When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.
Yesu anapofungua muhuri wa kweli ya kinabii, huwakilishwa kama Simba wa kabila la Yuda; na huko Kaisaria Filipi, Simba wa kabila la Yuda alianza kufungua muhuri wa kwamba “imempasa kwenda Yerusalemu, na kupata mateso mengi kwa wazee na wakuu wa makuhani na waandishi, na kuuawa, na kufufuka siku ya tatu.” Kweli hizo zinapatana na ujumbe alioufunguwa muhuri mwanzoni mwa wakati wa kutiwa muhuri kwa wale laki moja na arobaini na nne, na kisha tena mwishoni mwa kipindi hicho hicho. Kweli hizo zinapatana na ujumbe unaowakilishwa katika aya ya kumi na tatu hadi ya kumi na tano ya Danieli sura ya kumi na moja.
When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.
Le a pfu li wa tanu ufu bumbululula kuli baelufu umwanda umo na amakumi yane na bane, ecita ifyo ukupitila mu nshila ya mulongo pa mulongo, pantu ni mumo musangwa “imfungulo” sha Bufumu bwa kwa Lesa. Ico cine cishinka cilingile ukulyaulwa, pantu efyo mfungulo sha Bufumu bwa kwa Lesa, kabili Bufumu bwa kwa Lesa bulingile ukuba mukati ka bantu Bakwe.
And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.
Na alipoulizwa na Mafarisayo, ya kwamba ufalme wa Mungu utakuja lini, akawajibu, akasema, Ufalme wa Mungu hauji kwa kuonekana kwa nje; wala hawatasema, Tazama, uko hapa! au, uko pale! kwa maana, tazama, ufalme wa Mungu umo ndani yenu. Luka 17:20, 21.
The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.
Mapepo amini, nayo hutetemeka, kwa maana haitoshi kuamini tu “kweli.” Ni lazima iwe sehemu yako kama ulivyo chakula cha kimwili kinacholiwa. Katika historia ya aya ya kumi na tatu hadi kumi na tano, Simba wa kabila la Yuda hufungua muhuri wa kweli zinazohusiana na sheria ya Jumapili inayokuja upesi, na kweli hizo huutia muhuri katika vipaji vya wanawali wenye hekima, kabla ya shida inayokuja. Simba wa kabila la Yuda alijua vema ushuhuda wa Mathayo sura ya kumi na sita, na ziara Yake katika Kaisaria Filipi ilipatana na ushuhuda wa Danieli kuhusu Paniumu, naye alijua kwamba kivuli cha msalaba ambacho Yeye na mwanafunzi Wake walisimama chini yake katika Kaisaria Filipi, kiliwakilisha kivuli cha sheria ya Jumapili inayokuja katika historia ya watu Wake wa siku za mwisho.
From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.
Tangu wakati huo Yesu akaanza kuwaonyesha wanafunzi wake ya kwamba imempasa kwenda Yerusalemu, na kuteswa mambo mengi na wazee na wakuu wa makuhani na waandishi, na kuuawa, na kufufuliwa siku ya tatu. Ndipo Petro akamchukua, akaanza kumkemea, akisema, Hasha, Bwana; hayo hayatakupata kamwe. Lakini yeye akageuka, akamwambia Petro, Nenda nyuma yangu, Shetani; u kikwazo kwangu; kwa kuwa huyawazi yaliyo ya Mungu, bali yaliyo ya wanadamu. Ndipo Yesu akawaambia wanafunzi wake, Mtu ye yote akitaka kunifuata, na ajikane mwenyewe, ajitwike msalaba wake, anifuate. Kwa kuwa mtu ye yote atakaye kuokoa maisha yake atayapoteza; na mtu ye yote atakayepoteza maisha yake kwa ajili yangu atayaona. Kwa maana itamfaidia nini mtu akiupata ulimwengu wote, na kuiangamiza nafsi yake? Au mtu atatoa nini badala ya nafsi yake? Kwa maana Mwana wa Adamu atakuja katika utukufu wa Baba yake pamoja na malaika zake; naye ndipo atakapomlipa kila mtu kwa kadiri ya matendo yake. Amin, nawaambia, Wako baadhi ya watu katika hawa wasimamao hapa, ambao hawataonja mauti kabisa hata watakapomwona Mwana wa Adamu akija katika ufalme wake. Mathayo 16:21–28.
The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.
