From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
Avy any Kaisaria Filipy ka hatrany Kaisaria Maritima, ka mijanona vetivety eny an-dalana ao an-Tendrombohitry ny Fiovan-tarehy; Petera dia tandindon’ireo efatra arivo amby efatra alina sy iray hetsy izay tonga eo amin’ilay mariky ny lalana amin’ny fetin’ny Trompetra eo amin’ny tsipika naorina teo ambonin’ireo tsipika roa misy andininy roa amby roapolo ao amin’ny Levitikosy telo amby roa-polo, mifamatotra amin’ny vanim-potoanan’ny Pentekosta tamin’ny andron’i Kristy. Levitikosy telo amby roa-polo, ny hazo fijaliana, Pentekosta ary Kornelio naniraka haka an’i Petera; ireo rehetra ireo dia atambatra ho tsipika manaraka tsipika miaraka amin’ny tandindon’ny ora fahatelo, fahenina ary fahasivy.
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
I Kristy tamin’ny ora fahatelo sy fahenina ary fahasivy teo amin’ny hazo fijaliana, i Petera tamin’ny ora fahatelo sy fahasivy tamin’ny Pentekosta ary i Kornelio tamin’ny ora fahasivy, i Petera tamin’ny ora fahenina tao Jopa ary tamin’ny ora fahatelo tao Kaisaria Filipy dia mifandray amin’ny Daniela toko fahiraika ambin’ny folo andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo, fa i Kaisaria Filipy dia Panium koa.
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
Nitory ny bokin’i Joela i Petera tamin’ny Pentekosta, ary rehefa nanolotra ny hafany tamin’ny ankohonan’i Kornelio i Petera, dia nilatsaka tamin’ny Jentilisa ny Fanahy Masina, tahaka ny nilatsahany tamin’ny Jiosy tamin’ny Pentekosta. Ny nilatsahan’ny Fanahy Masina ho an’ny Jiosy, ary taorian’izany ho an’ny Jentilisa, dia tandindon’ny nilatsahan’ny Fanahy Masina amin’ny andro farany. Roa sosona ny nilatsahan’ny Fanahy Masina amin’ny andro farany: manomboka amin’ny famafazana amin’ny 9/11 izany, izay miroso amin’ny farany ho amin’ny fanambarana ny Antso amin’ny Misasakalina ka tonga hatrany amin’ny lalàna alahady, ary avy eo dia tonga ny antso mafy ataon’ny anjely fahatelo, izay sady eo no amin’izany fotoana izany no ilatsahan’ny ranonorana farany tsy amin’ny fatra.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
Koa mifalia àry ianareo, ry zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny ranonorana aloha, ary hampidininy ho anareo ny ranonorana, dia ny ranonorana aloha sy ny ranonorana aoriana, amin’ny volana voalohany. Ary ny famoloana dia ho feno vary, ary ny fanantazana dia hitobaka divay sy menaka. Ary honerako aminareo ny taona izay lanin’ny valala sy ny koraika ary ny sompanga sy ny olitra, dia ilay miaramilako lehibe izay nirahiko ho eo aminareo. Joela 2:23–25.
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
I Petera dia maneho ireo izay mandray anjara amin’ny tantaran’ilay famafazana antonony teo aloha hatramin’ny 9/11 ka hatramin’ny lalàna alahady, ary koa ny ranonorana fara, izay mamerina ny “taona” izay maneho ireo taranaka efatra amin’ny fitomboan’ny fikomian’ny Advantista Mitandrina ny Andro Fahafito Laodikia izay nopotehina. Tao amin’ny tempoly, tamin’ny ora fahasivy, dia nanolotra ny famerenana amin’ny laoniny ny taona araka ny bokin’i Joela i Petera.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.
Koa mibebaha àry miverena ianareo, mba hovonoina ny fahotanareo, raha ho avy ny fotoan’ny famelombelomana avy amin’ny fanatrehan’ny Tompo; ary Izy haniraka an’i Jesosy Kristy, Izay notorina taminareo rahateo taloha; Izay tsy maintsy horaisin’ny lanitra mandra-pihavin’ny fotoan’ny fanarenana ny zavatra rehetra, izay efa nambaran’Andriamanitra tamin’ny vavan’ny mpaminany masiny rehetra hatramin’ny niandohan’izao tontolo izao. Fa Mosesy tokoa nilaza tamin’ny razana hoe: Mpaminany iray no hatsangan’i Jehovah Andriamanitrareo ho anareo avy amin’ny rahalahinareo, tahaka ahy; Izy no hohenoinareo amin’ny zavatra rehetra izay holazainy aminareo. Ary izao no hiseho: ny fanahy rehetra izay tsy hihaino izany Mpaminany izany dia hofongorana tsy ho isan’ny olona. Eny, ary ny mpaminany rehetra hatramin’i Samoela sy izay rehetra nanaraka azy, dia samy nanambara mialoha koa ireto andro ireto, araka izay rehetra niteny. Asan’ny Apostoly 3:19–24.
