Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Vesi za kumi na tatu na kumi na nne zinaonyesha historia ambayo Seleucus na Philip wa Makedonia walikuwa wakifanya muungano, nao ni mifano ya Marekani, ambayo ni jeshi la kwanza la wakala la Roma, na Makedonia (Ugiriki) ni ishara ya Umoja wa Mataifa. Katika historia hiyo ya awali, muungano wa mfalme wa kaskazini (Seleucus) na Philip (Ugiriki), unawakilisha historia inayoongoza hadi Vita vya Panium, ambavyo, karne mbili baadaye, jina la mji huo lilibadilishwa kutoka Panium na kuwa mji wa Kaisaria Filipi. Jina hilo la pande mbili la mji halikuwa ukumbusho wa muungano wa Seleucus na Philip wa Makedonia.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
Zina “Caesarea Philippi” zafuma mu mpinduka ya muryane ya kaindi ka rongo kahulukilwe nge Paneas nangwa Panium. Ka rongo aka katangile kuhalulukwa nge Paneas bule kuzeha kwaako ku nyiina ya meya yaunene yeyiherekele ku mukishi wa Chigiriki Pan. Nyiina ya meya eyi, yayali liwihi lya kulemesa cha unene mu gihe cha kala, yayezhezenga mu Musinja wa Yordani.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.
Kĩmũrũ wa mũthamaki Herode Mũnene, hĩndĩ ya mĩaka ya mbere ya mĩtwe ya mbere ya mbere ya rĩu-rĩa-inĩ, ndũũrĩrĩ ĩyo yathondekithĩrĩrio mũno, yagĩthambĩrĩrio, na yakũrĩrĩrio mũno. Kaisaria Filipi yathaitirwo rĩĩtwa rĩu nĩ Herode Filipi, mũrũ wa Herode Mũnene. Eekire ndũũrĩrĩ ĩyo rĩĩtwa Kaisaria nĩ ũndũ wa gũtĩĩa Mũthamaki wa Aroma, Kaisari Augusito; na Filipi nĩ ũndũ wa we mwene; nĩguo ikĩhaithĩrwo Kaisaria Filipi. Nĩ ũndũ ũcio, “Kaisaria Filipi” nĩ gũcokanĩrĩria kwa “Kaisaria,” gũtũma kũoneke gũtĩĩa kwa Herode kwa Kaisari Augusito, na “Filipi,” gũtĩĩa Herode Filipi.
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
Mu buan a hrilhlâwkna lamah, Panium chu Seleucus leh Makedonia ram lal Philip inkawpna nên a inzawm a, chutih rual chuan Caesar leh Herod Philip inkawpna pawh a entîr bawk. Hêng inkawpna pahnihte hian Seleucus leh Philip hmanga an entîr Putin-a Russia tlûk hnu-a United States leh United Nations inkawpna an sawi a. Chutiang bawkin, Caesar leh Philip-te kha Rome aiawh an nih angin, anmahni hmanga an entîr Papacy, nu chu, leh United States, fanu chu, inkawpna pawh an entîr bawk. Anni hian United States-in “Roman thuneihna kut chemsen tûrin khawikhâwng pêl liam a” leh “Spiritualism nên kut inman tûrin thuk hmun pêl liam a” tih an hriattîr dûn a. Châng sawmlehparuk-a Sunday dân hmâ hian, inkawpna thum-pum chu a lo din tawh rêng a ni.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
Panium ɨ́rɨna Pan, ɨ́rɨna Gríkia maabuurũri ma Nkulunkulu Pan, kɨrĩa gĩa gatagatĩ kĩa kũhooya kwa Aagiriki. Gĩtāũ kĩrĩa kĩaheanĩirwo mũhianĩ ũcio wa Aagiriki, Pan, gĩaamenyagĩrĩka o hĩndĩ ĩyo ta “Mĩrango ya Jahannamu,” na rĩrĩa Yesu aacookire kũu, ũhoro wake ũrĩa ũkwaria ũhoro wa “Mĩrango ya Jahannamu” ũmenyithagia ngũrano hagati ya mĩhianano ya kĩrĩwo na ya kĩhooya ya Gríkia (globalism), hamwe na Uprotestanti mũtiganiru ũrĩa ũgũthiĩ mbere mĩthenya ya mũthia. Ĩyo nĩyo mbaara ĩrĩa yarĩambĩrĩirwo mbere nĩ mũthamaki mũingĩ wa indo ũrĩa waheeyire ũthamaki wa Gríkia hinya mũstari-inĩ wa kerĩ. Nĩ mbaara ya nja ya gũthii thĩ yothe, na o hamwe nĩ mbaara ya thĩinĩ hamwe na United States.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Dîna globalîzmê, dîna ejdehayê ye, ku di şert û mercên me yên nûjen de dîna wokîzmê ye. Di sala 2020-an de, wê heywanê ku ji bîra bêbinê derdikeve, ya ku di Peyxama Yûhennayê de, beşa yanzdehan de, hatî nasandin, hêza xwe ya siyasî û ayînî eşkere kir û herdu qirnên heywana erdê kuşt. Ew bîra bêbinê jî, di nav tiştên din de, bi “Kanîya Pan” tê nîşandan, ya ku Çemê Urdun têde tê xwarin.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
Di mîtolojîya Yewnanî de, Pan bi xwezayê, çolistanê, û muzîka gundewarî ve tê girêdan; û hebûna kaniyek ku ji bo wî hatibû terxankirin, ji bo perestdarên xwe girîngiyeke olî hebû. Xwedayê Pan pir caran bi ling, stûr, û guhên bizinê tê nîşandan. Pan wek xwedayê şivanan û keriyan dihat hesibandin, û gelek caran wek xwedayekî lîstikbaz û xapînok hate teswîrkirin ku di nav daristanan û çiyayan de dilîze. Wêneyê Pan wek xwedayekî bi lingên bizinê bi Daniel beşa heştan re li hev tê, ku li wir Yewnan wek nêr-bizinek tê nîşandan. Bizin li Yewnaniya kevn heywanek malî ya gelemperî bûn, û gelek caran li herêmên çiyayî yên ku bawer dikirin Pan tê de digere, dihatin dîtin. Ev teswîr bû taybetmendiyekî berbiçav di îkonografiya Pan de û di huner û edebiyata Yewnanî de ku vî xwedayî teswîr dikin de berdewam ma, tevî pereya neteweyî.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Yesu bwe yagenze mu Kayisaliya Firipo, yalaga nti “enzigi z’Omuliro gw’Okuzikirira” tezandisinge Kkanisa. Peetero kye yayogera ng’addamu ekibuuzo kya Yesu kitegeereddwa mu byafaayo n’obulombolombo bw’Ekikristaayo ng’“Okukkiriza kw’Ekikristaayo.”