Ica mbere, kandi rero bishingiye ku ihame ry’ukuvugwa kwa mbere, ikintu kiruta ibindi byose mu byo Yesu yabwiye abigishwa Be ku mibabaro y’umusaraba, ni uko na bo byari kubasaba kwikorera umusaraba wabo ubwabo, niba bahisemo kumukurikira. Mushiki wacu White avuga yeruye ko umusaraba na wo ari umutwaro w’ijosi. Umutwaro w’ijosi n’umusaraba ni ibimenyetso by’ugushaka kw’umuntu ku giti cye, kandi byose bishingira ku ikoreshwa rikwiye ry’ugushaka. Imbaraga zishingiraho urusengero rw’Imana ni Umwana w’Intama wari warishwe kandi amanitswe ku “nkingi”. Umwana w’Intama wishwe agereranya kubambwa kwa kamere yo hasi y’umubiri, kandi “inkingi” iyo nyama yapfuye amanikwaho ni ugushaka. Kristo yatanze urugero rwe rw’ukuntu umuntu anesha ahora agumisha ugushaka kwe mu kugandukira ugushaka kwa Se, kandi amaze gusohoza uwo murimo, yicara ku ntebe y’ubwami hamwe na Se. Ikimenyetso cyo kunesha ni Umwana w’Intama wishwe umanitswe ku nkingi. Aya kuri yose afitanye isano itaziguye n’abagereranywa nka Petero.
Unto Philadelphia, represented by the Exeter tent, it is stated:
Kuli Filadelfia, yina kele kumonisama na ntwala ya hema ya Exeter, bo me tuba nde:
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Anaye shinda nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena kamwe; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, yaani Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na alisikie neno hili ambalo Roho ayaambia makanisa. Ufunuo 3:12, 13.
He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.
ئەوەی سەردەکەوێت وەک مەسیح سەردەکەوت، ناوێکی نوێ وەردەگرێت، هەروەک شیمۆنی بارجۆنا وەریگرت، و دەبێتە ستوونێک لە پەرستگای خودادا، هەروەک مەسیح ئەو بەرخەیە کە سەربڕدرا و لەسەر ستوونێک لە پەرستگای خودا هەڵواسرا. کاتێک وەک مەسیح سەردەکەون، ئەوانیش هەروەها لە شوێنە ئاسمانییەکاندا لەسەر تەخت دادەنیشن، هەروەک مەسیح دانیشت.
Unto Laodicea, represented by the Watertown tent, it is stated:
Laodicea, eya kã ku Watertown kyïla dyêre ra, kɔrö nï:
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.
Ninatazama mlangoni, nabisha; mtu ye yote akiisikia sauti yangu na kuufungua mlango, nitaingia kwake, nami nitakula pamoja naye, naye pamoja nami. Yeye ashindaye nitamjalia kuketi pamoja nami katika kiti changu cha enzi, kama mimi nami nilivyoshinda, nikaketi pamoja na Baba yangu katika kiti chake cha enzi. Yeye aliye na sikio, na alisikie neno hili ambalo Roho ayaambia makanisa. Ufunuo 3:20–22.
The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.
Yesu alipoanza kuwafunulia wanafunzi mateso ya msalaba, ukweli wa kwanza aliowaambia ulikuwa kwamba wanadamu hawana budi kushinda sawasawa na vile Yeye alivyoweka mfano wa kushinda. Wanadamu lazima waisulibishe mwili pamoja na hisia na tamaa zake. Hili litakapofanyika, wataketishwa katika mahali pa mbinguni.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.
Hata wakati tulipokuwa wafu katika dhambi, alituhuisha pamoja na Kristo, (kwa neema mmeokolewa); naye akatufufua pamoja, akatuketisha pamoja katika ulimwengu wa roho ndani yake Kristo Yesu. Waefeso 2:5, 6.
After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.
Ha kusha ku katosha ulweli lwa kusulubiwa, mu ndumbo sha buwajibikaji bwa muntu umwene, Intare ya kabila lya Yuda yongezaho ulweli ulungi, ulo lukyala ku nshiku sha mpelo.
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.
ئایا مرۆڤ چی قازانج دەکات ئەگەر هەموو جیهان بەدەست بهێنێت، بەڵام ڕۆحی خۆی لەدەست بدات؟ یان مرۆڤ چی دەدات وەک بەدیل بۆ ڕۆحی خۆی؟ چونکە کوڕی مرۆڤ لە شکووی باوکی خۆی لەگەڵ فریشتەکانی دەهێت؛ و ئەوسا هەر یەکێک پاداشت دەدات بەگوێرەی کردارەکانی. بەڕاستی پێتان دەڵێم، هەندێک لەوانەی لێرە وەستاون هەن کە تامی مردن ناکەن، هەتا کوڕی مرۆڤ ببینن کە لە شانشینی خۆیدا دێت. مەتا 16:26–28.