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
Ny famafana ny ota no asa farany ataon’i Kristy ao amin’ny fitsarana famotopotorana, ary ny famafana dia manomboka amin’ny tranon’Andriamanitra.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
Fa tonga ny fotoana izay tsy maintsy hanombohan’ny fitsarana ao amin’ny tranon’Andriamanitra; ary raha amintsika no anombohany voalohany, hanao ahoana ny hiafaran’izay tsy manaiky ny filazantsaran’Andriamanitra? Ary raha zara fa voavonjy ny marina, aiza no hisehoan’ny tsy matahotra an’Andriamanitra sy ny mpanota? Koa aoka izay mijaly araka ny sitrapon’Andriamanitra hanankina ny fanahiny Aminy amin’ny fanaovan-tsoa, tahaka ny amin’ny Mpahary mahatoky. 1 Petera 4:17–19.
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
Nahatakatra i Petera tamin’ny Pentekosta, ary koa tao an-tranon’i Kornelio tao Kaisaria amoron-dranomasina, fa tanteraka ny bokin’i Joela. Ny Pentekosta dia maneho ny lalàn’ny Alahady rehefa vita ny fitsarana amin’ny tranon’Andriamanitra, ary avy eo dia mifindra any amin’ny Jentilisa izany. Ny hafany amin’ny lalàn’ny Alahady dia ilay hafatra iray ihany izay nambara tamin’ny fahatongavan’ny Antso Misasakalina. Ny fanambarana alpha no fiandohan’ny vanim-potoana ara-paminaniana izay mifarana amin’ny fanambarana omega. I Petera dia maneho ireo izay manambara ny hafatra, ary ny hafatra dia manomboka amin’ny fanomezam-pahefana azy, izay voamariky ny famahana ny borikin’ny finoana silamo. Vahana ny boriky mba hanamarika ny fiandohan’ny Antso Misasakalina, ary vahana indray izany amin’ny lalàn’ny Alahady, izay famaranana ny Antso Misasakalina.
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
Noho izany, i Petera koa dia maneho ireo izay nanao ny faminaniana momba ny fanafihan’ny Islamo an’i Etazonia. Ny hafatr’i Petera ao amin’ny Antso Amin’ny Misasakalina dia fanitsiana ny hafatra izay nanamarika ny fahadisoam-panantenana voalohany sy ny fiandohan’ny fotoana fiandrasana. Noho izany, i Petera dia maneho ireo izay manambara ny hafatry ny Antso Amin’ny Misasakalina, izay efa nandalo ny fizahan-toetra fototra voalohany izay tonga tamin’ny taona 2024 ka nifarana ny 8 Mey 2025 tamin’ny fifidianana ny papa amerikanina voalohany, ho fahatanterahan’ny andininy fahaefatra ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo.
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
Ny fe-potoana manomboka amin’ny fetin’ny Trompetra ka hatramin’ny Pentekosta no fitsapana fahatelo sady fitsapana mampiharihary ny tena toetry ny vanim-potoanan’ny Pentekosta, araka izay asehon’ny Levitikosy toko faha-roa amby roa-polo. Ny foto-kevitry ny anjely telo izay nofaritan-dRahavavy White dia matematika fototra tsotra ihany koa. Lazainy fa tsy azo hisy hafatra fahatelo raha tsy misy hafatra voalohany sy faharoa. Satria Petera no mitory ny bokin’i Joela amin’ny Lalàn’ny Alahady pentekotista, dia mampianatra an’i Joela koa izy eo am-piandohan’ny fanambarana ny hafatry ny Antso Mamatonalina, izay no fitsapana mampiharihary ny tena toetra sady fitsapana fahatelo amin’ny vanim-potoanan’ny Pentekosta. Noho izany, Petera dia maneho ireo mahatoky mandritra ny fizotry ny fitsapana misy dingana telo izay nanomboka tamin’ny fotoana nanesorana ny tombo-kasen’ny Apokalypsin’i Jesosy Kristy, nanomboka ny 31 Desambra 2023. Raha eo i Petera amin’ny dingana fahatelo, dia tsy maintsy efa nizotra tamin’ireo dingana roa teo aloha izy, satria tsy azo hisy fahatelo raha tsy misy voalohany sy faharoa.
