The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.

“Peter akasiima amazima ni yo musingi gw’okukkiriza kw’omukkiriza. Eyo ye ekyo Kristo yennyini kye yalangirira okuba obulamu obutaggwaawo.” “Amazima” ago gaalaga ebintu bibiri ebikwata ku Kristo. Ekisooka kyali nti Kristo kitundu kya byafaayo eby’obunnabbi. Obubonero obulaga ebibaddewo mu byafaayo eby’obunnabbi, bulaga Kristo. Okukwatagana kwe n’ebibaddewo ebyo kulaga obutukuvu bw’obubonero bw’obunnabbi, era kuwa ensonga lwaki Sister White emirundi mingi nnyo yayogeranga nti tulina okukuuma obubonero obwo, kubanga obubonero obwo bukiikirira Yesu Kristo. Akabonero akaali kakiikirira omutwe gw’okugezesebwa mu biro bya Kristo kwe kubatizibwa kwe, era kaakwatagana n’ebibaddewo ebirala mu nnnyiriri entukuvu ez’okuddaabiriza, ebyawulibwa olw’okukka kw’akabonero ak’Obwakatonda.

In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

Musa’nın reform hattında, Yaratıcının yaratılışla birleşmesinin bir simgesi olan yanan bir çalı içinde İlahiyat indi ve orada ikamet etti. Yetmiş yılın sonundaki reform hattında, Mihail, ilk fermanla ilerlemesi için Koreş’i güçlendirmek üzere indi ve aynı zamanda Daniel Mesih’in suretine dönüştürüldü. Mesih’in reform hattında, Kutsal Ruh, Tanrı’nın Oğlu’nu mesh etmek üzere güvercin suretinde indi; bu, İlahiyatın insanlıkla birleşmesinin simgesiydi. Millerci tarihte, 11 Ağustos 1840’ta inen melek, yenilmek üzere olan küçük bir kitapla inen ve Kendisi de o küçük kitap olan “İsa Mesih’ten daha aşağı bir şahsiyet değil” idi. Orada, İlahiyatın insanlıkla birleşmesinin, Gök Ekmeği’nin etini ve kanını yiyip içmekle gerçekleştiğini gösterdi.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Historiya ya Kivuziri ni ya Kivuziri kwa sababu inadhihirishwa na uwepo wa Kristo. Unabii wa Neno la Mungu unaotambulisha matukio ya wakati ujao ni Yesu Kristo, kwa maana Yeye ndiye “Neno.” Unabii huo unapokuwa umetimizwa katika historia, matukio hayo huwakilisha utimilifu wa Neno Lake, na Neno Lake ni Kweli. Ni Neno Lake linaloweka wazi unabii, na ni Neno Lake linalotimizwa tukio linapowadia; hivyo, katika mwanzo na katika mwisho ni Yesu Kristo, kwa maana Yeye ndiye Alfa na Omega. Kwa hiyo, Petro alipokiri kwamba Yesu alikuwa Kristo na Mwana wa Mungu aliye hai, alikuwa akitambulisha alama ya njia iliyokuwa Yesu Kristo na alama ya njia inayofikia utimilifu wake mkamilifu katika siku za mwisho. Septemba 11, 2001 ulikuwa utimilifu mkamilifu wa Kristo.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Kusala ukutambula ukugcwaliseka kwesiporofeto sa-Septemba 11, 2001, kukutambula uKristu, iNdodana kaNkulunkulu ophilayo. Lelo qiniso, elavezwa nguPetru, lali “yisisekelo sokukholwa komkholwa,” njalo ngoSeptemba 11, 2001 uKristu wahola abantu Bakhe bezinsuku zokucina ukuba babuyele “ezindleleni zakudala” zikaJeremiya, ezimelela “izisekelo” zomnyakazo wemilayezo yengilosi yokuqala leyengilosi yesithathu. UPetru wayemele abayinkulungwane ezilikhulu lamatshumi amane lane, ababotshwayo uphawu ngesikhathi lapho izingilosi ezine zibamba imimoya emine. Isikhathi sokubotshwa uphawu siyisikhathi esiqondileyo sesiporofeto, esiqala ngoSeptemba 11, 2001 siphele ngomthetho weSonto oseduze ukufika. UJesu uhlala efanekisa ukuphela kwento ngesiqalo sento.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.