When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.
Dema ku dengê Nîvşevê di dawiya serdema mor kirina sed û çil û çar hezar kesan de ji aliyê Şêrê qebîla Yudah ve hate vekirin, dê hin hebin ku nemirin. Paşê ew bi taybetî ji sed û çil û çar hezar kesan re axivî, gelê Wî yên roja dawî ku tama mirinê nakin. Ji ber vê yekê, şeş roj piştî serdana Wî ya Qeyseriya Filîpî, Şêrê qebîla Yudah rastiyek vekir ku diviya bibe hêzkirin ji bo şagirtên Wî di pêşbaziya krîza xaçê de, lê bi girîngtir ew li ser yasaya Yekşemê ya ku zû tê, diaxivî.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.
Na baada ya siku sita Yesu akawachukua Petro, Yakobo, na Yohana ndugu yake, akawapandisha kando yao mlimani mrefu. Naye akageuzwa sura mbele yao; uso wake ukang’aa kama jua, na mavazi yake yakawa meupe kama nuru. Na tazama, wakawatokea Musa na Eliya wakizungumza naye. Petro akajibu, akamwambia Yesu, Bwana, ni vema sisi kuwapo hapa; ukitaka, na tufanye hapa vibanda vitatu; kimoja chako, na kimoja cha Musa, na kimoja cha Eliya. Alipokuwa angali akinena, tazama, wingu lenye nuru likawafunika; na tazama, sauti ikatoka ndani ya lile wingu, ikisema, Huyu ni Mwanangu, mpendwa wangu, ninayependezwa naye; msikieni yeye. Wanafunzi waliposikia, wakaanguka kifudifudi, wakaogopa sana. Yesu akaja, akawagusa, akasema, Inukeni, wala msiogope. Nao waliinua macho yao, wasimwone mtu ila Yesu peke yake. Walipokuwa wakishuka mlimani, Yesu akawaagiza, akisema, Msimwambie mtu yeyote maono haya, hata Mwana wa Adamu atakapofufuka katika wafu. Wanafunzi wake wakamwuliza, wakisema, Mbona basi waandishi hunena ya kwamba imempasa Eliya kuja kwanza? Yesu akajibu, akawaambia, Eliya yuaja kweli kwanza, naye atatengeneza yote. Lakini nawaambieni ya kwamba Eliya amekwisha kuja, wala hawakumtambua, bali walimtenda yote waliyotaka. Vivyo hivyo Mwana wa Adamu naye atateswa kwao. Ndipo wanafunzi wakaelewa ya kuwa alisema nao habari za Yohana Mbatizaji. Mathayo 17:1–13.
In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.
Di hewldan de, Şêrê eşîra Yêhûda rastiyên ku sed û çil û çar hezarê mor dikin vedike, juste berî dawîbûna dema ceribandinê, çimkî “dem nêzîk e.” Ew pêşî êşa xaçê nasand, û ezmûnê wek cudahiya diyarker nîşan da di navbera çînekê ku wê red bikira ku îradeya xwe di xaçkirina laş de bi kar bîne, û çînekê ku wê şopandina nimûneya Mesîh bikira. Paşê Ew ji wan re pêşkêş kir ku ew nûnera nifşa dawî ya dîroka erdê ne, dema ku mirov hebin ku ji dema vekirinê ya ku di 11ê Îlona 2001ê de çêbû heya vegera Wî bijîn.
Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”
ئینجا ئەو دیدەی بونە باشکۆدارکراوی خۆی پیشاندان، و لەگەڵی موسا و ئیلیا بوون. پەیامی مۆرکردنەوەکەی کراوەوە، ھەمـان ئاشکراکردنی عیسای مەسیحە، کە پەیوەستە بە موسا و ئیلیا، و ئەو پەیامە دەستی بە کراوەوەبوون کرد لە تەممووزی 2023دا، کاتێک دوو شایەتی ئاشکراکردن، لە بەشی یازدەی ئاشکراکردن، کە ئەوان موسا و ئیلیان، هێڵ بە هێڵ دامەزرێنران وەک هێماکانێک کە نوێنەرایەتی مۆرکردنەوەی سەد و چل و چوار هەزار دەکرد. کاتێک سێ قوتابییەکە بینینی ئەو دیدەن و دەنگی خودایان بیست، «بە ڕووخساری خۆیان کەوتنە خوارەوە، و زۆر ترسان. و عیسا هات و دەستی لێدان، و فەرمووی: هەستنەوە، و مەترسن.»
