Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Petera dia teo Kaisaria Filipy ara-panoharana tamin’ny ora fahatelo, teny an-dalana ho any Kaisaria Maritima sy ny ora fahasivy. Araka an’i Matio sy Marka, enina andro tatỳ aoriana, Petera sy Jakoba ary Jaona dia teo an-tendrombohitry ny Fiovan-tarehy. Lioka kosa milaza hoe valo andro, teo anelanelan’i Panium sy ny Tendrombohitra. Avy amin’ny vavahadin’ny helo, ao Kaisaria Filipy, ka hatramin’ny fahafatesan’ny hazo fijaliana, miaraka amin’ny fijanonana iray eny an-dalana eo amin’ny Tendrombohitry ny Fiovan-tarehy. Dingana telo avy any Panium mankany amin’ny lalàn’ny Alahady. Kaisaria eo am-piandohana, ny Tendrombohitra eo afovoany, ary Kaisaria eo amin’ny farany. Helo eo am-piandohana, fahafatesana eo amin’ny farany, miaraka amin’ny voninahitr’Andriamanitra eo afovoany. Fikomiana alfa asehon’ny vavahadin’ny helo ary fikomiana omega asehon’ny fahafatesan’ny Zanak’Andriamanitra.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Ny Kaisaria Filipy no fototra, fa teo no nanondroan’i Kristy ilay Vatolampy izay hanorenany ny fiangonany. Ny Tendrombohitry ny Fiovan-tarehy no dingana faharoa, izay amafaranana ny tempoly sy ametrahana ny vato fehizoro faratampony. Ny dingana fahatelo amin’ny fitsarana teo amin’ny hazo fijaliana no nanaraka taorian’izany.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Ary hoy Izy taminy hoe: Lazaiko aminareo marina tokoa: misy ny sasany amin’izay mitsangana eto, izay tsy hanandrana fahafatesana mandra-pahitany ny fanjakan’Andriamanitra tonga amin-kery. Ary rehefa afaka henemana, Jesosy naka an’i Petera sy Jakoba ary Jaona niaraka taminy, dia nitondra azy niakatra nitokana tany an-tendrombohitra avo iray; ary niova tarehy teo anoloan’izy ireo Izy. Ary ny fitafiany dia tonga namirapiratra, fotsy indrindra tahaka ny ranomandry, ka tsy misy mpanadio lamba etỳ an-tany mahafotsy toy izany. Ary niseho taminy Elia mbamin’i Mosesy; ary niresaka tamin’i Jesosy izy ireo.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Ary namaly Petera ka nanao tamin’i Jesosy hoe: Tompoko, tsara raha eto isika; koa aoka hanao lay telo isika: ny iray ho Anao, ary ny iray ho an’i Mosesy, ary ny iray ho an’i Elia.
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
Fa tsy fantany izay holazaina; fa raiki-tahotra indrindra izy ireo. Ary nisy rahona nanaloka azy; ary nisy feo nivoaka avy tao amin’ny rahona nanao hoe: Ity no Zanako malalako; henoy Izy. Ary niaraka tamin’izay, nony nijery manodidina izy, dia tsy nahita olona intsony, afa-tsy Jesosy irery teo aminy. Ary raha nidina avy tany an-tendrombohitra izy ireo, dia nandrara azy mba tsy hilaza amin’olona na amin’iza na amin’iza ny zavatra izay efa hitany, mandra-pitsangan’ny Zanak’olona amin’ny maty. Ary notanany tao am-pony izany teny izany, sady nifampaka izy samy izy ny amin’izay hevitr’izany fitsanganana amin’ny maty izany. Marka 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Teny an-tendrombohitra, Petera dia manolotra ny hanorina tabernakely ho an’i Mosesy sy Kristy ary Elia.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
“Nandalo tamin’ny fahafatesana i Mosesy, fa nidina i Mikaela ka nanome fiainana azy talohan’ny nahitan’ny tenany fahalòvana. Niezaka nihazona ny tenany Satana, ka nitaky azy ho azy; fa i Mikaela nanangana an’i Mosesy tamin’ny maty ka nitondra azy ho any an-danitra. Niteny ratsy tamin’Andriamanitra tamin-katezerana mafy Satana, ka niampanga Azy ho tsy marina noho ny namelany ny rembiny halaina taminy; nefa Kristy tsy mba nananatra ny fahavalony, na dia tamin’ny alalan’ny fakam-panahiny aza no nahalavoan’ilay mpanompon’Andriamanitra. Tamim-pahalemem-panahy no nanolorany azy tamin’ny Rainy, ka nanao hoe: ‘Hananatra anao anie Jehovah.’”