Ku nguquguqukni kwekutila, ingelosi yaSembulo se-18 yehla, njengoba kwakwenteka ngaMoya loNgcwele ekubhabhatisweni, futsi leyo ngelosi “yayingengaphansi kwekuba nguJesu Khristu lucobo,” ngoba ingelosi lehla kutawukhanyisa umhlaba ngenkhatimulo yaKhe emlandvweni webaMiller “yayingengaphansi kwekuba nguJesu Khristu lucobo.” Emtsetfweni weliSontfo lotako masinyane, “yayingengaphansi kwekuba nguJesu Khristu lucobo,” uyabuye ehle futsi etfule umlayeto wesibili walemilayeto lemibili yeSembulo se-18, lapho abita khona letinye timvu taKhe tiphume eBhabhiloni. Emkhatsini wesikhatsi sekutila, kwehla ingelosi, njengoba ingelosi yesibili yehla nga-Aphreli 19, 1844, ekudvumaleni kwekucala kwemnyakato webaMiller.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Malaika wa pili alipowasili na malaika wa tatu alipowasili tarehe 22 Oktoba 1844, malaika wengi walitumwa kuuongeza nguvu ujumbe wa malaika wa pili, wakati ujumbe wa Kilio cha Usiku wa Manane ulipowasili. Akizungumzia historia ya wakati malaika hawa walipowasili katika historia ya Wamileriti, Dada White anatufahamisha kwamba wale walioikataa jumbe hii walikuwa wamemsulubisha Kristo kwa uhakika uleule kama Wayahudi walivyomsulubisha Kristo.

“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

“Ndzi vone leswaku tanihi leswi Vayuda va vambetheleke Yesu emhandzini, na wona mavandla ya kereke ya vito ntsena ma vambethele rungula leri emhandzini; hikwalaho a ma na vutivi bya ndlela yo nghena eNdhawini leyi Kwetsimaka ngopfu, naswona a ma nge vuyeriwi hi ku kombela ka Yesu hikwalaho ka wona kwalaho.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Malaika tarafından temsil edilen mesajlar reddedildiğinde, onlar Mesih’in çarmıha gerilişini temsil eder; çünkü O, bu mesajların ve onların tarihsel gerçekleşmesinin beden bulmuş hâlidir. 18 Temmuz 2020’de, “İsa Mesih’ten daha aşağı olmayan bir Zat” indi; bu, ilk hayal kırıklığını ve gecikme zamanının başlangıcını işaretledi. Sokaklarda öldürülmüş olan O’nun son gün halkının ölü kuru kemikleri, insanları yeniden hayata döndürebilen yegâne sesi işitmekle uyandırılacaktı.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

Ndi, ndi, ndababwira yuko isaha iraje, kandi n’ubu ni yo, aho abapfuye bazumva ijwi ry’Umwana w’Imana; kandi abazaryumva bazabaho. Kuko nk’uko Data afite ubugingo muri we ubwe, ni ko yahaye n’Umwana kugira ubugingo muri we ubwe; kandi yamuhaye n’ububasha bwo gucira urubanza, kuko ari Umwana w’umuntu. Ntimutangazwe n’ibyo, kuko isaha iraje, aho abari mu mva bose bazumva ijwi rye, kandi bazasohoka: abakoze ibyiza bazazukira ubugingo, naho abakoze ibibi bazazukira gucirwaho iteka. Yohana 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

Mu mwezi wa Mukandankuba 2023, Ijwi rye ryahamagaye amagufwa yumye ngo ahabwe ubugingo, maze Alfa na Omega basubira gusubiramo intangiriro y’igihe cyo gushyirwaho ikimenyetso, kuko Mukandankuba 2023 uranga igihe gisoza cyo gushyirwaho ikimenyetso. Ubwoko bwe bwahise bwongera guhamagarirwa gusubira mu nzira za kera za Yeremiya, ku rufatiro rw’amateka y’Abamilerite. Ubutumwa bw’ifatizo bw’intangiriro n’iherezo by’Abamilerite bwari ubutumwa bwa mbere n’ubwa nyuma bwo mu mateka y’Abamilerite, ari bwo “ibihe birindwi” byo mu gitabo cy’Abalewi igice cya makumyabiri na gatandatu.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

Mwezi wa Julai 2023, watu wa Mungu wa siku za mwisho waliamriwa tena kuutwaa kile kitabu kidogo na kukila. Wanapokila kile kitabu kidogo, ndipo wanajaribiwa kuona kama watakubali ujumbe wa ole la tatu katika Ufunuo sura ya tisa (habari za mashariki) na ujumbe wa Danieli sura ya kumi na moja (habari za kaskazini). Mchakato huo wa kujaribiwa unawaongoza kwenye aya ya kumi na tatu hadi ya kumi na tano ya Danieli sura ya kumi na moja, ambayo ndiyo Vita vya Panium, ambayo ndiyo Kaisaria Filipi, na ambayo ndiyo ujumbe wa Kilio cha Usiku wa Manane ambamo yale matabaka mawili ya watu waliosikia sauti Yake yanafunuliwa, tabaka moja “waliotenda mema, wapate ufufuo wa uzima; na waliotenda mabaya, wapate ufufuo wa hukumu.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”