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
Ny fe-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo sy efatra arivo dia nanomboka tamin’ny 9/11, ary izany no nanokatra fizahan-toetra misy dingana telo, izay asehon’ny antson’ny trompetra tamin’ny 9/11 mba hiverina amin’ny fanorenana; ary avy eo dia tonga ny fitsapana tamin’ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020. Ny fitsapana fahatelo amin’io tantara io dia ny lalàna Alahady. Tonga tamin’ny 18 Jolay 2020 ny efitra ara-paminaniana, ary tao anatin’izany vanim-potoanan’ny efitra izany, tamin’ny Jolay 2023 dia nanomboka niantso mafy ny “feo” iray, ary avy eo tamin’ny 31 Desambra 2023, roa amby roapolo taona taorian’ny 9/11, dia nanomboka ny fanesorana tombo-kase ny Fanambaran’i Jesosy Kristy. Ny taona 2023 ka hatramin’ny lalàna Alahady (rehefa tanteraka amin’ny fomba lavorary ny fahatanterahan’ny 2,300 andro) dia manondro fa ny fe-potoana manomboka amin’ny 2023 ka hatramin’ny lalàna Alahady dia manomboka amin’ny “23” ary mifarana amin’ny “23,” satria ny varavarana mihidy tamin’ny 22 Oktobra 1844 dia tandindon’ny varavarana mihidy amin’ny lalàna Alahady. Ny faminanian’ny 2300 taona dia asehon’ny “23” ao amin’ny 2,300.
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
Ny taona 1844 no faran’ny tantaran’ny anjely voalohany sy faharoa. Nanomboka tamin’ny fahatongavan’ny anjely voalohany tamin’ny 1798 izany tantara izany, ary nifarana enina amby efapolo taona tatỳ aoriana, tamin’ny 1844. Ireo enina amby efapolo taona ireo dia maneho ny tempolin’ny Millerita izay nidiran’i Kristy tampoka tamin’ny 1844. Ny tempolin’olombelona dia voaorina araka ny “23” krômôzôma ho an’ny lahy sy ny vavy, ka izany no manamarika ny “23” ho tandindon’ny asa izay natombok’i Kristy tamin’ny 1844. Izany asa izany dia ny hanambatra ny maha-Andriamanitra Azy amin’ny maha-olombelona antsika. Ampiasain’i Jesosy ny tontolo voajanahary hanoharana ny ara-panahy, ary ny asa izay nanomboka tamin’ny 1844, tamin’ny famaranana ny 2 300 taona, dia asehon’ny firaisan’ny “23” krômôzôma lahy amin’ny “23” krômôzôma vavy. Rehefa manambady vehivavy ny lehilahy iray, dia tonga nofo iray izy roa, ary izany fanambadiana izany no natombok’i Kristy tamin’ny 1844. Ny varavarana mihidy tamin’ny 1844 dia mifanaraka amin’ny varavarana mihidin’ny lalàn’ny Alahady, ary ny tandindon’izany varavarana mihidy izany dia ny “23.”
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
Manomboka amin’ny 31 Desambra 2023 ka hatramin’ny “23”-n’ny lalàn’ny Alahady dia manondro vanim-potoana iray izay manomboka amin’ny alpha “23” ary mifarana amin’ny omega “23.” Izy io koa dia maneho ny vanim-potoanan’ny tempolin’ny iray hetsy sy efatra arivo amby efatra alina. Io tantara iray ihany io dia fractal avy amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Ny 1844 dia asehon’ny isa “23,” ary izany no manondro ny fiandohan’ny fitsarana famotopotorana ny maty. Ny 9/11 kosa dia manondro ny fiandohan’ny fitsarana famotopotorana ny velona, ary noho izany ny 9/11 dia mitana ihany koa ny isa “23.” Ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia vanim-potoana iray manana alpha “23” sy omega “23.” Ny 2023 ka hatramin’ny lalàn’ny Alahady dia fractal avy amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ary eo no ananganana ny tempolin’ny iray hetsy sy efatra arivo amby efatra alina. Ny tempoly Millerita dia vanim-potoana naharitra enina amby efa-polo taona, kanefa amin’ny andro farany dia tsy misy fotoana intsony; ary ny enina amby efa-polo taonan’ny Millerita teo am-piandohan’ny Advantisma dia tandindon’ny vanim-potoana mitovy amin’izany eo amin’ny famaranana ny Advantisma, ary io vanim-potoana io dia manomboka sy mifarana amin’ny “23,” ka mamoaka ny isa Millerita enina amby efa-polo.
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
Ireo tantara telo rehetra ireo dia maneho fizotran’ny fitsapana misy dingana telo (ny Millerites, 9/11 ka hatramin’ny lalàna Alahady, ary 2023 ka hatramin’ny lalàna Alahady). Nanomboka tamin’ny antson’ny trompetra nataon’i Mikaela izany tantara izany, izay nananganany an’i Mosesy sy Elia tamin’ny 31 Desambra 2023, ary rehefa manangana amin’ny maty i Mikaela, izay Kristy, dia ataony izany miaraka amin’ny feon’ny trompetra.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
Fa ny Tompo tenany no hidina avy any an-danitra amin’ny fiantsoana mafy, amin’ny feon’ny arkanjely, ary amin’ny trompetran’Andriamanitra; ary ny maty ao amin’i Kristy no hitsangana aloha. 1 Tesaloniana 4:19.