The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.
Kumonithwa ko babona abafunzi batatu, kumelwe umbono wenkazimulo kaKristu ezinsukwini zokugcina, ngakho-ke ungumbono ofanayo nalowo uDaniyeli awubona esahlukweni seshumi.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.
Û ez, Danîêl, bi tenê ew dîtin dît; çimkî ew zilamên ku bi min re bûn dîtinê nedîtin; lê lerzeke mezin li ser wan ket, wisa ku reviyan û xwe veşartin. Ji ber vê yekê ez bi tenê mam, û ev dîtina mezin dît; û di min de hêzek neman; çimkî bedewiya min di min de guherî bûye şikestî, û min tu hêz neparast. Lê dengê gotinên wî min bihîst; û gava ku min dengê gotinên wî bihîst, hingê ez bi rûyê xwe li erdê ketim di xeweke kûr de, û rûyê min ber bi erdê bû. Û va ye, destekê min dest pê kir, ya ku min li ser çokên min û li ser kefên destên min rakir. Û wî ji min re got: Ya Danîêl, ey zilamê pir hezkirî, peyvên ku ez ji te re dibêjim fam bike, û li ser lingên xwe rasterast bisekine; çimkî niha ez ji bo te hatime şandin. Û gava ku wî ev peyv ji min re got, ez bi lerzîn rabûm. Paşê wî ji min re got: Natirse, Danîêl; çimkî ji roja yekemîn ve ku te dilê xwe da ku fêm bikî û li ber Xwedayê xwe xwe biçûk bikî, peyvên te hatin bihîstin, û ez ji ber peyvên te hatime. Danîêl 10:7–12.
The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.
Matayo sura ya kumi na saba la ongezeko la maono, ni maono ya kioo cha kutazamia ya Danieli sura ya kumi, yanayotukia wakati mifupa mikavu iliyokufa ya Ezekieli inafufuliwa. Maono hayo, na ujumbe wake unaoandamana nayo, hudhihirisha makundi mawili ya waabuduo, moja katika hema ya Exeter, na lingine katika hema ya Watertown, ambalo ni kusanyiko la wenye kudhihaki la Yeremia, na sinagogi la Shetani la Yohana. Kama ilivyokuwa kwa athari za maono hayo katika ushuhuda wa Danieli, vivyo hivyo pia “wanafunzi waliposikia hayo, walianguka kifudifudi, wakaogopa sana. Naye Yesu akaja akawagusa, akasema, Simameni, wala msiogope.” Maono hayo yalikuwa ya kusikika na ya kuonekana katika visa vyote viwili, nayo yalizaa hofu katika mifano yote miwili. “Mguso” ulihitajika kuwatia nguvu katika shuhuda zote mbili.
The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.
Ukubona kokuguqulwa kwesimo kwaba ubufakazi, phakathi kwezinye izinto, bokuthi iZwi likaNkulunkulu alihluleki nanini, ngokuba esahlukweni seshumi nesithupha sikaMathewu, evesini lokugcina, uJesu wayeshilo ukuthi: “Bakhona abathile abemi lapha abangasoze banambitha ukufa, baze babone iNdodana yomuntu iza embusweni wayo.” Ukuguqulwa kwesimo kwakuyisifanekiso sokufika “kweNdodana yomuntu” embusweni wayo.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
«Musa pa mulima wa kugeuka umbo alikuwa shahidi wa ushindi wa Kristo juu ya dhambi na mauti. Aliwakilisha wale watakaotoka kaburini katika ufufuo wa wenye haki. Eliya, ambaye alikuwa amechukuliwa kwenda mbinguni bila kuona mauti, aliwakilisha wale watakaokuwa hai juu ya nchi katika kuja kwa Kristo mara ya pili, na ambao ‘watabadilishwa, ghafula, katika kufumba na kufumbua jicho, parapanda ya mwisho itakapolia;’ wakati ambapo ‘huu wa kufa sharti uvae kutokufa,’ na ‘huu wa kuharibika sharti uvae kutoharibika.’ 1 Wakorintho 15:51–53. Yesu alivikwa nuru ya mbinguni, kama atakavyoonekana atakapokuja ‘mara ya pili, pasipo dhambi, kwa wokovu.’ Kwa maana atakuja ‘katika utukufu wa Baba yake pamoja na malaika watakatifu.’ Waebrania 9:28; Marko 8:38. Ahadi ya Mwokozi kwa wanafunzi ilikuwa sasa imetimizwa. Juu ya mlima ule ufalme wa utukufu wa wakati ujao uliwakilishwa kwa mfano mdogo,—Kristo Mfalme, Musa mwakilishi wa watakatifu waliofufuliwa, na Eliya wa wale waliobadilishwa.» Tumaini la Vizazi Vyote, 421.