Kuna sauti tatu katika wakati wa kutiwa muhuri kwa wale laki moja na arobaini na nne elfu, nazo zote ni sauti ya “si mtu mwingine ila Yesu Kristo mwenyewe.” Sauti ya kwanza ya Ufunuo kumi na nane ilisikika wakati majengo makubwa ya mji wa New York yalipoangushwa kwa mguso kutoka kwa Mungu. Sauti ya pili ni sauti ya Mikaeli malaika mkuu, awaitaye waliokufa watoke makaburini mwao. Sauti ya tatu ni sauti ya pili ya sura ya kumi na nane ya Ufunuo, awaitaye kundi Lake lingine litoke Babeli katika saa ya “tetemeko kuu la nchi” la sura ya kumi na moja ya Ufunuo. Utimilifu mkamilifu wa ungamo la Petro kule Kaisaria Filipi hutimizwa Kristo anapowaongoza watu Wake wa siku za mwisho kwa “sehemu ile ya unabii wa Danieli inayohusu siku za mwisho.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

ダニエル十一章十三節から十五節のパニウムは、真夜中の叫びの使命を特定する、封じられていたダニエルの預言の「部分」である。パニウムは一八四四年八月のエクセター・キャンプ集会であり、ドナルド・トランプの第二期政権において成就する歴史であり、また十四万四千人の額に神の印を押す預言的使命である。私たちが今学んでいるこれらの節は、きわめて聖なる地である。

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Պետրոսի խոստովանած ճշմարտությունն է հավատացյալի հավատի հիմքը։ Դա է այն, ինչ Ինքը՝ Քրիստոսը, հռչակել է որպես հավիտենական կյանք։ Սակայն այս գիտության տիրապետելը որևէ հիմք չէր ինքնափառաբանության համար։ Այն Պետրոսին չէր հայտնվել իր իսկ որևէ իմաստությամբ կամ բարությամբ։ Մարդկությունը երբեք չի կարող ինքն իրենով հասնել աստվածայինի գիտությանը։ «Այն երկնքից բարձր է. ի՞նչ կարող ես անել. դժոխքից խորն է. ի՞նչ կարող ես իմանալ»։ Հոբ 11:8։ Միայն որդեգրության Հոգին կարող է մեզ հայտնել Աստծու խորությունները, որոնք «աչքը չէ տեսել, և ականջը չէ լսել, և մարդու սիրտը չեն մտել»։ «Բայց Աստված մեզ հայտնեց Իր Հոգով, որովհետև Հոգին քննում է ամեն ինչ, նույնիսկ Աստծու խորությունները»։ Ա Կորնթացիս 2:9, 10։ «Տիրոջ խորհուրդը Նրանից վախեցողների հետ է», և այն փաստը, որ Պետրոսը զանազանեց Քրիստոսի փառքը, վկայություն էր, որ նա «Աստծուց ուսուցանված» էր։ Սաղմոս 25:14. Հովհաննես 6:45։ Ա՜հ, ճշմարիտ, «երանի՜ քեզ, Սիմոն Բար-Յոնա, որովհետև մարմինն ու արյունը չհայտնեցին քեզ դա»։”

“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

Yesu aenderera kusema: “Nami nakuambia pia, ya kuwa wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa Langu; wala malango ya kuzimu hayatalishinda.” Neno Petro lina maana ya jiwe,—jiwe linalobiringika. Petro hakuwa mwamba ambao juu yake kanisa liliasisiwa. Malango ya kuzimu yalimpata kushinda alipomkana Bwana wake kwa laana na kwa kuapa. Kanisa lilijengwa juu ya Mmoja ambaye malango ya kuzimu yasingeweza kumshinda.” The Desire of Ages, 413