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
Mikaela no arkanjely, ary ny feony miaraka amin’ny trompetran’Andriamanitra no manangana amin’ny maty; ary ny bokin’i Joda dia mampahafantatra antsika fa Mikaela no nanangana an’i Mosesy.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Kanefa Mikaela arkanjely, raha nifanditra tamin’ny devoly izy ka niady hevitra ny amin’ny fatin’i Mosesy, dia tsy sahy niampanga azy tamin’ny teny fanaratsiana, fa hoy izy: Hananatra anao anie ny Tompo. Joda 1:9.
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
Kristy, amin’i Mikaela arkanjely, no nanokatra ny Tombo-kasen’ny Fanambarana momba ny Tenany tamin’ny 31 Desambra 2023, raha tamin’izany Izy no nanangana tamin’ny maty an’i Mosesy sy Elia, ireo vavolombelona roa izay novonoina tamin’ny 18 Jolay 2020. Avy eo dia tonga ny fizahan-toetra ivelany alfa momba ny fanorenana. Ilay anjely izay nidina tamin’ny 9/11 dia nitsoka ny trompetran’i Jeremia rehefa niantso ireo mahatoky hiverina amin’ny fanorenana Millerita, ary mifanaraka amin’izany, ny trompetran’i Mikaela no nampiditra ny fizahan-toetra momba ny fanorenana. Ny fizahan-toetra dia asehon’ny Daniela 11:14, izay ilazana fa “ny jiolahin’ny firenenao” no manorina ny fahitana ivelany. Ny Millerita dia nahafantatra fa i Roma no nahatanteraka izany andininy izany, ka nanorina ny fahitana.
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
Nanomboka tamin’ny 8 Mey 2025 ny fananganana ny tempoly teo ambonin’ny vato fehizoro sy vato fanorenana. Telopolo taona taorian’ny 1996—izay nametrahana tamin’ny fomba ofisialy ny hafatra novahana tamin’ny tombo-kase tamin’ny 1989—dia nanomboka ny dingana hametrahana amin’ny fomba ofisialy ny hafatra novahana tamin’ny tombo-kase tamin’ny 31 Desambra 2023.
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
Ny fanambarana tamin’ny fomba ofisialy tamin’ny 1996 momba ny hafatra tamin’ny 1989 dia tonga roanjato sy roapolo taona taorian’ny nahatongavan’ilay lohahevitra ara-tantara tamin’ny 1776. Ny famahana ny tombo-kase tamin’ny 2023 dia nanaraka roa amby roapolo taona taorian’ny nanamafisana tamin’ny 11 Septambra 2001 ilay fanambarana tamin’ny fomba ofisialy tamin’ny 1996, tamin’ny alalan’ny fisehoan’ny finoana silamo araka ny faminaniana.
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
Petera dia misolo tena ireo iraka mitondra ity tantara masina ity, izay mandalo sady ny fitsapana momba ny fanorenana no ny fitsapana momba ny tempoly. Ny fitsapana momba ny tempoly dia ahitana ny fanitsiana ny hafatra tsy nahomby tamin’ny 18 Jolay 2020. Telopolo taona taorian’ny namolavolana tamin’ny fomba ofisialy ny hafatry ny 1989, tamin’ny 1996, ny fitsapana momba ny tempoly dia ahitana ny asa fanitsiana ary avy eo fanambarana indray ny hafatra momba ny fanafihana Islamika atao amin’i Nashville, Tennessee. Ny namolavolana tamin’ny fomba ofisialy ny hafatry ny 1989 dia nasehon’ny famoahana ilay gazetiboky nantsoina hoe Time of the End tamin’ny 1996. Io gazetiboky io dia nandrakotra ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo, ary nanondro ny lalàna alahady tany Etazonia. Araka ny fitarihan’ny fitondram-pahasoavana, ny asa fanompoana iray tsy navitrika izay efa nomena ny anarana hoe Future for America taona maro talohan’izany dia natolotry ny talen’ny asa fanompoana teo aloha ho an’ny asa fanompoanay, na dia tsy nanana fahazavana momba ny hafatry ny 1989 aza izy ireo.