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
“Efa nilaza tamin’ny mpianany Jesosy fa misy ny sasany amin’izay mitsangana eo aminy izay tsy hanandrana fahafatesana mandra-pahitany ny fanjakan’Andriamanitra tonga amin-kery. Tamin’ny fiovan-tarehy no nahatanterahan’izany teny fikasana izany. Tao dia niova ny endrik’i Jesosy ka namirapiratra tahaka ny masoandro. Fotsy sady manjelanjelatra ny fitafiany. Teo i Mosesy mba haneho ireo izay hatsangana amin’ny maty amin’ny fisehoan’i Jesosy fanindroany. Ary i Elia, izay nakarina tsy nahita fahafatesana, dia naneho ireo izay hovana ho amin’ny tsy fahafatesana amin’ny fihavian’i Kristy fanindroany ka hakarina ho any an-danitra nefa tsy hahita fahafatesana. Talanjona sy raiki-tahotra ny mpianatra raha nahita ny voninahitra faratampon’i Jesosy sy ny rahona izay nanarona azy, ary nandre ny feon’Andriamanitra tamin’ny fiandrianana mahatahotra nanao hoe: ‘Ity no Zanako malalako; henoy Izy.’” Early Writings, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
Ny Tendrombohitry ny Fiovan-tarehy dia manondro tabernakely telo. Ny tabernakelin’i Mosesy tany am-piandohan’ny Isiraely fahiny, ny tabernakelin’i Kristy araka izay asehon’ny fahatongavany ho nofo, ary ny tabernakely izay ny iray hetsy sy efatra alina sy efatra arivo, araka izay asehon’i Elia. Ny iray hetsy sy efatra alina sy efatra arivo dia ireo izay tsy hanandrana fahafatesana mandra-pahitany ny Fiavian’i Kristy Fanindroany. Ny Tendrombohitra dia manondro ny teboka izay ametrahana ny tombo-kase eo amin’ny iray hetsy sy efatra alina sy efatra arivo.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Ny tabernakelin’ny iray hetsy sy efatra amby efapolo arivo dia atsangana amin’ny Fetin’ny Tabernakely tandindon’ny tena izy. Ny Tendrombohitra no manondro ireo izay tsy hanandrana fahafatesana, ary mametraka vavolombelona telo fa rehefa mahita ny voninahitr’Andriamanitra eo an-tendrombohitra izy ireo, dia izany no Fetin’ny Tabernakely tandindon’ny tena izy.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Izy ireo dia atsangana ho tabernakelin’i Elia, izay nanomboka naorina tamin’ny 2023, fony samy natsangana tamin’ny maty i Mosesy sy Elia. Voalohany dia napetraka ny fanorenana, dia ilay fanorenana tokana izay azo apetraka ihany, ary izany fanorenana izany dia Kristy, ilay vato fehizoro sy vato fanorenana. Avy eo dia apetraka ny vato famaranana, izay maneho ny famehezana ny iray hetsy sy efatra amby efatra alina araka izay naseho teo amin’ny Tendrombohitry ny Fiovan-tarehy. Teo an-tendrombohitra, Petera sy Jakoba ary Jaona dia maneho ireo izay tena tsy hanandrana fahafatesana. Tatỳ aoriana Petera dia nanoratra fa ny fanjakan’ny mpisorona dia ireo izay efa nanandrana fa tsara ny Tompo, ary izay trano ara-panahy. Nanandrana ny fiainana izy ireo, ka noho izany dia tsy manandrana fahafatesana.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
Raha efa nanandrana ianareo ka nahita fa tsara fanahy ny Tompo. Manatona Azy ianareo, dia toy ny manatona vato velona, izay nolavin’ny olona tokoa, nefa voafidin’Andriamanitra sady sarobidy; ary ianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. Koa izany no voasoratra ao amin’ny Soratra Masina hoe: Indro, mametraka ao Ziona Aho vato fehizoro lehibe, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra. 1 Petera 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
Ny teny nadika hoe “confounded” dia midika hoe “ho menatra.” I Petera no misolo tena ny sisa, ary ny fifaliany dia ampitahaina amin’ireo izay nandà ny hafatry ny ranonorana farany. Fanalahidy iray momba ny iray hetsy sy efatra alina sy efatra arivo, satria nomena an’i Petera ny “lakile” ho amin’ny fanjakana, dia ilay “vato fehizoro lehibe” izay napetraka tao Ziona. Mahagaga eo imason’ny marina izany vato izany, ary vato mahatafintohina ho an’ireo mamo amin’i Efraima.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
Ny vato izay nolavin’ny mpanao trano no tonga vato fehizoro. Avy tamin’i Jehovah izany; mahagaga eo imasontsika izany. Salamo 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
Yesosy dia nanao fanamarihana momba ireo andininy ireo teo amin’ny famaranana ny fanoharana ny amin’ny tanim-boaloboka.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
Hoy Jesosy taminy hoe: Tsy mba novakinareo va na oviana na oviana tao amin’ny Soratra Masina hoe: Ny vato izay nolavin’ny mpanao trano, dia izany no tonga fehizoro; avy tamin’ny Tompo izany, ka mahagaga eo imasontsika? Koa izany no ilazako aminareo fa ny fanjakan’Andriamanitra dia hesorina aminareo ka homena firenena izay mamoa ny vokany. Ary izay rehetra ho lavo amin’io vato io dia hotorotoroina; fa izay hianjeran’io kosa dia hodioviny ho vovoka. Ary rehefa ren’ny lohan’ny mpisorona sy ny Fariseo ny fanoharany, dia fantany fa izy ireo no nolazainy. Fa raha nitady hisambotra Azy izy, dia natahotra ny vahoaka, satria nataon’ireo ho mpaminany Izy. Matio 21:42–46.