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Ujumbe ambao Kristo alikuwa akiuwasilisha kwa wanafunzi Wake kule Kaisaria Filipi ulikuwa, tena ndio, ujumbe wa Kilio cha Usiku wa Manane, nao umewekwa ndani ya muktadha wa vita ya kiroho kati ya mungu wa Kiyunani Pan, ambaye hekalu lake liliitwa “malango ya kuzimu,” na pembe mbili zilizoasi za mnyama wa nchi. Wamakabayo walikuwa watu wa Mungu walioasi, waliodai kuwa watetezi wa kanisa la Mungu, huku wakiipiga vita dini ya Wagiriki. Walijitambulisha kuwa viongozi wa kidini na wa kisiasa pia. Wao wanawakilisha Uprotestanti ulioasi wa yale makanisa yaliyoanguka ambayo, pamoja na serikali ya Marekani, sasa yanaunda sanamu ya mnyama na yanapigana dhidi ya dini ya utandawazi ya woke-ism na Mama Dunia. Pembe hizo zilizoasi zinashinda katika mapambano yao na vipengele vya kidini na vya kisiasa vya utandawazi, na wakati uo huo pembe ya kweli ya Kiprotestanti inatakazwa kwa kuondolewa kwa masalio ya mwisho ya wanawali wapumbavu, kabla ya kuinuliwa kama bendera katika “tetemeko kubwa la nchi” la sheria ya Jumapili inayokuja upesi.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Chielo cha ulota wa chisamu cha Daniele ichikwata ku mazuva ghaumaliro, icho nachoso ni Chivumbuzi cha Yesu Khristu, ndipo ni uthenga wa Kuliya kwa Pakatikati pa Usiku, chikuvumbukwa na Nkhumba ya fuko la Yuda pa Kesarea Filipi, awo ni Paniumu. Chikuvumbukwa pakati pa nkhondo pakati pa chikoko chambura Chiuta chakufuma mu chizongwe chambura kumara na mponda ya Republicanism iyo yikamba kuwuska chikoko icho mu 2015, ndiposo kulimbana na mponda waunenesko wa Protestantism iyo sono yikuwuskikaso nga ni nkhondo yankhongono.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Petro alikiri echiwâninela ni waymark ya Septemba 11, 2001, kandi pamo na icho ukuti Kristi Mwana wakwe Leza wa mweo. Echiwânino caquilo cileimininwako no kuti Yesu Mwana wakwe Leza, echiwânino ca kweshiwa, nga filya fine caishileba pa nshiku sha kwa Petro pa mulandu wa kuti Yesu ni Mesiya nangu iyo. Ukulanda kwa kuti Yesu Mwana wakwe Leza kuleimininwako fyonse ifyali fyasokololwa pa kuti Mwana ni nani. Te kuti fye ale Mwana wakwe Leza, lelo pamo ale mwana wa muntu. Echi e chishinka ca kwikala kwa bwa-Leza mu bwa-muntu, umulimo wine mwine uwacitwa pa nshita ya kusinda kwa ba one hundred and forty-four thousand. Echiwânino ca “incarnation,” echiwânino ca ku mpela ichaipashanyiwemo no buwânino bwa “Sabbath” ku kutendeka.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Mu 22, 1844, kwalamula kuŵika pa ulendo wa mngelo wachitatu. Para mngelo wafika, unenesko wapadera wakukolerana na nyengo iyo unenesko uwo ukuvumbukwa, ukujurika na Nkharamo ya fuko la Yuda; ndipo unenesko uwo ukuyezga m’badwo umo ukujurikira. Pa Mu 22, 1844, maunenesko agho ghakukolerana na ntchito ya Khristu, uyo mwamabuchi wakiza ku tempile ilo Iye mweneuyo wakazenga mu vyaka makumi ghanayi na vinkhondi na cimoza kufuma mu 1798 kufika mu 1844, ghakavumbukwa. Ntchito ya Khristu ya cheruzgo, dango la Chiuta, udindo Wake nga ni Wasembe Mukuru, nkhani ya chimanyikwiro cha cirombo, ndiposo kusindikizika kwa ŵanthu handiredi wani na forte-folo sauzandi, vyose vikajurika. Mubwezi White wakalongoreka kuti, pa maunenesko agha, pakaŵa unenesko umo Alpha na Omega wakawoneskera mu kung’anamura kwapadera.

“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Ndzi hlamarile loko ndzi vona nawu wa vumune exikarhi swinene ka milawu ya khume, wu rhendzeriwile hi ku vonakala lokutsongo ko olova. Ntsumi yi te: ‘Hi wona ntsena exikarhi ka lava khume lowu hlamuselaka Xikwembu lexi hanyaka lexi tumbuluxeke matilo ni misava ni hinkwaswo leswi nga eka swona. Loko masungulo ya misava ma vekiwa, hi nkarhi wolowo na wona masungulo ya Savata ma vekiwile.’” Testimonies, volume 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

دەمی مۆرکردنی سەد و چل و چوار هەزارەکە گەیشتبوو، بەڵام دەبوو بە هۆی سەرپێچیی ساڵی 1863 دوا بخرێت. لە 11ی سێپتەمبەری 2001، پرۆسەی مۆرکردن دەستی پێکرد کاتێک مەسیح، وەک ئەو فریشتە بەهێزەی وەحی بەشی هەژدە نیشان دراوە، بە کتێبێکی نهێنی لە دەستیدا دابەزی، کە گەلی خودای کۆتایی ڕۆژان پێویست بوو بیخۆن. ئەلفا و ئۆمەگا هەمیشە کۆتایی بە سەرەتادا پیشان دەدات، بۆیە لە ڕۆژانی دواهەمدا ڕاستییەکی دیکە هەبوو کە لە ژێر ڕووناکییەکی تایبەتدا دانرا، و ئەوە بە ڕاستیی شەممەوە ڕاستەوخۆ پەیوەست بوو کە یەکەم جار کاتێک مەسیح هەوڵی دا سەد و چل و چوار هەزارەکە مۆر بکات، گرنگی پێدرا.