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
Tamin’ny taona 1996, ny asantsika dia lasa Future for America, ary nivoaka ny boky navoaka izay namelabelatra ny hafatra izay nanondro ny hoavin’i Amerika araka ny aseho ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha-11. Nanomboka ny fiakarany ara-paminaniana ny Etazonia tamin’ny 1776, ary “22” taona tatỳ aoriana, tamin’ny fotoanan’ny farany tamin’ny 1798, dia nanomboka ny andraikiny amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy ny Etazonia, “220” taona taorian’ny 1776. Tamin’ny 1996, dia nohamarinina ara-drafitra ny hafatry ny Etazonia ao amin’ny faminaniana. Ny “220” taona manomboka amin’ny 1776, ary ny “22” taona manomboka eo ka hatramin’ny 1798, dia mifandray amin’i William Miller, izay nanao ny lahateniny ampahibemaso voalohany tamin’ny 1831, “220” taona taorian’ny namoahana ny Baiboly King James. Ny fiandohana sy ny fiafaran’ny Advantisma dia manasongadina ny fanamafisana ara-drafitra ny hafatra izay voavaha tombo-kase amin’ny fotoanan’ny farany.
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
Taona telopolo taorian’ny 1996, amin’ny 2026, ny fitsapana momba ny tempoly dia ahitana ny asa fanitsiana ny hafatry ny 18 Jolay 2020. Noho izany, ny hafatra alfa tamin’ny 1989, dia ilay hafatra ho an’ny taranaka farany izay naorina tamin’ny fomba ofisialy tamin’ny 1996, no nanomboka vanim-potoana telopolo taona izay nifarana tamin’ny fitsapana hanitsiana sy hanome endrika ofisialy hafatra iray. Ireo telopolo taona ireo dia tandindon’ny fisoronana an’ireo iray hetsy sy efatra alina sy efatra arivo izay hanome endrika ofisialy ny hafatry ny Antso amin’ny Misasakalina. Petera dia maneho ireo izay manatanteraka izany asa izany mandritra ny vanim-potoanan’ny fitsapana faharoa momba ny tempoly omega.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Ampahafantarin’i Rahavavy White antsika fa avelan’Andriamanitra hiditra eo amin’ny olony ny fahadisoana, mba hahatonga azy ireo handalina.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
“अन्दriamanitra हञ्जिक नहय बाको जननो; अन्द्रे लहान्य फोम्बा हाफा त्सी महोम्ब्य, दय फिटोम्पोअन-दिसो हिदित्रा एओ अनिवोनी, इजाय हितान्ताना अज़ीरेनी, मनासराका न्य आकाफो अमिन-न्य वारिम्बाझाहा। मिआन्त्सो इज़ाय तोम्पो तमिन’इज़ाय रेहेत्रा एओ न्यातेन्य तेनिन्य, म्बा हिफोहाझा अव्य अमिन-तोरिमासो। एफा तोंगा एनो आन’इ वानिम-पोतोअनाना ईत्य वान्द्रोना ईत्य। फाहामारिनान-त्सोरो सोरात्रा मसिना तेतिका अकाइकित्सिका अन्सिका, मम्पिसेहो न्य लोझा इजोहरान्त्सिका अन्सिका इहीज़ाय। ईज़ान्य हझावान त्सोरो ईझान्य दिय तोकोनी हитарिका अन्सिका हो अमिन’न्य फन्दिनीहान-त्सोरो मसिना न्य सोरात्रा मसिना स्य अमिन’न्य फन्द्रेहेना अमिन-काहित्सिआना इरेओ फिजोहन-केवित्रा ईझान्य ताझोन्त्सिका।”
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
Ny fanambarana dia ampahany amin’ny andalan-tsoratra iray izay hamarana ity lahatsoratra ity manontolo. Tao anatin’ireo lahatsoratra sy tamin’ny fivoriana Zoom momba ny Sabata ataontsika, dia nampifangaroiko ny tandindona sasany teo am-pandinihantsika ny Daniela 11:10–15, ary na dia efa nataontsika aza ny fanitsiana ilaina, dia voasarika hiala tamin’ny fanohizana ny famaranana ny andian-dahatsoratra momba an’i Panium aho—dia ny ady izay mitarika ho amin’ny lalàn’ny Alahady. Ankehitriny dia tonga ny fotoana hiverenana amin’i Panium, ary rehefa manao izany isika, dia hanana ny tsipika fanampin’ny porofo izay asehon’i Petera ao Kaisaria Filipy, izay Panium.
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
Hiverina indray isika ankehitriny amin’ny fandinihantsika ny andininy faha‑folo ka hatramin’ny faha‑enina ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo, izay mampiseho ny tantara miafina ao amin’ny andininy faha‑efapolo. Tamin’ny volana Septambra no nitsaharanantsika, ka dimy volana eo ho eo izay.