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Izay manaiky ny hafatra fototra dia ho torotoro, fa Kristy no Vatolampy, ary ny asan’ny filazantsara dia ny hanetry ny olombelona ho amin’ny vovoka.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Inona no atao hoe fanamarinana amin’ny finoana? Izy no asan’Andriamanitra amin’ny fampietrena ny voninahitr’olombelona ho amin’ny vovoka, ary amin’ny fanaovany ho an’ny olona izay tsy hainy atao ho an’ny tenany. Rehefa hitan’ny olona ny maha-tsinontsinona azy, dia voaomana izy hitafy ny fahamarinan’i Kristy. Rehefa manomboka midera sy manandratra an’Andriamanitra mandritra ny andro tontolo izy, dia amin’ny fijerena no anovàna azy ho amin’izany endrika izany ihany. Inona no atao hoe fanavaozana? Izy no fampahafantaran’Andriamanitra amin’ny olona ny tena toetrany marina, dia ny hoe ao amin’ny tenany ihany dia tsy misy vidiny izy.” Manuscript Releases, volume 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Izay mandà ny vato fehizoro dia ho levona, tahaka ny nanjo ny Isiraely fahiny tamin’ny fahatanterahan’ny fampiharana nataon’i Jesosy ny fanoharana ny amin’ny tanim-boaloboka. Nandà an’i Kristy ny Jiosy; ary nandà an’i Mosesy koa izy, satria raha nino an’i Mosesy izy, dia ho nino an’i Kristy koa. Nolaviny ny lalàn’Andriamanitra, ka ny didin’olona no nampianariny ho foto-pampianarana. Kristy sy Mosesy ary ny Lalàna dia samy tandindon’ny fanorenana avokoa, ary Kristy no hany fanorenana azo apetraka; nefa Kristy amin’ny maha-fanorenana Azy dia aseho amin’ny tandindona maro. Mosesy sy ny Lalàna dia samy fanoharana maneho izany zava-misy izany. Kristy no hany fanorenana, kanefa izany dia midika ihany fa ireo fanorenana hafa ao amin’ny Teniny ara-paminaniana dia tandindon’ny lafiny sasany amin’ny toetrany fotsiny ihany.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Fa tsy misy olona mahazo mametraka fanorenana hafa afa-tsy izay efa voaorina, dia Jesosy Kristy izany. 1 Korintiana 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
Jesosy no Teny, ary noho izany ireo fitsipika ao anatin’ny Teniny dia maneho ny Tenany. Izany no antony anoratan’i Rahavavy White fa ny Didy Folo dia dika mitovy amin’ny toetran’i Kristy. Izy no Voalohany sy Farany, ary rehefa aseho amin’izany fomba izany dia manambara fa i Kristy dia mandrakariva mampiseho ny fiafaran-javatra iray miaraka amin’ny fiandohan’izany zavatra izany. Amin’ny maha-Teny Azy dia “Fahamarinana” koa Izy, ary ny fahamarinana dia rafitra ara-paminaniana. Izy no Liona avy amin’ny firenen’i Joda rehefa manisy tombo-kase sy manala tombo-kase ny Teniny Izy. Izy koa no vato fehizoro izay tonga vato tampony. Ny vato fehizoro dia fanehoana tsotra fotsiny Azy amin’ny maha-fanorenana fototra Azy, na ny litera voalohan’ny teny hebreo hoe “fahamarinana.” Ny vato tampony no asa famaranana eo ambonin’ny tempoly, ary rehefa ampifanarahana amin’ny rafitry ny fahamarinana, ny vato tampony dia mahery avo roa amby roapolo heny noho ny vato fehizoro. Izay mahatalanjona eo imason’ireo izay efa nanandrana fa tsara ny Tompo, dia ny fomba anondroan’ireo foto-kevitry ny rafitry ny fahamarinana izay ampifanarahana amin’ny vato fehizoro sy ny vato tampony ny iray amin’ireo fanalahidy ara-paminaniana izay nomena an’i Petera.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Ny litera voalohany, alfa, dia iray; fa ny litera farany, omega, dia roa amby roapolo. Mamirapiratra tahaka ny masoandro ny firavakan’i Miller; nefa rehefa namory ireo firavaka ilay lehilahy mpamafa vovoka, dia namirapiratra avo folo heny kokoa izy ireo. Ny fahafantarana fa ny faran’ny tsipika ara-paminaniana iray dia mitovy amin’ny fiandohan’ny tsipika ara-paminaniana iray, nefa mahery kokoa noho izany, dia “mahagaga.” Singa iray amin’ny toetran’i Kristy izany; iray amin’ireo fanalahidy nomena an’i Petera mba hamatotra ny iray hetsy sy efatra amby efatra alina.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
Ny “trano ara-panahy” nolazain’i Petera dia ilay vata ao amin’ny nofin’i William Miller, ary koa ilay trano fitahirizana ny fahafolonkarena sy ny fanatitra ao amin’i Malakia. Rehefa vohaina ny varavaran-kelin’ny lanitra, dia misy sokajy iray ariana hivoaka ny efitra, ary ny sokajy iray kosa atsipy ao anatin’ilay vata ka omena ny fitafiana rongony fotsy ho fanamian’ny fiangonan’Andriamanitra mandresy.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
“Tamim-pahatsorana sy ampahibemaso no naneken’ny vahoakan’i Joda ny hanaraka ny lalàn’Andriamanitra. Nefa rehefa nesorina vetivety ny herin’ny fitaoman’i Ezra sy Nehemia, dia maro no niala tamin’i Jehovah. Niverina tany Persia i Nehemia. Nandritra ny tsy naha-teo azy tao Jerosalema, dia niditra an-tsokosoko ny ratsy izay nandrahona ny hanimba ny firenena. Tsy vitan’ny hoe nahazo toerana tao an-tanàna ireo mpanompo sampy, fa nandoto tamin’ny fanatrehany hatramin’ny kianjan’ny tempoly mihitsy aza. Tamin’ny alalan’ny fanambadiana nifangaro dia nisy fifandraisana akaiky niforona teo amin’i Eliashiba mpisoronabe sy Tobia Amonita, fahavalo mangidin’i Isiraely. Vokatry ny firaisana tsy masina toy izany, dia navelan’i Eliashiba hipetraka tao amin’ny efitra iray mifandray amin’ny tempoly i Tobia, efitra izay nampiasaina taloha ho trano fitahirizana ny ampahafolon-karena sy ny fanatitr’ireo olona.”