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Yesu alipofika katika mipaka ya Kaisaria Filipi, aliwauliza wanafunzi wake, akisema, Watu hunena kwamba mimi Mwana wa Adamu ni nani? Wakasema, Wengine hunena ya kuwa ndiwe Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Nanyi mwaninena mimi kuwa ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-yona; kwa kuwa mwili na damu havikukufunulia hili, ila Baba yangu aliye mbinguni. Nami nakuambia, ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatalishinda. Nami nitakupa wewe funguo za ufalme wa mbinguni; na lolote utakalolifunga duniani litafungwa mbinguni; na lolote utakalolifungua duniani litafunguliwa mbinguni. Ndipo akawakataza wanafunzi wake wasimwambie mtu ye yote ya kwamba yeye ndiye Yesu Kristo. Mathayo 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Iri tsananguro ni ikomeye cane, kuko yerekana umwanya ukomeye cane mu gikorwa ca Yesu no mu gukura kwa tewolojiya ya Gikristo. Ivyo Petero yiremeye kuri Yesu ko ari we Mesiya, Umwana w’Imana nzima, bibonwa nk’umushinge w’ukwizera kwa Gikristo n’ibuye rigumya imfuruka ishengero ryubakiyeko. Amajambo ngo “kuri iri buye ni ho nzokwubaka ishengero ryanje” asobanurwa mu muco wa Gatolika ko yerekeza kuri Petero ubwiwe, uwo Yesu yita “ibuye” ishengero rizokwubakwako. Iri sobanuro ni ryo rishingiro ry’ubukuru bwa papa n’ububasha bwiwe muri tewolojiya ya Gatolika.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.
Li teolojîya Protestanan de, “kevir” ne wek ku ji bo Petrûs bi xwe were têgihiştin, lê wekî iqrara baweriyê ya Petrûs bi Îsa re wek Mesîh û Kurê Xwedê. Li gorî vê nêrînê, bingeha dêrê ne Petrûs e, lê ew iqrar e ku Îsa Mesîh e û Kurê Xwedê ye. Her çend şîroveya teolojîk cûda be jî, Iqrara Petrûs di Metta 16:13–20 de wek beşek navendî û bingehîn di baweriya Mesîhiyan de tê hesibandin, bi giranî li ser nasnameya Îsa wek Mesîh û Kurê Xwedê radiweste, û erk û armanca dêrê piştrast dike.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
Mu kiganiro giheruka twatanze igice kivuye mu gitabo *The Desire of Ages*, aho Mushiki wa White agaragaza bimwe mu bibazo bifitanye isano no gusura kwa Kristo i Kayisariya ya Filipo. Kimwe mu bintu yerekana ni uko Kristo yari yarajyanye abigishwa kure y’ingaruka z’Abayuda kugira ngo abashe kubagezaho amasomo yo i Kayisariya ya Filipo.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.