“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

«Muda umefika kwa Danieli kusimama katika fungu lake. Muda umefika kwa nuru aliyopewa kwenda ulimwenguni kama haijapata kamwe kuwa hapo kabla. Ikiwa wale ambao kwa ajili yao Bwana ametenda mengi hivyo watatembea katika nuru, maarifa yao ya Kristo na ya unabii unaomhusu yataongezeka sana wanapokaribia kufungwa kwa historia ya dunia hii.»

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

“Na rî ta riña na Dyos, lumakaw da idiay lawag ti Init ti Kinalinteg. Saan da a padayawan ti Mannubbotda babaen ti panangdadael iti dalanda iti sangoanan ti Dyos. Ti lawag a nailangitan ket agsilnag kadakuada. Addaanda iti awan patinggana a pateg iti imatang ti Dyos, ta maymaysa da ken Cristo. Kadakuada, ti sao ti Dyos ket naindaklan unay iti kinapintas ken kinanayonna. Makitada ti kinapategna. Ti kinapudno ket maipalgak kadakuada. Ti doktrina ti panaglasag ket nabalkotan iti naalumamay a silaw. Makitada a ti Sursurat ket isu ti tulbek a manglukat kadagiti amin a palimed ken mangrisolbar kadagiti amin a riribuk. Dagidiay saan a siaanamong nga awaten ti lawag ken magna iti lawag ket saanda a maawatan ti palimed ti kinasanto, ngem dagidiay saan a nagduadua a mangala iti krus ken sumurot ken Jesus ket makitada ti lawag iti lawag ti Dyos.” Manuscript Releases, numero 21, 406, 407.

The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Ulutwe lwa kwivuna kwa Bulesa mu mubili lwe lwine kuti: Ubu-Bulesa bwapangilana ne buntu tabubomba ulubembu, kabili ikishibilo kya abo abafikile ku bwina ubwo mu nshiku sha kulekelesha ni Sabata.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

Napo tena niliwapa Sabato zangu, ziwe ishara kati yangu na wao, ili wapate kujua ya kuwa mimi ndimi Bwana niwatakasaye. Ezekieli 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.

ئەو سەد و چل و چوار هەزارە بۆ هەتاهەتایی مۆر دەکرێن، و پرۆسەی ئەو مۆرکردنە ماوەیەکی کورت لە کۆتایی پرۆسەی مۆرکردندا دیاری دەکات، تەواو پێش یاسای یەکشەممە، کاتێک مۆرەکە وەردەگیرێت. لەو ماوە کورتەدا، ئیلاهەت بە مرۆڤایەتییەوە یەکدەبێت، بە شێوەیەکی هەمیشەیی.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Bena mbwila, nu nyi muli kusala mu mulimo munene wa kulilongikila? Abo badi bakangama ne nsi, badi bakwata kifwanukisu kya pa nsi ne kudilongolola bwa cimanyinu cya nyama wa lwonji. Abo badi kabayi ne bwitabuja muli bene, badi baditapulula kumpala kwa Nzambi ne kusukula mioyo yabo ku kutumikila bulelela, aba ke badi bakwata kifwanukisu kya mu dyulu ne kudilongolola bwa cimanyinu cya Nzambi mu mpala yabo. Pashi mukano wa bulombodi ne upatuka ne cimanyinu ne cinyintibija, mibele yabo neyikale ya kusungama ne ya kukasuluka bwa tshiendelele.”