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Noho ny habibiana sy ny famadihan’ny Amonita sy ny Moabita tamin’ny Isiraely, dia efa nambaran’Andriamanitra tamin’ny alalan’i Mosesy fa tokony ho voaroaka mandrakizay tsy ho ao amin’ny fiangonan’ny olony izy ireo. Jereo ny Deoteronomia 23:3–6. Ho fanambaniana izany teny izany, ny mpisoronabe dia nanary ny fanatitra voatahiry tao amin’ny efi-tranon’ny tranon’Andriamanitra, mba hanomezana toerana ity solontenan’ny firazanana voarara ity. Tsy nisy fanamavoana lehibe kokoa an’Andriamanitra azo naseho noho ny nanomezana tombon-tsoa toy izany an’ity fahavalon’Andriamanitra sy ny fahamarinany ity.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
« Rehefa niverina avy tany Persia i Nehemia, dia nahalala ny fanamasinana zava-masina natao tamim-pahasahiana izy, ka nandray fepetra haingana handroahana ilay niditra an-keriny. “Nalahelo mafy aho,” hoy ny fanambarany; “koa nariako hivoaka avy ao amin’ilay efi-trano avokoa ny fanaka rehetra tao an-tranon’i Tobia. Dia nandidy aho, ka nodiovina ny efi-trano; ary naveriko tao indray ny fanaka tao amin’ny tranon’Andriamanitra mbamin’ny fanatitra hohanina sy ny ditin-kazo manitra.” »
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
“Tsy ny tempoly ihany no efa nolotoina, fa ny fanatitra koa dia nampiasaina tamin’ny tsy tokony ho izy. Izany no nitarika tamin’ny fanakiviana ny fahalalahan-tanan’ny olona. Very ny zotom-pony sy ny hafanam-pony, ka nisalasala izy handoa ny ampahafolony. Tsy ampy ny famatsiana ny trano fitahirizam-bolan’ny tranon’i Jehovah; maro tamin’ireo mpihira sy ny hafa izay niasa tamin’ny fanompoana tao amin’ny tempoly, noho ny tsy nahazoany fanohanana ampy, no nandao ny asan’Andriamanitra mba hiasa any amin’ny toeran-kafa.
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
“Nehemia dia niasa mba hanitsy ireo fanararaotana ireo. Nampiangoniny ireo izay niala tamin’ny fanompoana tao an-tranon’i Jehovah, ‘ary nametrany teo amin’ny toerany avy izy ireo.’ Izany no nanome aingam-panahy sy fahatokiana ny vahoaka, ka nitondra ‘ny fahafolon-karena amin’ny vary sy ny divay vaovao ary ny diloilo’ i Joda rehetra. Lehilahy izay ‘natao ho mahatoky’ no notendrena ho ‘mpitahiry ny firaketana ao amin’ny trano firaketana,’ ‘ary ny raharahany dia ny hizara amin’ny rahalahiny.’” Mpaminany sy Mpanjaka, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Rehefa “nandroaka an’i Tobia”, dia naneho mialoha an’i Kristy nandroaka ny mpanakalo vola hiala tao amin’io tempoly io ihany izy. Tsy ny tempoly fotsiny akory, fa ilay efitra tao amin’ny tempoly izay nitahirizana ny ampahafolony mihitsy. Rehefa i Eliakima, ilay Filadelfiana, no nisolo an’i Sebna, ilay Laodikiana, dia i Sebna no mpitahiry rakitra izay natsipy ho any an-tsaha lavitra.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Izao no lazain’i Jehovah, Andriamanitry ny maro: Mandehana, mankanesa amin’ity mpitahiry rakitra ity, dia amin’i Sebna, izay lehiben’ny ankohonana, ka lazao hoe: Inona no anananao atỳ, ary iza no anananao atỳ, no nandavahanao fasana ho anao atỳ, tahaka izay mandavaka fasana ho azy eny amin’ny avo sy manao fitoerana ho azy ao amin’ny vatolampy? Indro, Jehovah hanesotra anao amin-kery ho amin’ny fahababoana, ary hosaronany tokoa ianao. Eny, hahodiny mafy sy hatsipiny tahaka ny baolina ho any amin’ny tany malalaka ianao; any no hahafatesanao, ary any no hahatonga ireo kalesin’ny voninahitrao ho fahafaham-baraka ho an’ny tranon’ny tomponao. Ary horoahiko hiala amin’ny toeranao ianao, ary hasehony hidina hiala amin’ny fanjakanao.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 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.