The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.
Ekiragiro ky’okuteekebwako akamanyiso kirimu okumanyibwa nti abantu obukumi kikumi mu enkumi amakumi ana mu enkumi nnya be abo abakiikirirwa mu Okubikkulirwa essuula ey’omusanvu, abatali kufa, era abakiikirirwa Eriya; era nti ekibiina ekinene mu Okubikkulirwa essuula ey’omusanvu, be abo abakiikirirwa Musa, abafayo. Ekibiina ekimu kiyitibwa ku ddoboozi ery’olubereberye mu Okubikkulirwa essuula ekkumi n’omunaana, ate ekibiina ekirala kiyitibwa ku ddoboozi ery’okubiri mu Okubikkulirwa essuula ekkumi n’omunaana.
After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.
Kũigua gĩkĩgwatĩro kĩu, Jesũ agĩkĩrĩria arutwo ake marĩa marĩ mahooya rĩrĩa oigire atĩ, “Mũtĩrĩre mũndũ ũrĩa wothe ũhoro wa kĩoneki gĩkĩ, nginya Mwana wa Mũndũ akũreke kuuma arĩa akuũ.” Kĩoneki gĩa ũgarũrũko wa ũnene wake, gĩrĩa nĩ kĩoneki gĩa kĩonererio, na kĩoneki gĩa Isaia mũcio wa gatandatũ, na kĩoneki gĩa Paũlo rĩrĩa aarĩ igũrũ rĩa gatatũ, o hamwe na kĩoneki gĩa Ezekieli gĩa magurudumu marĩa maarĩ gatagatĩ ka magurudumu, nĩ gĩahingirwo na Ngarũi ya mũhĩrĩga wa Juda, nginya thuutha wa kũriũka kwa Kristũ.
The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.
Kutuutwa kwa Kristo kunaakisi kutuutwa kwa mashahidi wawili waliokuwa pamoja na Kristo katika ono hilo hilo, nao walipaswa kufufuliwa mwezi wa Julai mwaka 2023. Wakati huo ujumbe wa kutiwa muhuri ungefunguliwa kwa mashahidi wawili wa Ufunuo kumi na moja na kwa yale makundi mawili ya waaminifu, nao ungewekwa katika muktadha wa ono la kioo cha kutazamia la utukufu wa Kristo katika mwisho wa dunia.
The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.
Ubutumwa bw’ugushirwako ikimenyetso na bwo buzoshirwa mu rwego rw’imirongo itatu ya mbere y’Ivyahishuriwe Yohana ikigabane ca mbere, aho urukurikirane rw’itumanaho, ruserukira uguhuza kwa kamere y’Imana n’iy’umuntu, rushikirizwa mu nzira y’intambwe ku yindi y’ingene ubutumwa bw’ugushirwako ikimenyetso bushikirizwa abari bakwiriye kuzoba mu bantu ibihumbi ijana na mirongo ine na bine.
The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.
Hatua kwa hatua mchakato ulikuwa kutoka kwa Baba, kwenda kwa Mwana, kwenda kwa malaika Gabrieli, kwenda kwa Yohana, kwenda kwa makanisa. Kutoka kwa Baba wa Uungu, kwenda kwa Mwana aliye wa Uungu na wa kibinadamu, kwenda kwa kiumbe kisichoanguka dhambini (Gabrieli), kwenda kwa kiumbe kilichoanguka dhambini (Yohana), kwenda kwa makanisa yaliyo katika Asia (ulimwengu). Hatua hizo tano zimetambuliwa waziwazi katika kutajwa kwa kwanza kabisa kwa Ufunuo wa Yesu Kristo, na kukana hatua yoyote ni kuzikana zote.