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

“ꯍꯧꯖꯤꯛ ꯁꯦꯝꯁꯤꯟꯕꯒꯤ ꯃꯇꯝꯅꯤ꯫ ꯑꯁꯦꯟꯕ ꯅꯨꯄꯥ ꯅꯠꯇ꯭ꯔꯒ ꯅꯨꯄꯤ ꯑꯃꯒꯤ ꯂꯂꯥꯠꯇ ꯑꯇꯩꯕ ꯑꯃꯇ ꯑꯣꯏꯅ ꯑꯗꯨꯒꯤ ꯃꯌꯦꯛꯇꯥ ꯑꯇꯣꯕꯥ ꯐꯪꯂꯣꯏ꯫ ꯃꯥꯂꯦꯝꯒꯤ ꯃꯇꯦꯡ ꯄꯥꯡꯕ, ꯃꯥꯂꯦꯝꯕꯨ ꯅꯨꯡꯉꯥꯏꯕ ꯅꯨꯄꯥ ꯅꯠꯇ꯭ꯔꯒ ꯅꯨꯄꯤ ꯑꯃꯒꯤ ꯂꯂꯥꯠꯇꯁꯨ ꯑꯗꯨ ꯑꯇꯣꯕꯥ ꯐꯪꯂꯣꯏ꯫ ꯑꯃꯥꯡꯕ ꯂꯣꯟ ꯍꯥꯏꯕ ꯃꯤꯁꯤꯡ ꯅꯠꯇ꯭ꯔꯒ ꯊꯧꯕꯜ ꯌꯥꯕ ꯊꯃꯣꯏ ꯂꯩꯕ ꯅꯨꯄꯥ ꯅꯠꯇ꯭ꯔꯒ ꯅꯨꯄꯤꯁꯤꯡꯒꯤ ꯂꯂꯥꯠꯇꯁꯨ ꯑꯗꯨ ꯑꯇꯣꯕꯥ ꯐꯪꯂꯣꯏ꯫ ꯁꯦꯜ ꯑꯗꯨ ꯐꯪꯕ ꯃꯤ ꯄꯨꯝꯅꯃꯛ ꯑꯇꯤꯌꯥꯒꯤ ꯃꯃꯥꯡꯗ ꯃꯁꯤ ꯑꯃꯇꯁꯨ ꯂꯩꯇꯦꯕ ꯑꯣꯏꯒꯗꯕꯅꯤ—ꯁ꯭ꯋꯔꯒꯒꯤ ꯃꯣꯏꯕꯨ ꯐꯪꯕꯒꯤ ꯃꯤꯢꯣꯏꯕꯁꯤꯡꯅꯤ꯫ ꯃꯑꯣꯡ ꯆꯠꯂꯨ, ꯑꯩꯒꯤ ꯎꯅꯥꯛ-ꯎꯅꯥꯛꯁꯤꯡ꯫ ꯍꯧꯖꯤꯛ ꯃꯇꯝꯁꯤꯗ ꯑꯩꯅ ꯃꯁꯤꯁꯤꯡꯒꯤ ꯃꯊꯢꯜꯗ ꯑꯌꯥꯝ ꯑꯄꯤꯛꯄꯥ ꯍꯥꯟꯅ ꯏꯌꯦꯛ ꯌꯥꯏ; ꯁꯦꯝꯁꯤꯟꯕꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯐꯝꯗ ꯅꯍꯥꯛꯄꯨ ꯃꯤꯡꯆꯠꯄ ꯋꯥꯔꯝꯁꯨ ꯑꯗꯨꯒꯤ ꯑꯄꯕꯥ ꯑꯃꯅꯤ꯫ ꯑꯁꯤꯒꯤ ꯍꯥꯏꯕ ꯑꯩꯍꯥꯛꯅ ꯑꯗꯨꯒꯤ ꯍꯦꯟꯅ ꯈꯪꯍꯟꯕ ꯉꯝꯅꯕ, ꯍꯧꯖꯤꯛꯀꯤ ꯃꯇꯝꯁꯤꯒꯤ ꯑꯖꯥꯢꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕ ꯃꯔꯨꯑꯣꯏꯕꯅ ꯊꯣꯡꯉꯥꯡ ꯄꯩꯕ ꯉꯝꯅꯕ, ꯁ꯭ꯀ꯭ꯔꯤꯄꯆꯔꯁꯤꯡ ꯅꯍꯥꯛꯅ ꯅꯍꯥꯛꯒꯤ ꯃꯊꯥꯛꯇ ꯊꯤꯕꯤꯌꯨ꯫” Testimonies, volume 5, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Neno lililotangulia linaweza kudokeza kwamba muhuri unawekewa wakati wa sheria ya Jumapili, lakini sivyo ilivyo. Dada White yuko wazi kwamba sheria ya Jumapili ni msukosuko mkuu, naye pia hufundisha waziwazi kwamba tabia hudhihirishwa katika msukosuko, lakini kamwe haiendelezwi katika msukosuko. Muhuri huwekwa wakati wa sheria ya Jumapili kwa maana kwamba ndipo huonekana wazi, kwa kuwa wale ambao wakati huo wanao muhuri huinuliwa kama bendera. Muhuri huwekwa katika kipindi kifupi cha wakati, kabla tu ya kufungwa kwa muda wa rehema, na kwa washika-Sabato, muda wa rehema hufungwa wakati wa sheria ya Jumapili. Kutiwa muhuri kulianza tarehe 11 Septemba 2001, na hakuna mtu aliyepokea muhuri wa Mungu wakati huo, kwa maana kama ilivyoonyeshwa katika kipindi cha wakati kilichofuata Oktoba 22, 1844, kwanza palipaswa kuwepo mchakato wa kujaribiwa.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

