitra ny fanatitra teo ambonin’ny alitara. Ny tanany no nanatanteraka ny fitsaran’Andriamanitra tamin’ny namonoany mpisoron’i Bala dimanjato amby valopolo; kanefa, rehefa vita ny fisasarana nandreraka sy ny fandresena niharihary indrindra tamin’io andro io, izy izay afaka nitondra rahona sy ranonorana ary afo avy tany an-danitra dia nety hanao ny fanompoan’ny mpanompo iva ka hihazakazaka teo alohan’ny kalesin’i Ahaba tao anatin’ny haizina sy ny rivotra ary ny ranonorana mba hanompo ilay mpanjaka izay tsy natahorany notsindriany mivantana noho ny fahotany sy ny heloka bevava nataony. Niditra tao anatin’ny vavahady ny mpanjaka. Elia nisaron-tena tamin’ny lambany ka nandry teo amin’ny tany ngazana.” Testimonies, volume 3, 287.