In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”
Ufunuo hamwe n’uko guhishurirwa, abigishwa babaza Yesu bati: “None se kuki abanditsi bavuga ko Eliya abanza kuza?” Yesu arabasubiza ati: “Ni ukuri, Eliya azabanza kuza, kandi azasubizaho ibintu byose. Ariko ndababwira yuko Eliya yamaze kuza, ariko ntibamumenya; ahubwo bamugiriye ibyo bishakiye byose. Ni ko n’Umwana w’umuntu na we azababazwa na bo.” Nuko abigishwa basobanukirwa yuko yababwiraga ibya Yohana Umubatiza.
The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.
ᮒᮨ ᮕᮢᮧᮕᮨᮒᮤᮊ᮪ ᮛᮧᮜ᮪ ᮃᮚᮠᮔ ᮒᮨ ᮘᮃᮕ᮪ᮒᮤᮞ᮪ ᮊᮥ ᮃᮚᮠᮔ ᮒᮨ ᮛᮨᮗᮨᮞᮤᮇᮒᮧᮁ ᮃᮞ᮪ ᮃᮔ ᮈᮜᮨᮙᮨᮔ᮪ ᮇᮕ ᮒᮨ ᮞᮤᮜᮤᮍ ᮙᮨᮞᮞᮨᮏ᮪, ᮃᮔ᮪ᮓ ᮒ᮳ᮞᮨ ᮄᮔ᮪ ᮒᮨ ᮝᮂᮒᮨᮁᮒᮅᮔ᮪ ᮒᮨᮔ᮪ᮒ᮪ ᮠᮥ ᮎᮠᮧᮞᮨ ᮒᮧ ᮓᮤᮞᮢᮨᮌᮃᮁᮓ᮪ ᮒᮨ ᮙᮨᮞᮞᮨᮏ᮪ ᮇᮕ ᮞᮙᮥᮈᮜ᮪ ᮞᮔᮧ, ᮛᮨᮕᮢᮨᮞᮨᮔ᮪ᮒ᮪ ᮒ᮳ᮞᮨ ᮠᮥ ᮃᮛᮨ ᮅᮔᮝᮤᮜᮤᮍ ᮒᮧ ᮃᮊ᮪ᮔᮧᮜᮨᮓ᮪ᮏ᮪ ᮒᮠᮒ᮪ ᮒᮨ ᮜᮧᮁᮓ᮪ ᮞᮨᮜᮨᮊ᮪ᮒ᮪ᮞ᮪ ᮒᮨ ᮙᮨᮔ᮪ ᮠᮨ ᮎᮠᮧᮞᮨᮞ᮪ ᮒᮧ ᮞᮨᮜᮨᮊ᮪ᮒ᮪. ᮒᮨ ᮝᮧᮄᮞ᮪ ᮒᮠᮒ᮪ ᮝᮃᮞ᮪ ᮞᮨᮜᮨᮊ᮪ᮒᮨᮓ᮪ ᮄᮔ᮪ 1989, ᮠᮥ ᮕᮤᮁᮞ᮪ᮒ᮪ ᮕᮥᮘᮜᮤᮞ᮪ᮠᮨᮓ᮪ ᮄᮒ᮪ᮞ᮪ ᮙᮨᮞᮞᮨᮏ᮪ ᮒ᮪ᮝᮧ ᮠᮥᮔ᮪ᮓᮢᮨᮓ᮪ ᮃᮔ᮪ᮓ ᮒ᮪ᮝᮨᮔ᮪ᮒᮡ ᮚᮤᮃᮁᮞ᮪ ᮃᮖ᮪ᮒᮨᮁ 1776, ᮄᮔ᮪ 1996, ᮠᮥ ᮝᮃᮞ᮪ ᮒᮨ ᮝᮎ᮪ᮠᮙᮨᮔ᮪ ᮠᮥ ᮄᮓᮨᮔ᮪ᮒᮤᮖᮤᮨᮓ᮪ ᮒᮠᮒ᮪ ᮒᮨ ᮒᮠᮤᮁᮓ᮪ ᮝᮧ ᮠᮓ᪺ ᮃᮛᮢᮤᮝᮨᮓ᮪ ᮇᮔ᮪ ᮞᮨᮕ᮪ᮒᮨᮙᮘᮨᮁ 11, 2001, ᮠᮥ ᮕᮢᮨᮞᮨᮔ᮪ᮒᮨᮓ᮪ ᮒᮨ ᮞᮤᮔ᮪ᮖᮥᮜ᮪ ᮙᮨᮞᮞᮨᮏ᮪ ᮇᮕ ᮏᮥᮜᮡ 18, 2020, ᮄᮞ᮪ ᮕᮃᮁᮒ᮪ ᮇᮕ ᮒᮨ ᮞᮤᮜᮤᮍ ᮙᮨᮞᮞᮨᮏ᮪, ᮃᮔ᮪ᮓ ᮠᮤᮞ᮪ ᮛᮧᮜ᮪ ᮤᮞ᮪ ᮛᮨᮕᮢᮨᮞᮨᮔ᮪ᮒᮨᮓ᮪ ᮘᮡ ᮃᮚᮠᮔ ᮒᮨ ᮘᮃᮕ᮪ᮒᮤᮞ᮪.