Ary amin’izany andro izany dia hantsoiko Elyakima mpanompoko, zanak’i Hilkia; ary hotafiako ny akanjonao izy, ary hampahereziko amin’ny fehikibonao, ary hatolotro eo an-tànany ny fahefanao; ka ho ray ho an’ny mponina any Jerosalema sy ho an’ny taranak’i Joda izy. Ary ny fanalahidin’ny tranon’i Davida dia hapetrako eo an-tsorony; ka hamoha izy, fa tsy hisy hanidy; ary hanidy izy, fa tsy hisy hamoha.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Dia hamehezako ho tahaka ny fantsika amin’ny fitoerana mafy orina izy; ary ho seza fiandrianam-boninahitry ny tranon-drainy izy. Ary hahantona aminy ny voninahitra rehetra amin’ny tranon-drainy, dia ny taranaka sy ny sampany rehetra, mbamin’ny fanaka madinika rehetra, hatramin’ny fanaky ny kaopy ka hatramin’ny fanaky ny sinibe rehetra. Amin’izany andro izany, hoy Jehovah, Tompon’ny maro, dia hesorina ny fantsika izay nohomboana tamin’ny fitoerana mafy orina, ka hotapahina sy hianjera; ary ho tapaka ny enta-mavesatra izay teo aminy; fa Jehovah no efa nilaza izany. Isaia 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
Amin’ny andro hanariana an’i Sebna, ilay Laodiseana adala, dia omena an’i Eliakima ny fitondrana ny fiangonana mpandresy. Rehefa manadio ny tempoly an’ireo efatra amby efatra alina sy iray hetsy Kristy, amin’ny fako izay nandrakotra ireo vatosoa sarobidy, dia ambarany fa Izy no “handrakotra” ireo izay asehon’i Sebna. Talohan’ny namohàna ny varavaran’ny lanitra dia rakotry ny fako ireo vatosoa, ary rehefa ariana ny fako, dia rakotry ny henatra kosa izany fako izany. Ny nofin’i William Miller dia manondro ny fanisiana tombo-kase ireo efatra amby efatra alina sy iray hetsy.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Ny vata, dia trano firaketana ao amin’i Malakia, trano ara-panahy ao amin’i Petera, ary ilay tabernakelyn’i Elia izay nanirin’i Petera haorina. Ilay lehilahy mitondra borosy fanadiovana vovoka dia mampiseho ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo raha manipy ny firavaka sarobidy ao anatin’ilay vata Izy. Malakia dia manondro ilay fitsapana izay manaporofo fa tena niverina tamin’Andriamanitra ny olony.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Dia ireo izay natahotra an’i Jehovah no nifampiresaka matetika; ary Jehovah nihaino ka nandre izany; ary nisy boky fahatsiarovana nosoratana teo anatrehany ho an’izay natahotra an’i Jehovah sy nihevitra ny anarany. Ary ho Ahy ireo, hoy Jehovah, Tompon’ny maro, amin’izany andro anaovako ny firavako; ary hiantra Azy Aho, tahaka ny hiantran’ny olona ny zanany lahy izay manompo azy. Dia hiverina ianareo ka hanavaka ny marina sy ny ratsy fanahy, dia izay manompo an’Andriamanitra sy izay tsy manompo Azy. Malakia 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
Ny fiverenana dia teny manan-danja ao amin’ity andalan-teny ity, fa Andriamanitra miantso ny olony hiverina aminy; nefa Izy koa manamby izany vahoaka izany mba hizaha toetra Azy amin’ny fampodiana ny fahafolonkarena sy ny fanatitra; ary mbola hisy koa ny fotoana izay “hiverenan’ny” marina, ka amin’izany no “hanavahany” ny hendry sy ny adala. Ireo izay natahotra an’i Jehovah sy nihevitra ny anarany no ireo izay ho faneva ho an’ny iray hetsy sy efatra amby efapolo arivo.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Ny fahatahorana an’i Jehovah no fitsapana voalohany; koa rehefa milaza ny andininy faha-enina ambin’ny folo hoe: “dia” izay natahotra an’i Jehovah, dia manondro miverina ao anatin’ny fitantarana ara-paminaniana izany.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
Ny teninareo dia mafy nanohitra Ahy, hoy Jehovah. Nefa ianareo manao hoe: Inona no betsaka nolazainay nanohitra Anao? Hoy ianareo: Zava-poana ny manompo an’Andriamanitra; ary inona no soa azonay tamin’ny nitandremanay ny didiny sy ny nandehananay tamin’alahelo teo anatrehan’i Jehovah, Tompon’ny maro? Ary ankehitriny izahay miantso ny mpiavonavona hoe sambatra; eny, ny mpanao ratsy dia asandratra; eny, izay maka fanahy an’Andriamanitra aza dia voavonjy. Malakia 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malakia dia manao hoe: “ary ankehitriny ataontsika hoe sambatra ny mpiavonavona.” Ny mamoan’i Efraima dia antsoina hoe “satroboninahitry ny fiavonavonana,” ary faly izy ireo rehefa nihevitra fa maty i Mosesy sy Elia, dia ireo mpaminany roa izay nampijaly azy. Tena faly tokoa izy ireo, ka nifanolotra fanomezana.