“Yesu hamwe n’abigishwa biwe bari bamaze gushika muri kimwe mu bisagara biri hafi ya Kayisariya Filipi. Bari barengeye imbibe za Galilaya, bari mu karere aho ugusenga ibigirwamana kwari kuganje. Aha ni ho abigishwa bakuwe munsi y’inkomezi z’ubuyobozi bw’Abayuda, maze begerezwa cane ugusenga kw’abapagani. Ibibakikuje vyarimwo amashusho y’ubupfumu n’imigenzo y’ibinyoma vyariho mu mpande zose z’isi. Yesu yashaka ko kubona ivyo bintu vyobatera kumva inshingano bafise ku bapagani. Mu gihe yamaze muri ako karere, yagize umwete wo kwikura mu kwigisha abantu, kugira ngo yiheyo cane kurushiriza ku bigishwa biwe.” The Desire of Ages, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
२०२० जुलाई १८ मा, ख्रीष्टले २००१ सेप्टेम्बर ११ का चेलाहरूलाई लाओदिकीया अद्भेन्टवादको प्रभावबाट अलग गर्नुभयो। दस कुमारीहरूको दृष्टान्तमा भएको पहिलो निराशाले, उपहास गर्नेहरूको सभाबाट त्यस आन्दोलनलाई अलग गरायो, जुन सभालाई त्यसबेला पार गरिँदै थियो। यो सत्य मिलेराइट इतिहासमा १८४४ अप्रिल १९ मा पूरा भयो, र फेरि २०२० जुलाई १८ मा पनि। त्यसपछि ढिलो हुने समयको इतिहास प्रारम्भ भयो, र यसमा पहिलो र तेस्रो स्वर्गदूतहरूको आन्दोलन दुवैमा “सत्य” को छाप विद्यमान छ।
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
المێدییەی یەکەم، یەکەمین لە سێ نیشانەی ڕێگایە، و ئەو مێژوویە بە مەیوسبوونی گەورەی ٢٢ی ئۆکتۆبری ١٨٤٤ کۆتایی دێت، کە نموونەی «هەژاندنی گەورە»ی وەحی بەشی یانزەیە. دەستپێک، یەکەم پیتی ئەلفوبێی عیبرانی، مەیوسبوونێک دەنوێنێت، و کۆتایی، بیست و دووەمین پیتی ئەلفوبێی عیبرانی، هەروەھا مەیوسبوونێک دەنوێنێت. پیتی سیانزەهەم، کە یاخیبوون دەنوێنێت، مەیوسبوونی پاکیزەکچانی نەزان دیاری دەکات، ئەوانەی دۆخی لەدەستچووی خۆیان ئاشکرا دەکەن کاتێک بانگەوازەکە لە نیوەشەودا دیاری دەکات کێ ئامادەیی بۆ قەیرانەکە کردووە و کێ نەکردووە. بیست و دوو پیتی ئەلفوبێی عیبرانی هێمای یەکگرتنی خودایەتی لەگەڵ مرۆڤایەتی دەنوێنن کە لەناو ئەو مێژوویەدا ئەنجام دەدرێت، هەرچەندە مێژووی میلەریتی قادیشی یەکەم دەنوێنێت، و مێژووی ئێمە لە ئەمڕۆدا قادیشی دواهەم دەنوێنێت.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
Migongo ibiri ni sambamba, lakini mmoja unawakilisha kushindwa kwa watu wa Mungu, na mwingine ushindi wa watu wa Mungu. Muda mfupi kabla ya msalaba, Yesu aliwaleta wanafunzi Wake Paniumu, kama vile alivyowaleta wanafunzi Wake wa siku za mwisho Paniumu; na kwa kufanya hivyo, aliruhusu kukatishwa tamaa kuwaondoa wanafunzi Wake wa siku za mwisho kutoka chini ya “mvuto unaotawala” wa Uadventista wa Laodikia, unaowakilishwa na “Uyahudi” katika historia ya Mathayo sura ya kumi na sita. Kwa kufanya hivyo, pia wakati huohuo aliwaleta wanafunzi Wake katika mgusano wa karibu zaidi na upagani, hivyo akiuwakilisha mazingira ya utendaji kazi ya wanafunzi Wake wa siku za mwisho, ambao sasa wanaishi katika udhihirisho kamili wa nguvu za kishetani unaowakilishwa na mifumo ya kisasa ya mawasiliano inayotumiwa kuuongoza ulimwengu mzima kuipokea alama ya mnyama.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
Kesariya Filipi itihaas, Panium yudh itihaas saath-saath milta hai, aur पदहिन-तीन से पदहिन-पाँच ayat ke saath bhi. Masih aur uske chele, kruus ki chhaya mein khade the, jo uske antim-dinon ke chelon ke Ravivaar ke kaanoon ki chhaya mein khade hone ka pratik tha. Vahaan, पदहिन-तीन se पदहिन-पाँच ayat mein, jo Kesariya Filipi tha, aur saath hi Panium ka yudh bhi, jo wahi hai jahan aaj hum khade hain, Masih ne apne chelon ko us baat ke vishay mein sikhana aarambh kiya jo पदहिन-छह ayat mein hone wali thi.
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.
“Wî li ser bû ku ji wan re behsa êşa ku li benda Wî bû bike. Lê pêşî, Wî tenê xwe da dûr û dua kir, da ku dilên wan ji bo qebûlkirina peyvên Wî amade bibin.” The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Yesu ndapwaalile alondezi baandi pa lwakrushe, watangile pa kutuuka kule, nansha waikeleko katanci, eci calengele kwamba insita ya kwekela mu mulumbe wa cipendo ne lyashi lya kale ukufuma pa Julayi 18, 2020 ukufika pa Julayi 2023.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.
“Iboneka ku kwifatanya na bo, ntiyaciye abamenyesha ubwo nyene ico yashaka kubabwira. Imbere yo kubikora, yabahaye akaryo ko kwatura ukwizera kwabo muri We kugira ngo bakomezwe ku bw’ikigeragezo cari kigiye kuza.” The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
لە تەمموزی 2023دا، پەروەردگار دەرفەتی دەستپێکرد بۆ ئەوانەی لە ناڕەزایییەکەدا بەشدار بوون، تا باوەڕی خۆیان دەرببڕن. ئەو ئەمەی کرد بەوەی پەیامی حەزقیال سی و حەوتی کردەوە، کە پشتڕاستکردنەوەی پەیامی 11ی ئەیلوولی 2001 بوو. ئەوە ئەو پەیوەندیدانە بوو کە کاتی مۆرکردنەوە لە 11ی ئەیلوولی 2001ەوە تا یاسای یەکشەممەی نزیکهاتوو پێکەوە دەبەست. ئەوەش بەوەی ناڕەزاییی 18ی تەمموزی 2020ی لە ناو چوارچێوەی ڕاستیدا دانا، چونکە ئەوانەی ئامادەی بینین بوون، دەتوانین بناسن کە هەر بزووتنەوەیەکی چاکسازی بابەتێکی هەیە کە بە درێژایی مێژووی تایبەتی پیرۆزیاندا تێدەپەڕێت.