We shall continue this study in the next article.
Em êdîta bê de em ê vê xwendinê bidomînin.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Min dît ku komek min dît ku bi parastinê baş û bi qewet sekinî bûn, û tu qebûlî nedidan wan kesan ku dixwestin baweriya sazkirî ya laşê bawermendan bitewşînin. Xwedê bi pejirandinê li wan nihêrî. Sê gav ji min re hatin nîşandan—peyama milyaketê yekem, duyem, û sêyem. Milyaketê ku bi min re bû got, ‘Way li wî kesî ku ji van peyaman re ne qutiyekê bihejin an ne pînekê bihejîne. Têgihiştina rast a van peyaman gelek girîngiya jiyanî heye. Çarenûsa canan li ser awayê ku ew têne pejirandin ve girêdayî ye.’ Dîsa ez bi van peyaman ve hatim anîn jêr, û min dît ku gelê Xwedê ezmûna xwe bi çi qas biha kirî bûn. Ew bi gelek êş û têkoşîna dijwar hatibû bidestxistin. Xwedê wan gav bi gav rêberî kiribûn, heta ku wan li ser platformeke saxlem û nehejok danîbû. Min dît ku hin kes nêzîkî platformê dibûn û bingeha wê didîtin. Hin bi kêfxweşî di cih de gav li ser wê dan. Yên din dest bi dîtina kêmasiyan di bingehê de kirin. Wan dixwest ku başkirin bên kirin, û hingê platform dê bêtir kamil bûya, û gel jî pir kêfxweştir bûya. Hin ji platformê daketin da ku wê binirxînin û ragihandin ku ew çewt hatiye danîn. Lê min dît ku hema hema hemû li ser platformê bi qewet sekinîn û wan kesan ku ji ser wê daketibûn şîret dikirin ku ji gazindên xwe dest berdin; çimkî Xwedê Avakerê Sereke bû, û ew li dijî Wî dişeriyan. Wan karê ecêb yê Xwedê ku wan gihandibû platforma qewet, vegotin; û bi yekîtî çavên xwe ber bi ezman ve hilkişandin û bi dengekî bilind Xwedê mezin kirin. Ev li ser hin ji wan kesan ku gazind kiribûn û platformê bihêştibûn bandor kir, û ew bi rûyeke xwarî dîsa gav li ser wê dan.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ningarejeshwa kutazama tena tangazo la kuja kwa kwanza kwa Kristo. Yohana alitumwa katika roho na nguvu za Eliya ili kuitayarisha njia ya Yesu. Wale waliokataa ushuhuda wa Yohana hawakunufaika kwa mafundisho ya Yesu. Upinzani wao kwa ujumbe uliotabiri kuja kwake uliwaweka mahali ambapo wasingeweza kwa urahisi kupokea ushahidi ulio thabiti zaidi kwamba Yeye alikuwa Masihi. Shetani aliwaongoza wale walioikataa ujumbe wa Yohana waende mbali zaidi, wamkatae Kristo na kumsulibisha. Kwa kufanya hivyo walijiweka mahali ambapo wasingeweza kuipokea baraka katika siku ya Pentekoste, ambayo ingewafundisha njia ya kuingia katika patakatifu pa mbinguni. Kucharuliwa kwa pazia la hekalu kulionyesha kwamba dhabihu na maagizo ya Kiyahudi havingekubaliwa tena. Dhabihu kuu ilikuwa imetolewa nayo ilikuwa imekubaliwa, na Roho Mtakatifu aliyeshuka katika siku ya Pentekoste aliiondoa nia ya wanafunzi kutoka patakatifu pa duniani na kuielekeza kwenye patakatifu pa mbinguni, ambako Yesu alikuwa ameingia kwa damu yake mwenyewe, ili kuwamiminia wanafunzi wake faida za upatanisho wake. Lakini Wayahudi waliachwa katika giza nene kabisa. Walipoteza nuru yote ambayo wangeweza kuwa nayo juu ya mpango wa wokovu, nao bado wakazitumainia dhabihu na sadaka zao zisizo na faida. Patakatifu pa mbinguni palikuwa pamechukua mahali pa patakatifu pa duniani, lakini wao hawakuwa na ufahamu wa badiliko hilo. Kwa hiyo hawakuweza kunufaishwa na upatanisho wa Kristo katika patakatifu.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. 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. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.