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Ary angilangilangin’izy ireo dia handry eo amin’ny lalambe ao amin’ilay tanàna lehibe, izay antsoina ara-panahy hoe Sodoma sy Egypta, izay toerana nanomboana ny Tompontsika tamin’ny hazo fijaliana koa. Ary ny olona avy amin’ny firenena sy fokom-pirenena ary samy hafa fiteny ary jentilisa dia hijery ny fatin’izy ireo mandritra ny telo andro sy tapany, ka tsy havelany halevina ao am-pasana ny fatin’izy ireo. Ary izay monina ambonin’ny tany dia hifaly noho ny aminy sy hifampifaly, ary hifanolotra fanomezana; satria ireo mpaminany roa ireo dia nampijaly izay monina ambonin’ny tany. Apokalypsy 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Faly ny mpiavonavona hatramin’ny 18 Jolay 2020 ka mandritra ny taona 2023. Tamin’ny 18 Jolay 2020, ny hafatra dia “mahery setra” nanohitra ny “Tompo.” Tamin’ny 18 Jolay 2020 dia tsy tsapantsika ny halehiben’ny faharatsian’ny teny nataontsika nanohitra an’Andriamanitra sy ny Teniny. Noho ny fahadisoam-panantenana dia niditra tao amin’ny fotoam-piandrasana isika, araka izay asehon’ny fisaonana hoe: “Zava-poana ny manompo an’Andriamanitra; ary inona moa no soa azontsika tamin’ny fitandremantsika ny didiny sy ny fandehanantsika tamim-pisaonana teo anatrehan’i Jehovah, Tompon’ny maro?” Mifanindran-dàlana amin’ny fisaonan’i Jeremia izany, raha asehony an-tsary ny fahadisoam-panantenana voalohany.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Tsy nipetraka teo amin’ny fivorian’ny mpaniratsira aho, na nifaly; nipetraka irery aho noho ny tananao; fa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fanaintainiako, ary tsy azo sitranina ny feriko, izay mandà tsy ho sitrana? Ho tonga amiko tahaka ny mpamitaka va Hianao, sy tahaka ny rano mitsahatra? Jeremia 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Ny teninay dia hentitra tamin’ilay faminaniana ny 18 Jolay 2020, ary tamin’izany fotoana izany dia mbola tsy fantatray ny halehiben’ny fikomiànay. Tamin’ny fahadisoam-panantenana dia efa nanomboka ny fotoana fiandrasana, raha mbola nisaona ny antokon’olona iray ary nifaly kosa ny antokon’olona iray hafa. Ao anatin’izany toe-javatra izany no ambaran’i Malakia hoe:
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Ary izay natahotra an’i Jehovah dia nifampiresaka matetika; ary Jehovah nihaino sy nahare izany, ka nisy bokin-tsiarovana nosoratana teo anatrehany ho an’izay natahotra an’i Jehovah sy nihevitra ny anarany. Ary ho Ahy ireo, hoy Jehovah, Tompon’ny maro, amin’ny andro hanangonako ny firavako; ary hiantrako izy, tahaka ny iantran’ny lehilahy ny zanany lahy izay manompo azy.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Dia dia hiverina ianareo ka hanavaka ny marina sy ny ratsy fanahy, dia ny manompo an’Andriamanitra sy ny tsy manompo Azy. Malakia 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
Tamin’ny taona 2024 dia tonga ilay fizahan-toetra fototra izay aseho ho ny fahatahorana an’i Jehovah. Kilasy roa no naseho tamin’izany fizahan-toetra izany, ary ilay vondrona izay nahaforona ireo kilasy roa ireo dia efa nifampiresaka matetika tamin’ny alalan’ny fivoriana Zoom tsy tapaka, nandritra ireo telo andro sy tapany. Nihaino ny dinik’izy ireo ny Tompo. Ilay kilasy izay natahotra an’i Jehovah dia nihevitra ny anarany; Palmoni, ilay Liona avy amin’ny firenen’i Joda, ny Alfa sy Omega, ny Fahamarinana, ny Teny, ilay Mpahay Fiteny Mahagaga, ny vato fehizoro sy vato famaranana, ny Zanak’ondry, ny Mpisoronabe any An-danitra, ny Tempoly, ny Vatolampy. Ireo izay tafiditra ao anatin’izany boky izany dia ho firavaka sarobidy eo amin’ny satroboninahitra izay maneho ny fanevan’ny fanjakan’ny voninahitra. Rehefa manangona ireo firavaka sarobidy ireo Izy, dia amin’izay izy ireo no miverina ka mahay manavaka ny marina sy ny ratsy fanahy. Rehefa manipy ireo firavaka sarobidy ao anatin’ny vata Izy, dia amin’izay no ahafantarana izay adala sy izay hendry.
Malachi records:
Mpanoratra izao i Malakia:
Return unto me, and I will return unto you,
Miverena amiko, dia hiverina aminareo Aho,
But ye said, Wherein shall we return?