In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.
Mu masiku akumapeto, uthenga wa tsoka lachitatu unafika pa 11 Seputembala, 2001; ndipo kenaka kunalalikidwa uthenga wonama wa tsoka lachitatu umene unabala chikhumudwitso. Koma uthenga umene unawabweretsa kachiwiri ku moyo pambuyo pa masiku atatu ndi theka ali akufa, mafupa owuma ndi omwazikana, unali uthenga wa mphepo zinayi, umenenso ndi tsoka lachitatu.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
Abaigishwa bo mu minsi y’imperuka bashobora kubona, nibahitamo kubona, ko ibimenyetso bitatu by’inzira by’ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane ari insanganyamatsiko imwe kuri buri ntambwe, kandi ko ku ntambwe ya kabiri, ubugome bwo kwigomeka bugereranywa n’inyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo bwahamije ubutumwa nk’“Ukuri.” Ikindi gihamya Uwiteka yatanze cyari mu kuba ugucika intege kwa mbere kw’imigendere y’ivugurura yabanje kwari gushingiye ku kwigomeka ku bushake bw’Imana bwahishuwe, haba ari Mose atakebeye umuhungu we, cyangwa Uzza akoze ku Isanduku, cyangwa Marita na Mariya bashidikanya ku ijambo rya Yesu ryerekeye urupfu rwa Lazaro. Umurongo rukumbi w’ivugurura utashyigikiye ukuri k’uko ugucika intege kwa mbere kwari gushingiye ku kutumvira wari umuryango w’ivugurura w’Abamilerite, ariko kandi icyo gihe byaranagaragajwe ko amateka y’Abamilerite yari afite ibimenyetso by’inzira by’imbere byari bishingiye ku kuri kw’uwa munani, ukomoka muri barindwi.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
ئەو ڕاستییەی کە هەشتەم لە حەوتەکەیە، پێکهاتەیەکی سەرەکییە لە ئاشکراکردنی عیسای مەسیح کە ئێستا مۆرکراوەکانی دەکرێنەوە، و گواستنەوەی بزووتنەوەی میلیریتیی فیلادلفیا بۆ کڵێسای لاودیکیا نیشانەڕێیەک بوو کە دەستنیشانی ئەو کاتەی کرد کە بزووتنەوەی لاودیکیایی پەیامی فریشتەی سێیەم دەگوازرێتەوە بۆ بزووتنەوەی فیلادلفیایی سەد و چل و چوار هەزار. بۆیە، ئەو ڕاستییەی کە ناڕەزایەتیی یەکەمی میلیریتییەکان بەجێهێنرا بوو بێ ئەوەی بزووتنەوەکەیان نافەرمانی دەرخات، ئەو جیاوازییەی دابین کرد بۆ هەمان ئەو نیشانەڕێیە لە ڕۆژانی دواییدا، کە لەوێ بزووتنەوەی لاودیکیایی پەیامی فریشتەی سێیەم نافەرمانی دەکات و ناڕەزایەتییەک بەرهەم دەهێنێت، و بەو کارەش لەگەڵ نیشانەڕێی میلیریتییەکان هاوتەریب دەبێت، و لۆجیکی ئەوە بەرهەم دەهێنێت کە ببینرێت بزووتنەوەی سەد و چل و چوار هەزار هەشتەمەکەیە، کە لە حەوتەکەیە.
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
Julai 2023-nda, U Blei u la pynmih ia ka “sur ha ka ri khlaw” ban pynkhreh ia ki briew jong U ha ki sngi khatduh na ka bynta ka jingeh jong ka ain Sunday; bad ynda U la wanphai na ka jingsahteng ha ka jingduwai sha ki synran, U la ai lad ia ki ban pynpaw ia ka jingngeit jong ki. Ha ki sngi jong U Khrist, ka khubor ka long ka jingpynbaptis jong U, kata ka bynta ha kaba U Jisu u la kylla long U Jisu Khrist. Kata ka dak-maw lynti ka iahap bad ka 11 tarik u September, 2001, bad ia ki synran jong U la kylli kaei ba ki briew ki pyrkhat, bad nangta la kylli ruh ia ki synran hi kaei ba ma ki ki pyrkhat shaphang U Khrist.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“Vậy, khi nhập bọn cùng họ, Ngài chưa lập tức bày tỏ điều Ngài muốn truyền đạt. Trước khi làm điều ấy, Ngài ban cho họ cơ hội xưng đức tin mình nơi Ngài, hầu cho họ được thêm sức cho cơn thử thách sắp đến. Ngài hỏi: ‘Người ta nói Ta, là Con người, là ai?’”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.