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
“Petera dia mananatra ireo rahalahiny mba ‘hitombo amin’ny fahasoavana sy amin’ny fahalalana an’i Jesosy Kristy Tompontsika sy Mpamonjy antsika.’ Isaky ny mitombo amin’ny fahasoavana ny vahoakan’Andriamanitra, dia hahazo mandrakariva fahatakarana mazava kokoa ny Teniny izy. Hahita fahazavana vaovao sy hatsarana vaovao ao amin’ireo fahamarinana masiny izy. Izany no efa hita teo amin’ny tantaran’ny fiangonana tamin’ny vanim-potoana rehetra, ary toy izany koa no mbola hitohy hatramin’ny farany. Kanefa rehefa mihena ny tena fiainana ara-panahy, dia fironana nisy hatrany ny hitsahatra tsy handroso intsony amin’ny fahalalana ny fahamarinana. Mionona amin’ny fahazavana efa noraisiny avy amin’ny Tenin’Andriamanitra ny olona ka manakivy izay fikarohana lalindalina kokoa ny Soratra Masina. Lasa mpandala ny efa nisy izy ka mikatsaka ny hisoroka adihevitra.”
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Ny zava-misy fa tsy misy ady hevitra na fikorontanana eo amin’ny vahoakan’Andriamanitra dia tsy tokony hoheverina ho porofo hentitra fa mifikitra mafy amin’ny fampianarana marina izy ireo. Misy antony hatahorana sao tsy mahay manavaka mazava ny fahamarinana sy ny fahadisoana izy ireo. Rehefa tsy misy fanontaniana vaovao atsangana amin’ny alalan’ny fandinihana ny Soratra Masina, rehefa tsy misy tsy fitovian-kevitra miseho izay hanetsika ny olona handinika ny Baiboly ho an’ny tenany mba hahazoany antoka fa manana ny fahamarinana izy, dia hisy maro ankehitriny, tahaka ny tamin’ny andro fahiny, izay hifikitra amin’ny lovan-tsofina sy hivavaka amin’izay tsy fantany.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Naseho tamiko fa maro amin’ireo milaza ho manana fahalalana ny fahamarinana ankehitriny no tsy mahalala izay inoany. Tsy azony ny porofo manamarina ny finoany. Tsy manana fankasitrahana marina ny amin’ny asa ho an’izao fotoana izao izy. Rehefa ho tonga ny fotoam-pitsapana, dia hisy olona sasany izay mitory amin’ny hafa ankehitriny ka hahita, rehefa mandinika ny foto-kevitra izay ijoroany izy, fa misy zavatra maro izay tsy hainy omena antony mahafa-po. Mandra-pitsapana toy izany dia tsy fantany ny halehiben’ny tsy fahalalany. Ary maro ao am-piangonana no mihevitra ho azy fa azony izay inoany; nefa, mandra-pipoiran’ny ady hevitra, dia tsy fantany ny fahalemeny manokana. Rehefa sarahina amin’ireo mitovy finoana aminy izy ka terena hijoro irery sy mitokana hanazava ny finoany, dia ho gaga izy hahita fa mifangaro sy mikorontana ny heviny momba izay nekeny ho fahamarinana. Marina tokoa fa nisy teo amintsika ny fialana tamin’Andriamanitra velona sy ny fitodihana tamin’olona, ka ny olombelona no napetraka eo amin’ny toeran’ny fahendrena avy amin’Andriamanitra.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Hanaitra ny olony Andriamanitra; raha tsy mahomby ny fomba hafa, dia hiditra eo aminy ny hevi-diso, izay hanivana azy, ka hampisaraka ny akofa amin’ny varimbazaha. Miantso izay rehetra mino ny teniny ny Tompo mba hifoha hiala amin’ny torimaso. Tonga ny fahazavana sarobidy, izay mifanaraka amin’izao fotoana izao. Fahamarinana ara-Baiboly izany, mampiseho ny loza izay efa mananontanona antsika ankehitriny. Ity fahazavana ity dia tokony hitarika antsika ho amin’ny fandalinana fatratra ny Soratra Masina sy ho amin’ny fandinihana lalina indrindra ireo foto-kevitra izay tanoantsika. Tian’Andriamanitra mba hozahana amin’ny fahafenoana sy amin’ny faharetana, miaraka amin’ny vavaka sy ny fifadian-kanina, ny lafiny rehetra sy ny foto-kevitra rehetra momba ny fahamarinana. Tsy tokony hitoetra amin’ny fiheverana sy ny hevitra manjavozavo momba izay mahaforona ny fahamarinana ny mpino. Ny finoany dia tsy maintsy miorina mafy eo ambonin’ny tenin’Andriamanitra, mba hahafahany, rehefa tonga ny fotoam-pitsapana ka entina eo anatrehan’ny filankevitra izy hamaly ny amin’ny finoany, manome antony ny amin’ny fanantenana izay ao anatiny, amin’ny fahalemem-panahy sy ny fahatahorana.