Fa hoy hianareo hoe: Amin’ny inona no hiverenantsika?
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Ento avokoa ny ampahafolon-karena rehetra ho ao amin’ny trano firaketana, mba hisy hanina ao an-tranoko; ary izahao toetra Aho ankehitriny amin’izany, hoy Jehovah, Tompon’ny maro, raha tsy hovohako ho anareo ny varavaran’ny lanitra ka handatsahako fitahiana ho anareo mandra-paha-tsy hisy fitoerana handraisana azy intsony.
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Ny trano fitahirizana dia ny vata, ary ny ampahafolony dia ireo virijina hendry. Ny trano fitahirizana dia ny Tenin’Andriamanitra napetraka ao anatin’ny rafitra vaovao momba ny fahamarinana. Ny firavaka sarobidy izay ariana ao anatin’izany vata izany dia ireo fahamarinana mifandray amin’ny hafatry ny Antso amin’ny Mamatonalina. Ny ampahafolony dia notehirizina tao amin’ny efitra iray voafaritra tao amin’ny tempoly, araka izay aseho ao amin’ny fanadiovan’i Nehemia. Ny vata sy ny trano fitahirizana, na ny trano ara-panahin’i Petera, dia maneho ny tempolin’Andriamanitra, ary ny firavaka sarobidy dia maneho ireo tempoly olombelona izay ampiraisina amin’ny Maha-Andriamanitra ao amin’ny miafin’ny Avo Indrindra. Ny iraka olombelona dia tsy azo sarahina amin’ny hafatra avy amin’Andriamanitra. Ny firavaka sarobidy dia sady irak’Andriamanitra no hafatra ambarany koa. Matetika ny Tsindrimandry no manondro ny hafatra sy ny mpitondra hafatra ho zavatra iray mitambatra.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Andriamanitra dia niantso ny fiangonany amin’izao andro izao, tahaka ny niantsoany ny Isiraely fahiny, mba hijoro ho fahazavana eto an-tany. Tamin’ny antsy lehibe sy mahery an’ny fahamarinana, dia ny hafatry ny anjely voalohany sy faharoa ary fahatelo, no nanavahany azy tamin’ny fiangonana sy tamin’izao tontolo izao, mba hitondrany azy ho amin’ny fifanakaikezana masina Aminy. Efa nataony mpitahiry ny lalàny izy, ary nankininy taminy ny fahamarinana lehibe momba ny faminaniana ho amin’izao andro izao. Tahaka ireo tenin’Andriamanitra masina nankinina tamin’ny Isiraely fahiny, ireo dia fitokisana masina tsy maintsy ampitaina amin’izao tontolo izao. Ny anjely telo ao amin’ny Apokalypsy 14 dia maneho ny olona izay manaiky ny fahazavan’ny hafatr’Andriamanitra ka mivoaka ho solontenany hampaneno ny fampitandremana manerana ny lavany sy ny sakany amin’ny tany. Kristy dia manambara amin’ny mpanaraka Azy hoe: ‘Hianareo no fahazavan’izao tontolo izao.’ Amin’ny fanahy rehetra izay manaiky an’i Jesosy, ny hazo fijalian’i Kalvary dia miteny hoe: ‘Indro ny hasarobidin’ny fanahy: “Mandehana hianareo any amin’izao tontolo rehetra izao, ka mitoria ny filazantsara amin’ny olombelona rehetra.”’ Tsy misy na inona na inona tokony havela hanakana io asa io. Izany no asa manan-danja indrindra ho an’izao andro iainana izao; ary tokony hahatratra lavitra tahaka ny mandrakizay izany. Ny fitiavana nasehon’i Jesosy ho an’ny fanahin’ny olona tao amin’ny sorona nataony ho fanavotana azy no hampihetsika ny mpanaraka Azy rehetra.” Testimonies, boky faha-5, 455.
We will begin to draw together these concepts in the next article.
Hanomboka hampifandray sy hanangona miaraka ireo hevitra ireo isika ao amin’ny lahatsoratra manaraka.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
“Nandritra ny dimampolo taona farany tamin’ny fiainako dia nanana tombontsoa sarobidy aho hahazoana fanandramana. Efa nanana fanandramana aho tao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Aseho ho manidina eo afovoan’ny lanitra ireo anjely ireo, mitory amin’izao tontolo izao hafatra fampitandremana, sady misy fiantraikany mivantana amin’ny olona velona amin’ny andro farany amin’ny tantaran’ity tany ity. Tsy misy olona mandre ny feon’ireo anjely ireo, satria tandindona izy ireo hanehoana ny vahoakan’Andriamanitra izay miasa mifanaraka amin’ny tontolon’ny lanitra. Ny lehilahy sy ny vehivavy, nohazavain’ny Fanahin’Andriamanitra sy nohamasinina tamin’ny alalan’ny fahamarinana, no mitory ireo hafatra telo araka ny filaharany.”
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
“Nandray anjara lehibe aho tao amin’ity asa manetriketrika ity. Saika mifamatotra amin’izany avokoa ny zavatra niainako manontolo amin’ny maha-Kristiana ahy. Misy amin’ireo mbola velona ankehitriny izay manana fanandramana mitovy amin’ny ahy. Fantatr’izy ireo ny fahamarinana misokatra ho an’izao andro izao; ary niara-nandroso tamin’ilay Mpitarika lehibe izy, dia ny Kapitenin’ny tafiky ny Tompo.