“Maafisha, wanafunzi walilazimika kukiri kwamba Israeli ilikuwa imeshindwa kumtambua Masihi wao. Wengine kweli, walipoziona miujiza Yake, walimtangaza kuwa Mwana wa Daudi. Makutano yaliyokuwa yamelishwa huko Bethsaida yalitamani kumtangaza kuwa mfalme wa Israeli. Wengi walikuwa tayari kumpokea kama nabii; lakini hawakumwamini kuwa ndiye Masihi.” The Desire of Ages, 411.
The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Abadiventi benshi ntibizeye ishyano rya gatatu ryo ku wa 11 Nzeri 2001. Bemeye bimwe mu bitangaza by’Ijambo ry’ubuhanuzi byari byaratanzwe muri uwo mug movement, kandi bamwe basobanukiwe ko ubutumwa bwo ku wa 11 Nzeri 2001 bwari burimo ingingo zimwe z’ukuri, ariko ntibigeze bizera by’ukuri ibyo byavuzwe ku wa 11 Nzeri 2001.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
Icibwa ca Nyakanga 11, 2001 cari cararageretswe n’icibwa ca Myandagaro 11, 1840, kandi ico cibwa caravuzwe na Mushikiwacu White igihe yashikiriza ivy’ugushitswa kwa Myandagaro 11, 1840. Yavuze ati:
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Ku gihe nyene cashinzwe, Turukiya, biciye ku ntumwa zayo, yemeye gukingirwa n’ibihugu vy’i Buraya vyari vyunze ubumwe, maze gutyo yishira munsi y’ububasha bw’amahanga ya Gikristo. Ico gikorwa carashikije neza na neza ubuhanuzi bwari bwaravuzwe. Igihe vyamenyekana, abantu isinzi baremejwe n’ukuri kw’amahame yo gusobanura ubuhanuzi yakiriwe na Miller n’abo bari bafatanije, kandi igikorwa co kwamamaza ukuza kwa Kristo cahawe intege idasanzwe. Abantu b’inyigisho n’icubahiro bifatanije na Miller, haba mu kwamamaza no mu gusohora ivyiyumviro vyiwe, kandi kuva mu 1840 gushika mu 1844 igikorwa caciye gikwiragira ningoga.” The Great Controversy, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Ekyo ekyakakasibwa nga 11 Agusito 1840 kyali nti endowooza za Miller ez’obunnabbi zaali ntuufu, era okulangirira kwa 11 Ssebutemba 2001 kwe kukakasa nti endowooza z’obunnabbi eza Future for America ntuufu. Ekibiina ekinene ekitateenenya mu Jjulaayi 2023 tekyayinza era tekyandikkiriza musingi gw’ensonga nti enkola Kristo gye yatondawo, n’agikwasa Future for America, ddala y’enkola y’enkuba ey’oluvannyuma. Naye awo Kristo n’abuuza abayigirizwa be kye bo, so si ekibiina ekinene, kye baalowooza.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
“Yesu akabaza noneho ikibazo cya kabiri, cyerekeye abigishwa ubwabo ati: ‘Ariko mwe muvuga ko ndi nde?’ Petero aramusubiza ati: ‘Uri Kristo, Umwana w’Imana nzima.’”
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Kuanzia hapo mwanzo, Petro alikuwa amemwamini Yesu kuwa ndiye Masihi. Wengine wengi ambao walikuwa wamesadikishwa kwa mahubiri ya Yohana Mbatizaji, na walikuwa wamemkubali Kristo, walianza kutilia shaka utume wa Yohana alipowekwa kifungoni na kuuawa; nao sasa wakatia shaka kwamba Yesu ndiye Masihi, ambaye walikuwa wamemtazamia kwa muda mrefu hivyo. Wengi wa wanafunzi waliokuwa wametazamia kwa shauku kuu kwamba Yesu angechukua mahali Pake juu ya kiti cha enzi cha Daudi walimwacha walipotambua kwamba hakuwa na kusudi kama hilo. Lakini Petro na wenzake hawakugeuka kutoka katika uaminifu wao. Mwendo wa kusitasita wa wale waliomsifu jana na kumhukumu leo haukuharibu imani ya mfuasi wa kweli wa Mwokozi. Petro akasema, ‘Wewe ndiwe Kristo, Mwana wa Mungu aliye hai.’ Hakungojea heshima za kifalme zimvikwe Bwana wake taji, bali alimkubali katika kujishusha Kwake.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
پەترۆس باوەڕی دوازدەکەی دەربڕیبوو. بەڵام، قوتابییەکان هێشتا زۆر دوور بوون لە تێگەیشتن بە ئەرکی مەسیح. دژایەتی و هەڵخەڵەتاندنی کاهینان و فەرمانڕەوایان، هەرچەندە نەیدەتوانی لە مەسیح لادانیان بکات، بەڵام هێشتا سەرلێشێواویەکی گەورەی بۆیان دروست دەکرد. ڕێگای خۆیان بە ڕوونی نەدەبینین. کاریگەریی پەروەردەی سەرەتایییان، فێرکردنی ڕەبییەکان، هێزی نەریت، هێشتا دیدگایان لە ڕاستی دەگرت. هەر لە کاتێکدا تیشکە بەهایەکانی ڕووناکی لەلایەن عیسىوە بەسەریاندا دەدرەوشانەوە، بەڵام زۆرجار وەک ئەو مرۆڤانە بوون کە لەنێو سێبەرەکاندا بە دەستداگەڕان بوون. بەڵام لەم ڕۆژەدا، پێش ئەوەی ڕووبەڕووی تاقیکردنەوە گەورەکەی باوەڕیان بکرێنەوە، ڕۆحی پیرۆز بە هێزێکی گەورە لەسەریان نیشتەجێ بوو. بۆ ماوەیەکی کەم، چاوەکانیان لە «ئەو شتانەی دەبینرێن» لادرا، تاکو «ئەو شتانەی نابینرێن» ببینن. 2 کۆرنسۆس 4:18. لەژێر پۆشاکی مرۆڤایەتیدا، شکۆی کوڕی خودایان بینی.