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Ampihetsiho, ampilhetsiho, ampilhetsiho. Ny lohahevitra atolotsika amin’izao tontolo izao dia tsy maintsy ho zava-misy velona ho antsika. Zava-dehibe ny mba tsy havelantsika velively hampiasa hevitra tsy tena marina tanteraka isika, rehefa miaro ireo fampianarana heverintsika ho foto-pinoana fototra. Mety hahasoa ireny mba hampanginana izay manohitra, nefa tsy manome voninahitra ny fahamarinana izany. Tokony hanolotra hevitra marim-pototra isika, izay tsy hampangina ny mpanohitra antsika ihany, fa hahazaka koa ny fandinihana akaiky indrindra sy lalina indrindra. Amin’ireo izay nanofana ny tenany ho mpandahateny miady hevitra dia misy loza lehibe sao tsy hitondra ny tenin’Andriamanitra amim-pahitsiana izy. Rehefa miatrika mpanohitra, dia tokony ho ezaka mafy avy amintsika ny hanolotra ny lohahevitra amin’ny fomba izay hampifoha faharesen-dahatra ao an-tsainy, fa tsy hikatsaka fotsiny ny hanome toky ny mino.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Na manao ahoana na manao ahoana fandrosoan’ny sain’ny olona, dia aoka izy tsy hihevitra na dia vetivety monja aza fa tsy ilaina ny fikarohana lalina sy mitohy ny Soratra Masina mba hahazoana fahazavana lehibe kokoa. Amin’ny maha-vahoaka antsika dia antsoina isika tsirairay avy ho mpianatry ny faminaniana. Tsy maintsy miambina amim-pahazotoana isika mba hahafahantsika mahafantatra izay taratry ny fahazavana rehetra izay hasehon’Andriamanitra amintsika. Tokony horaisintsika ny famirapiratan’ny fahamarinana voalohany indrindra; ary amin’ny alalan’ny fianarana amim-bavaka dia azo raisina ny fahazavana mazava kokoa, izay azo aseho eo anatrehan’ny hafa.”
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
“Rehefa miadana sy afa-po amin’ny fahazavana ananany ankehitriny ny vahoakan’Andriamanitra, dia azontsika antoka fa tsy hankasitrahany izy. Ny sitrapony dia ny hirosoany mandrakariva hatrany, mba handray ny fahazavana nitombo sy tsy mitsaha-mitombo izay mamirapiratra ho azy. Tsy ankasitrahan’Andriamanitra ny toe-tsaina ankehitrin’ny fiangonana. Efa niditra tao ny fahatokisan-tena ka nitarika azy ireo hahatsapa fa tsy ilainy intsony ny fahamarinana bebe kokoa sy ny fahazavana lehibe kokoa. Miaina amin’ny fotoana iray isika izay iasan’i Satana eo ankavanana sy eo ankavia, eo anoloantsika sy eo ivohontsika; kanefa isika amin’ny maha-vahoaka antsika dia matory. Ny sitrapon’Andriamanitra dia ny hisian’ny feo ho re, hampifoha ny vahoakany ho amin’ny asa.
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
“Raha tokony hanokatra ny fanahy handray taratry ny mazava avy any an-danitra, dia misy kosa ny sasany izay niasa tamin’ny lalana mifanohitra amin’izany. Na tamin’ny alalan’ny asa soratra na avy eny amin’ny polipitra dia nisy hevitra naseho momba ny tsindrimandrin’ny Baiboly izay tsy manana ny faneken’ny Fanahy na ny tenin’Andriamanitra. Mazava tokoa fa tsy misy olona iray na antokon’olona tokony hikasa hampandroso teoria momba lohahevitra manan-danja lehibe toy izany raha tsy misy ‘Izao no lazain’i Jehovah’ mazava tsara hanohana azy. Ary rehefa olona, voahodidin’ny fahalemen’olombelona, voakasiky ny fitaoman-javatra manodidina amin’ny ambaratonga lehibe na kely kokoa, ary manana fironana nolovaina sy novolena izay lavitra ny hahatonga azy ho hendry na hihevitra ny amin’ny any an-danitra, no mitsangana hiampanga ny tenin’Andriamanitra sy hitsara izay avy amin’Andriamanitra ary izay avy amin’olombelona, dia miasa tsy amin’ny fisainan’Andriamanitra izy. Tsy hampandroso asa toy izany ny Tompo. Ho loza ny vokany, na ho an’izay mirotsaka amin’izany na ho an’ireo izay manaiky izany ho asa avy amin’Andriamanitra. Ny fisalasalana dia natsangana tao an-tsain’ny maro noho ireo teoria naroso momba ny toetry ny tsindrimandry. Ny voary voafetra, miaraka amin’ny fomba fijeriny tery sy fohy fijery, dia mihevitra ny tenany ho mahavita mitsikera ny Soratra Masina, ka manao hoe: ‘Ilaina ity andalana ity, ary tsy ilaina iry andalana iry, ary tsy avy amin’ny tsindrimandry izany.’”