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
“Tamin’ny fanambaràna ireo hafatra ireo dia efa tanteraka ny antsipiriany rehetra ao amin’ny faminaniana. Ireo izay nomena tombontsoa handray anjara tamin’ny fanambaràna ireo hafatra ireo dia nahazo fanandramana izay manan-danja indrindra ho azy; ary ankehitriny, raha eo anivon’ny loza mananontanona amin’izao andro farany izao isika, rehefa hisy feo hohenoina etsy sy eroa manao hoe: ‘Indro Kristy atỳ,’ ‘Indro ny fahamarinana atỳ’; raha ny enta-mavesatry ny maro kosa dia ny hampihozongozona ny fanorenan’ny finoantsika izay nitarika antsika hiala tamin’ny fiangonana sy tamin’izao tontolo izao mba hijoro ho vahoaka voatokana eto amin’izao tontolo izao, dia tahaka an’i Jaona no hitondrana ny fijoroana ho vavolombelontsika:”
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“‘Izay efa hatramin’ny voalohany, izay efa renay, izay efa hitan’ny masonay, izay efa nojerentsika tsara, ary efa notsapain’ny tananay, dia ny amin’ny Tenin’ny fiainana; … izay efa hitanay sy renay no ambaranay aminareo, mba hanananareo fiombonana aminay koa.’
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
“Vavolombeloko ny zavatra izay efa hitako aho, dia ny zavatra izay efa reko, sy ny zavatra izay notsapan’ny tanako momba ny Tenin’ny fiainana. Ary fantatro fa avy amin’ny Ray sy ny Zanaka izany fanambarana izany. Efa hitanay, ary manambara izahay, fa ny herin’ny Fanahy Masina no niaraka tamin’ny fanolorana ny fahamarinana, nampitandrina tamin’ny penina sy ny feo, ary nanome ny hafatra araka ny filaharany. Ny handà izany asa izany dia ho fandavana ny Fanahy Masina, ary hametraka antsika ao amin’ny antokon’izay efa niala tamin’ny finoana, nihaino fanahy mamitaka.”
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
“Ny fahavalo dia hampihetsika ny zavatra rehetra mba hanongotra ny fitokian’ny mpino amin’ireo andrin’ny finoantsika ao amin’ireo hafatra tamin’ny lasa, izay nametraka antsika teo ambonin’ny sehatra avo amin’ny fahamarinana mandrakizay, ary izay nampiorina sy nanome endrika ny asa. Jehovah Andriamanitry ny Isiraely no nitarika ny olony, ka nanambara taminy ny fahamarinana izay avy any an-danitra. Efa re ny feony, ary mbola re hatrany, manao hoe: Mandrosoa hery ho amin’ny hery, fahasoavana ho amin’ny fahasoavana, voninahitra ho amin’ny voninahitra. Mihamatanjaka sy mivelatra ny asa, fa Jehovah Andriamanitry ny Isiraely no fiarovana ny olony.
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
“Ireo izay mihazona ny fahamarinana amin’ny lafiny teôrika fotsiny, toy ny hoe amin’ny tendron’ny rantsan-tànany ihany, ka tsy nampiditra ny foto-keviny ho ao amin’ny fitoerana masina indrindra ao anatin’ny fanahy, fa nitahiry ny fahamarinana velona teo amin’ny kianja ivelany, dia tsy hahita na inona na inona masina ao amin’ny tantara lasa niainan’ity vahoaka ity, izay nahatonga azy ho izay maha-izy azy, sady nanorina azy ho mpiasa misionera mazoto sy tapa-kevitra eo amin’izao tontolo izao.
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
Ny fahamarinana ho an’izao andro izao dia sarobidy; kanefa izay tsy mbola torotoro fo tamin’ny niankohofany teo ambonin’ny Vatolampy, dia Kristy Jesosy, dia tsy hahita na hahatakatra izay atao hoe fahamarinana. Hekeny izay mahafinaritra ny heviny, ary hanomboka hamorona fanorenana hafa izy fa tsy ilay efa napetraka. Hidera ny fireharehany sy ny fiheverany tena izy, ka hihevitra fa mahay manaisotra ny andrin’ny finoantsika, ary manolo izany amin’ny andry izay noforoniny.
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Izany dia mbola hitohy mandra-paharetan’ny fotoana. Izay rehetra nianatra akaiky ny Baiboly dia hahita sy hahatakatra ny toerana lehibe sy manetriketrika iainan’ireo izay velona eo amin’ny sehatra famaranana ny tantaran’ity tany ity. Hahatsapa ny tsy fahampiany sy ny fahalemeny izy, ka hataony ho raharahany voalohany ny hanana, tsy endriky ny toe-panahy araka an’Andriamanitra fotsiny, fa firaisana velona amin’Andriamanitra. Tsy ho sahiny ny hiala sasatra mandra-piforonan’i Kristy ao anatiny, dia ilay fanantenan’ny voninahitra. Ho faty ny tena, ho voaroaka hiala ao amin’ny fanahy ny fireharehana, ary hanana ny fahalemem-panahy sy ny halemem-panahin’i Kristy izy.” Notebook Leaflets, 60, 61.