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.
Yesu akamjibu Petro, akisema, “Heri wewe, Simoni Bar-Yona; kwa maana nyama na damu havikukufunulia jambo hili, bali Baba Yangu aliye mbinguni.” Tumaini la Vizazi Vyote, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
Petro wa kukiri kwake, katika kutambua kwamba Kristo ni Mwana wa Mungu, kulinena moja kwa moja kwa swali la kujaribiwa la historia hiyo. Wakati ulikuwa umefika kwa Masihi kudhihirishwa, kama ilivyowekwa na Neno la Mungu la kiunabii, na wale tu waliokubali kweli hiyo wangehesabiwa pamoja na wale waliowakilishwa na kauli ya Petro. Petro anawakilisha wale wanaoukubali ujumbe uliothibitishwa mnamo Septemba 11, 2001, na wanaokiri kwamba Yesu ni Mwana wa Mungu. “Petro alikuwa ameidhihirisha imani ya wale kumi na wawili,” na wale kumi na wawili aliowawakilisha walikuwa wale mia moja na arobaini na nne elfu. Kwa sababu hiyo, Kristo alilibadili jina la Petro kutoka Simoni Bar-yona kuwa Petro katika kifungu hicho.
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
“Simon” kut znači “onaj koji čuje”, a “bar” znači “sin od”, a Jona znači “golubica”. Simon je predstavljao one koji su čuli poruku golubice, koja je predstavljala istine povezane s krštenjem Isusa, kada je On postao Hrist, pomazan silom, kao što je to simbolično bilo predstavljeno silaskom Svetoga Duha u obličju golubice.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Mitaro ya marekebisho inalingana sambamba, naye Yohana anawawakilisha Wamilleri, ambao tarehe 11 Agosti 1840, waliila kile kitabu kidogo. Yeremia analingana na tukio hilo, na alipokila kile kitabu kidogo, ndipo akaitwa kwa jina la Mungu.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
A wéy ra da, ka ma li yí; ka wéy ra lì ma nɛ, mɛ̀n tɛ̀rɛ ani nàra ka bɔ n nìnna kɔnɔ: bawo n bɛ yé i tɔgɔ la, i yé Matigi Ala, Kèlèw ka Masaa. Jérémie 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Bwana alipofanya agano na Abramu, alimgeuza jina lake kuwa Ibrahimu, kama alivyofanya kwa Sarai na Yakobo. Kubadilishwa kwa jina huwakilisha uhusiano wa agano, na katika alama ya njia ambapo ishara ya Uungu hushuka, watu wa Mungu wanapaswa kula ujumbe, kuingia katika agano, kisha jina lao hubadilishwa. Akiwa mwakilishi wa wanafunzi wa wakati wa Kristo, Simoni Bar-yona aliwakilisha wale “waliosikia” ujumbe wa “hua.”
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
Pa kato ukapa bwenakilishi nti waumvwile ukuti pa cilya cimanyikilo ca nshila Yesu alibwelele Kristu, kabili ukuti Ali Mwana wa kwa Lesa, ne fyonse ifyo cileta, e lyo Kristu alimupeele ishina ilipya, Petero. Ali afuminishe ubutumwa bumo abantu ba cipangano kwa Kristu aba muli iyo mbali ya kale basuminishe, kabili mu kucita ifyo, nao wine aleshininkisha mu cishibilo abantu amakana ne myanda ine na amakumi yane na bana bane aba mu nshiku sha kulekelesha.
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
Barua “P” ni barua ya kumi na sita katika alfabeti ya Kiingereza, na barua “E” ni barua ya tano katika alfabeti, na barua “T” ni barua ya ishirini, barua “E” inarudiwa, na jina linaishia kwa barua “R” ambayo ni barua ya kumi na nane. Kumi na sita “zidisha” tano, “zidisha” ishirini, “zidisha” tano, “zidisha” kumi na nane ni sawa na mia moja arobaini na nne elfu. Yule Mwanaisimu wa Ajabu alisema na Petro kwa Kiebrania, na Agano Jipya liliandikwa kwa Kiyunani, na watafsiri wa King James Version wakalitokeza Agano Jipya kwa Kiingereza.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Muvwa amahatwa gatatu ga ndimi ezihindukene, Kristo, oyo ali Omwana wa Mungu, Mulinganizi wa Ndimi wa Kustaajabisha, kandi Mubalizi wa Kustaajabisha, yashyizeho ekifaananyi eky’okushyirwako akamanyiso kw’abantu emitwalo kikumi na amakumi ana na enkumi nnya mu Matayo essuula ya kkumi na mukaaga, ekikwatana n’Olutalo lwa Panium, n’okukyalira kwe e Kaisariya Filipi. Yabikola ng’akozesa obuyinza bwe ku lulimi ne ku mibaro, kubanga ye yennyini ni Palmoni (Omubalizi wa Kustaajabisha), era n’Ekigambo (Omulinganizi wa Ndimi wa Kustaajabisha).