Kila katika kila vuguvugu la matengenezo, ishara ya kimungu inaposhuka ili kuutia nguvu ujumbe uliotiwa muhuri ukafunguliwa wakati wa mwisho, mchakato wa kupimwa huanza. Mikaeli aliposhuka ili kumtia nguvu Koreshi aendelee mbele na amri ya kwanza, ndipo Wayahudi walipimwa ikiwa wangeiacha nyumba waliyoikaa kwa miaka sabini iliyotangulia na kurudi katika mji uliokuwa umeharibiwa na kuujenga upya. Roho Mtakatifu aliposhuka katika ubatizo wa Kristo, Wayahudi walipimwa kuhusu suala la Masihi. Malaika mwenye nguvu wa Ufunuo kumi aliposhuka mnamo Agosti 11, 1840, kizazi hicho kilipimwa ikiwa kingekila kile kijitabu kidogo, na yote ambayo kile kijitabu kidogo kiliwakilisha.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Mek lmelad mektik cvaxik kfawq nyan 11 Nyesnw 1840, kfawq pwiy nyan ceyf cihyaq daik ywyf yityih, cwf ceyf cihyaq daik ywyf kfawq myam Miah sawh dlaw Lahm hve lim Lahng Hmup Ve, qav ywaik lwl nyi hlahteq le amik vwetbrihq daik “wan hundret an foti-fou tausan.” Mektik cvaxik mdanmwan loh nyac cingnyac nyan, cawh ve me lmelad mektik cvaxik, cvaxik kfawq nyan hteh lawq sawh meikbyan hlyak byi ni “sevən taimz,” cang Leviticus 26. Hte 1856 htoq 1863, saning Laodicea nyan meihdawh meik htiq tiht loh sawh meikbyan me lceq hteh kfawq nyan nyi lahng sawh meikbyan hlyak angel hkum hceh nyan lawq nyan 22 Oktoba 1844. Kfawq meikbyan me lceq nyan, meihdawh htoq lawng cang Daniel kapitel 11, ayat 13 htoq 15.

We will continue this study in the next article.

Tukwendelea niisomo muwandi wa kufuatiya.

“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

“‘Pakutandeka paandwe po vaña Nguva, kwa kala e Lizu, ni Lizu kwa kala pamo na Kalunga, ni Lizu kwa kala Kalunga. Eli vene kwa kala pakutandeka pamo na Kalunga. Bintu byosena bya sitwa kwendela muli Yandi; ni kakwena ni cimwe ca sitwa cina sitwa kahela Yandi. Muli Yandi mwa kala moyo; ni moyo owo kwa kala muye wa vanhu. Ni muye wa tema mu kufita; ni kufita ka kwa u tambula ko.’ ‘Ni Lizu kwa ningina musuni, ni kwa kala mukati ketu, (ni etu twa mono upahu Wandi, upahu wa nge wa Ou Mwaikolela Umwe cabe wa Tate,) wa izala ne ngahu ne kweli’ (Yoano 1:1–5, 14).”

“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

“Ekisuko eno eraga obuntu n’obukulu bw’omulimo gwa Kristo. Nga omuntu ategeera ky’ayogerako, Yokaana awa Kristo obuyinza bwonna, era ayogera ku bukulu bwe n’obuyinza bwe obw’ekitiibwa. Amasannyalaze ag’Obwakatonda ag’amazima ag’omuwendo ge gafulumya, ng’omusana oguva eri enjuba. Alaga Kristo ng’Omutabaganya omu yekka wakati wa Katonda n’obuntu.”

“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

“Mafundisho ya kufanyika mwili kwa Kristo katika mwili wa kibinadamu ni siri, ‘naam, ile siri iliyofichwa tangu zamani zote na tangu vizazi vyote’ (Wakolosai 1:26). Hii ndiyo siri kuu na yenye kina kirefu ya utauwa. ‘Naye Neno alifanyika mwili, akakaa kwetu’ (Yohana 1:14). Kristo alijitwika asili ya kibinadamu, asili iliyo duni kuliko asili Yake ya mbinguni. Hakuna jambo linaloonyesha kwa namna hii kushuka kwa ajabu kwa Mungu kama hili. Yeye ‘aliupenda ulimwengu, hata akamtoa Mwanawe pekee’ (Yohana 3:16). Yohana anawasilisha somo hili la ajabu kwa urahisi wa namna hii hata wote wapate kufahamu mawazo yaliyowekwa mbele yao, na kupewa nuru.”