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
“Tsy nanome fampianarana toy izany i Kristy mikasika ny Soratra Masina ao amin’ny Testamenta Taloha, izay hany ampahany amin’ny Baiboly nananan’ny olona tamin’ny androny. Ny fampianarany dia natao hitarihana ny sain’izy ireo ho amin’ny Testamenta Taloha sy hampiharihary mazava kokoa ireo lohahevitra lehibe aseho ao. Nandritra ny taona maro dia efa nanalavitra ny tenany tamin’Andriamanitra ny vahoakan’Isiraely, ka very tsy ho hitany ireo fahamarinana sarobidy izay natolony taminy. Ireo fahamarinana ireo dia voasaron’ny endrika sy ny fombafomba feno finoanoam-poana izay nanafina ny tena heviny. Tonga Kristy mba hanala ny fakofako izay nanaloka ny famirapiratany. Napetrany, tahaka ny vatosoa sarobidy, tao anatin’ny firafitra vaovao ireny. Nasehony fa, tsy hoe nanamavo ny famerimberenana ireo fahamarinana taloha sy efa mahazatra akory Izy, fa tonga mba hampiseho azy ireo amin’ny heriny sy ny hatsarany marina, izay voninahitra tsy mbola hitan’ny olona tamin’ny androny. Izy tenany, izay Mpanoratra ireo fahamarinana nambara ireo, dia afaka nanokatra tamin’ny olona ny tena heviny, nanafaka azy ireo tamin’ireo fandikana diso sy teoria sandoka noraisin’ireo mpitarika mba hifanaraka amin’ny toetrany tsy voatokana, ny tsy fananany ara-panahy, ary ny tsy fisian’ny fitiavana an’Andriamanitra. Nesoriny izay rehetra nandroba ireo fahamarinana ireo tsy hanana aina sy hery mamelona, ka naveriny ho an’izao tontolo izao izy ireny tamin’ny fahavaozany sy ny heriny tany am-boalohany rehetra.”
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
“Raha manana ny Fanahin’i Kristy isika ka mpiara-miasa Aminy, dia antsika ny mampandroso ny asa izay nahatongavany hatao. Ny fahamarinana ao amin’ny Baiboly dia efa voasaron’ny fomba amam-panao sy ny lovantsofina ary ny fampianaran-diso indray. Ny fampianaran-diso ao amin’ny teôlôjia be mpanaraka dia nahatonga an’arivony sy an’aliny ho mpisalasalà sy tsy mpino. Misy fahadisoana sy tsy fitovian-kevitra maro izay melohin’ny olona ho fampianaran’ny Baiboly, kanefa raha ny marina dia fandikana diso ny Soratra Masina, noraisina nandritra ny taonjato nisian’ny haizin’ny fahefan’ny papa. Vahoaka maro no voatarika hifikitra amin’ny fiheveran-diso momba an’Andriamanitra, tahaka ny Jiosy izay, voafitaky ny fahadisoana sy ny lovantsofina tamin’ny androny, dia nanana fiheveran-diso momba an’i Kristy. ‘Raha nahalala izany izy, dia tsy ho namantsika ny Tompon’ny voninahitra.’ Antsika ny mampahafantatra amin’izao tontolo izao ny tena toetran’Andriamanitra. Raha tokony hitsikera ny Baiboly isika, dia aoka hitady, amin’ny alalan’ny fitsipika sy ny ohatra asehontsika, ny hampiseho amin’izao tontolo izao ny fahamarinany masina izay manome aina, mba hahazoantsika ‘mampiseho ny fiderana an’Ilay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga.’”
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
“Ny faharatsiana izay niditra tsikelikely teo anivontsika dia nitarika tsikelikely, nefa zara raha tsikaritra, ny olona sy ny fiangonana hiala amin’ny fanajana an’Andriamanitra, ary nanakatona tsy hidiran’ny hery izay tiany homena azy ireo.”
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
“Ry rahalahiko, aoka ny tenin’Andriamanitra hijoro araka izay maha-izy azy. Aza avela ny fahendren’olombelona hitsoaka hanalefaka ny herin’ny fanambarana iray ao amin’ny Soratra Masina. Ny fanamelohana masina ao amin’ny Apokalypsy dia tokony hampitandrina antsika mba tsy hijoro amin’izany toerana izany. Amin’ny anaran’ny Tompoko no andidiako anareo hoe: ‘Esory ny kapanao eo amin’ny tongotrao, fa masina ny tany ijoroanao.’” Testimonies, boky faha-5, 707–711.