We will continue this study in the next article.
Ndetuîkakuatakia itangle yûla ngana mîla myatû ngwîla.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
هەندێک نزیکەی دوو هەزار ساڵ پێش ئێستا، دەنگێکی پڕ لە واتای نهێنی لە ئاسمان بیسترا، لە تەختی خودا: «ئەوەتا، دێم.» «تۆ قوربانی و پێشکەشکردنت نەویست، بەڵام جەستەیەکت بۆ من ئامادە کردووە.... ئەوەتا، دێم (لە طوماری کتێبدا لەبارەی من نووسراوە،) تاکو خواستی تۆ بەجێ بهێنم، ئەی خودا.» عیبرانییەکان 10:5–7. لەم وشانەدا ڕاگەیاندنی تەواوبوونی ئەو مەبەستە کرا کە لە ئەزەلییەکانەوە شاراوە بوو. مەسیح ئامادە بوو جیهانی ئێمە سەردان بکات و جەستە بگرێت. دەفەرموێت: «جەستەیەکت بۆ من ئامادە کردووە.» ئەگەر بەو شکۆیە دەردەکەوت کە پێش دامەزراندنی جیهان لەگەڵ باوک هەیبوو، ئێمە نەماندەتوانی ڕووناکیی ئامادەبوونی بەرگە بگرین. بۆ ئەوەی ئێمە بتوانین بیبینین و لەناونەچین، دەربڕینی شکۆی ئەو داپۆشرا. خودایەتیی ئەو بە مرۆڤایەتی پەردەپۆش کرا—شکۆی نادیار لە شێوەی مرۆڤیی دیاردا.
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“Ubukongwe luno obukhulu bwali bwabonakalisirwe kare omu bifaanani n’omu bubonero. Ekisaka ekyarengyaga, omwo Kristo yaayeboneramu Musa, kyahishuurira Ruhanga. Akabonero akatooranirwe okukiikirira Obuhangwa bwa Ruhanga kakaba kari ekisaka eky’ahaansi, ekirabikaga nk’ekitarina birungi ebirikukwata amaisho. Omurimu ogu gwabikahamu Atahwaho. Ruhanga ow’embabazi zingi munonga akafubikira ekitiinisa Kye omu kabonero akasinga obucureezi, kugira ngu Musa abone kukireeba kandi abeho. Nikwo kandi omu mpagi y’ekicu omu mishana n’omu mpagi y’omuriro omu kiro, Ruhanga yaayoganiisiza Isiraeri, naahishuurira abantu okukunda Kwe, kandi naabaha embabazi Ze. Ekitiinisa kya Ruhanga kikagabanyisibwa, n’obukama Bwe bukabumbwa, kugira ngu amaisho agorooro ag’abantu ab’okuhera gabone kukireeba. Nikwo Kristo yaabaire aine kuza omu ‘mubiri gw’okucuurwa kwaitu’ (Abafilipi 3:21, R. V.), ‘omu kushusha kw’abantu.’ Omu maisho g’ensi akaba atarina burungi bwona obwabatera okumwegomba; kwonka akaba ari Ruhanga aijwire omu mubiri, omushana gw’omu iguru n’ensi. Ekitiinisa Kye kikabumbwa, obukuru Bwe n’obukama Bwe bikasherekwa, kugira ngu abone kwirira haihi n’abantu abarikwihirwa enaku kandi abarikwemwa.”
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
Baku waambie Musa kwa ajili ya Israeli, “Na wanifanyie patakatifu; ili nipate kukaa kati yao” (Kutoka 25:8), naye akakaa katika patakatifu, katikati ya watu wake. Katika mahangaiko yote ya kuchosha ya kutangatanga kwao jangwani, ishara ya kuwapo kwake ilikuwa pamoja nao. Vivyo hivyo Kristo aliisimamisha hema yake takatifu katikati ya kambi yetu ya kibinadamu. Aliipiga hema yake kando ya hema za wanadamu, ili apate kukaa kati yetu, na kutufanya tuijue tabia yake ya uungu na uzima wake. “Naye Neno alifanyika mwili, akafanya maskani yake kati yetu (nasi tukautazama utukufu wake, utukufu kama wa Mwana wa Pekee atokaye kwa Baba), amejaa neema na kweli.” Yohana 1:14, R. V., pambizo.