“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

“Krishto nuk bëri sikur mori natyrën njerëzore; Ai me të vërtetë e mori atë. Ai në realitet e zotëroi natyrën njerëzore. ‘Meqë bijtë janë pjesëmarrës të mishit dhe të gjakut, edhe ai vetë po ashtu u bë pjesëmarrës i të njëjtave’ (Hebrenjve 2:14). Ai ishte biri i Marisë; Ai ishte nga fara e Davidit sipas prejardhjes njerëzore. Ai shpallet të jetë njeri, po, Njeriu Krishti Jezus. ‘Ky njeri,’ shkruan Pali, ‘u çmua i denjë për më shumë lavdi se Moisiu, për aq sa ai që e ndërtoi shtëpinë ka më shumë nder se shtëpia’ (Hebrenjve 3:3).”

“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

“Վասնզի, մինչ Աստուծոյ Խօսքը կը խօսի Քրիստոսի մարդկութեան մասին, երբ ան այս երկրի վրայ էր, ան միաժամանակ վճռական կերպով կը խօսի նաեւ անոր նախագոյութեան մասին։ Խօսքը գոյութիւն ունէր իբրեւ աստուածային Էակ՝ իբրեւ Աստուծոյ յաւիտենական Որդին, միութեամբ եւ մէկութեամբ Իր Հօր հետ։ Ի յաւիտենից ան ուխտին Միջնորդն էր, ան՝ որու մէջ երկրի բոլոր ազգերը, թէ՛ Հրեաները եւ թէ՛ Հեթանոսները, եթէ զինք ընդունէին, պիտի օրհնուէին։ «Խօսքը Աստուծոյ մօտ էր, եւ Խօսքը Աստուած էր» (Յովհաննէս 1։1)։ Նախքան մարդիկ կամ հրեշտակները ստեղծուած ըլլային, Խօսքը Աստուծոյ մօտ էր եւ Աստուած էր։”

“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

“Vihesi vyosi vyalumbilwe na Yandi, ‘ne kavwe kakulumbiwile ata kintu kimwe konso kivyalumbiwile ko, bila Yandi’” (Yoane 1:3). Kana Klisto alumbile bintu byosi, buna Yandi vandile ku ntwala ya bintu byosi. Mambu malongiwile na maye me tadila diambu diadi mawu mambu ma ngolo mingi mpe ma sikisama, mu mpila ya nde muntu nionso kavwa na nsatu ya kusala ntembe ko. Klisto vandile Nzambi mu kimuntu kia Yandi mpenza, mpe mu nsadisu ya kuluta nyonso. Yandi vandile na Nzambi kubanda mvula ya seko na seko, Nzambi ku zulu ya nyonso, asakumukila seko na seko.

“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

“Bwana Yesu Kristo, Mwana wa Mungu wa uungu, alikuwako tangu milele, akiwa nafsi iliyo tofauti, lakini akiwa mmoja na Baba. Yeye alikuwa utukufu mkuu usio na kifani wa mbinguni. Yeye alikuwa amiri wa wenye akili wa mbinguni, na ibada ya heshima ya malaika ilipokelewa na Yeye kuwa haki Yake. Hili halikuwa unyang’anyi kwa Mungu. ‘BWANA alinimiliki katika mwanzo wa njia yake,’ asema, ‘kabla ya matendo yake ya kale. Niliwekwa tangu milele, tangu mwanzo, kabla dunia haijakuwapo. Vilindi vilipokuwa havipo, nalizaliwa; chemchemi zilizojaa maji zilipokuwa hazipo. Milima haijakazwa bado, kabla ya vilima nalizaliwa; alipokuwa hajafanya dunia bado, wala mashamba, wala mavumbi ya kwanza ya ulimwengu. Alipozifanya mbingu, nalikuwako; alipoweka duara juu ya uso wa vilindi’ (Mithali 8:22–27).”

“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

“Ukweri nu wumwe ni uteei n’iiri i i ma Kristo aari umwe na Tata mbere y’uko urufatiro rw’isi rushyirwaho. Iyi ni yo mweru imurikira ahantu h’umwijima, ikahahindura ahazagaye n’ikuzo ry’Imana, ry’inkomoko. Uku kuri, nubwo ubwako ari ubwiru butagira iherezo, busobanura andi mabwiru n’ukuri kutashoboraga gusobanurwa ukundi, nyamara na ko kubitse mu mucyo, utagerwaho kandi utarondoreka.” Selected Messages, igitabo cya 1, 246–248.