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
“ꯖꯤꯁꯨꯁꯅ ꯑꯩꯈꯣꯏꯅ ꯂꯣꯏꯅ ꯂꯩꯔꯛꯄ ꯃꯇꯨꯡꯗ, ꯑꯩꯈꯣꯏꯅ ꯈꯪꯉꯩ ꯃꯗꯨꯗ ꯑꯇꯩꯅ ꯑꯩꯈꯣꯏꯒꯤ ꯋꯥꯈꯜ-ꯈꯨꯗꯣꯡꯆꯥꯕꯁꯤꯡ ꯈꯪꯉꯩ, ꯑꯃꯁꯨꯡ ꯑꯩꯈꯣꯏꯒꯤ ꯑꯔꯥꯟꯕꯁꯤꯡꯗ ꯁꯥꯎꯅꯕ ꯐꯪꯉꯩ꯫ ꯑꯥꯗꯝꯒꯤ ꯃꯆꯥ ꯄꯨꯝꯅꯃꯛ ꯃꯆꯥ ꯅꯨꯄꯤ ꯑꯃꯁꯨꯡ ꯃꯆꯥ ꯅꯨꯄꯥ ꯈꯪꯕ ꯉꯝꯃꯤ ꯃꯗꯨꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯁꯤꯖꯤꯟꯅꯔꯤꯕ ꯃꯄꯨꯅ ꯄꯥꯄꯄꯨ ꯇꯧꯕꯁꯤꯡꯒꯤ ꯃꯔꯨꯄ ꯑꯣꯏ꯫ ꯃꯔꯝꯗꯤ ꯈꯦꯝꯕꯒꯤ ꯋꯥꯍꯩ ꯄꯨꯝꯅꯃꯛꯇ, ꯑꯉꯥꯡꯕꯒꯤ ꯋꯥꯔꯦꯞ ꯄꯨꯝꯅꯃꯛꯇ, ꯅꯨꯡꯉꯥꯏꯕꯒꯤ ꯇꯧꯖꯥ ꯄꯨꯝꯅꯃꯛꯇ, ꯑꯃꯁꯨꯡ ꯇꯔꯥꯟꯁꯦꯟ ꯃꯄꯨꯒꯤ ꯃꯤꯑꯣꯏꯕꯥ ꯂꯝꯗ ꯁꯤꯖꯤꯟꯅꯔꯤꯕ ꯑꯔꯨꯝ-ꯑꯇꯣꯞ ꯄꯨꯝꯅꯃꯛꯇ, ꯑꯩꯈꯣꯏꯅ ‘ꯑꯩꯈꯣꯏꯅ ꯂꯣꯏꯅ ꯂꯩꯔꯤꯕ ꯑꯇꯩ’ ꯎꯔꯦ꯫”
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
“Shetani huwakilisha sheria ya Mungu ya upendo kana kwamba ni sheria ya ubinafsi. Yeye hutangaza kwamba haiwezekani kwetu kutii maagizo yake. Kuanguka kwa wazazi wetu wa kwanza, pamoja na huzuni yote iliyotokana nako, huiweka juu ya Muumba, akiwaongoza watu kumtazama Mungu kuwa ndiye mwanzilishi wa dhambi, na mateso, na mauti. Yesu alipaswa kufunua udanganyifu huu. Akiwa mmoja wetu, ilimpasa kutoa kielelezo cha utii. Kwa ajili ya hili alijitwika asili yetu, na akapitia katika uzoefu wetu. ‘Katika mambo yote ilimpasa afananishwe na ndugu Zake.’ Waebrania 2:17. Kama tungepaswa kubeba jambo lolote ambalo Yesu hakulivumilia, basi katika jambo hilo Shetani angeiwakilisha nguvu ya Mungu kuwa haitoshi kwetu. Kwa hiyo Yesu ‘alijaribiwa sawasawa na sisi katika mambo yote.’ Waebrania 4:15. Alivumilia kila jaribu ambalo sisi huwekwa chini yake. Naye hakutumia kwa faida yake mwenyewe uwezo wowote ambao hatupewi sisi bure. Akiwa mwanadamu, alikabiliana na majaribu, na akashinda kwa nguvu alizopewa na Mungu. Yeye asema, ‘Nimependezwa kuyafanya mapenzi yako, Ee Mungu wangu: Naam, sheria yako imo moyoni mwangu.’ Zaburi 40:8. Alipokuwa akienda huko na huko akitenda mema, na kuwaponya wote walioteswa na Shetani, aliwaweka watu wazi tabia ya sheria ya Mungu na asili ya utumishi Wake. Maisha yake hushuhudia kwamba inawezekana kwetu sisi pia kuitii sheria ya Mungu.
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
“Kwa ubinadamu Wake, Kristo aliugusa ubinadamu; kwa uungu Wake, analishika kiti cha enzi cha Mungu. Akiwa Mwana wa Adamu, alitupa kielelezo cha utiifu; akiwa Mwana wa Mungu, anatupa uwezo wa kutii. Alikuwa ni Kristo ambaye, kutoka katika kile kichaka juu ya Mlima Horebu, alisema na Musa, akisema, ‘MIMI NIKO AMBAYE NIKO…. Ndivyo utakavyowaambia wana wa Israeli, MIMI NIKO amenituma kwenu.’ Kutoka 3:14. Huu ulikuwa ni uhakikisho wa ukombozi wa Israeli. Basi alipokuja ‘katika mfano wa wanadamu,’ alijitangaza Mwenyewe kuwa MIMI NIKO. Mtoto wa Bethlehemu, Mwokozi mpole na mnyenyekevu, ni Mungu ‘aliyedhihirishwa katika mwili.’ 1 Timotheo 3:16. Naye kwetu anasema: ‘MIMI NI Mchungaji Mwema.’ ‘MIMI NI Mkate ulio hai.’ ‘MIMI NI Njia, na Kweli, na Uzima.’ ‘Nimepewa mamlaka yote mbinguni na duniani.’ Yohana 10:11; 6:51; 14:6; Mathayo 28:18. MIMI NIKO ni uthibitisho wa kila ahadi. MIMI NIKO; msiogope. ‘Mungu pamoja nasi’ ndiye dhamana ya ukombozi wetu kutoka katika dhambi, uhakikisho wa uwezo wetu wa kuitii sheria ya mbinguni.” Tumaini la Vizazi Vyote, 23, 24.