“Bangi bakololaka nzutu na boma mingi mpo na etamboli ya Bayuda na koboya mpe kobaka Kristo na ekulusu; mpe ntango bazali kotanga lisolo ya ndenge batyolaki Ye na nsɔni, bakanisaka ete balingaka Ye, mpe balingaki koboya Ye te lokola Petelo asalaki, to kobaka Ye na ekulusu lokola Bayuda basalaki. Kasi Nzambe, oyo atángaka mitema ya bato nyonso, amemi na komekama bolingo wana mpo na Yesu oyo bazalaki komimonisa ete bayokaki. Likoló mobimba etalaki na mposa mpe na bosembo monene ndenge nsango ya anzelu ya liboso eyambamaki. Kasi mingi kati na baoyo bazalaki komiloba ete balingaka Yesu, mpe bazalaki kolela mpisoli ntango bazalaki kotanga lisolo ya ekulusu, batyolaki sango malamu ya koya na Ye. Na esika ya koyamba nsango yango na esengo, basakolaki ete ezali bokosi. Bayinaki baoyo bazalaki kolinga komonana na Ye mpe babenganaki bango libándá ya mangomba. Baoyo baboyaki nsango ya liboso bakokaki kozwa litomba te na oyo ya mibale; ndenge moko mpe bazwaki litomba te na koganga ya butu-kati, oyo esengelaki kobongisa bango mpo na kokota elongo na Yesu, na nzela ya kondima, na esika eleki bosantu ya Esika Mosantu ya likoló. Mpe na koboya bansango mibale ya liboso, bakómi kokómisa bososoli na bango molili mingi kino ete bakoki komona pole moko te na nsango ya anzelu ya misato, oyo ezali kolakisa nzela ya kokota na esika eleki bosantu. Namonaki ete lokola Bayuda babakaki Yesu na ekulusu, ndenge moko mangomba ya kombo mpamba mabaki bansango oyo na ekulusu; mpe yango wana bazali na boyebi moko te ya nzela ya kokota na esika eleki bosantu, mpe bakoki kozwa litomba te na libondeli ya Yesu kuna. Lokola Bayuda, oyo bazalaki kobonza bambeka na bango ya mpamba, bango mpe bazali komatisa mabondeli na bango ya mpamba epai ya ndako oyo Yesu atikaki; mpe Satana, oyo asepelaka na bokosi yango, azwi lolenge ya losambo, mpe akambi makanisi ya Bakristo oyo bazali komimonisa epai na ye moko, kosalaka na nguya na ye, bilembo na ye mpe makamwisi ya lokuta, mpo na kokangisa bango makasi na motambo na ye. Bamosusu akosaka bango na lolenge moko, mpe bamosusu na lolenge mosusu. Abongisi bokosi ya ndenge na ndenge mpo na kosimba makanisi ya bato ndenge na ndenge. Bamosusu batalaka bokosi moko na boma mingi, nzokande bayambaka mosusu na pete nyonso. Satana akosaka bamosusu na nzela ya Spiritualisme. Azalaka mpe koya lokola anzelu ya pole mpe apalanganisaka bopusi na ye na mokili mobimba na nzela ya mbongwana ya lokuta. Mangomba etondi na lolendo mpe ekanisaka ete Nzambe azali kosala makambo ya kokamwa mpo na bango, nzokande ezali mosala ya molimo mosusu. Esengo wana ya kopelisa makanisi ekosila mpe ekotika mokili mpe lingomba na ezalela ya mabe koleka oyo ezalaki liboso.”
“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.
“Ní muonvü tekã okẽ ye-pe moxütü la ta pe Adventista nominal yúxopüxü me, ha iglesia mapi rü nüxü rüxna üxü me rü ta; rü plaga yexera íporena naxca̱x, ministrogü rü duü̃xü̃gü ta ngẽma iglesiagüwa ínaxĩxü̃ tá, rü taãẽãcü aixcuma nüxü̃ najaxugü. Satana nüxü̃ nacua̱x na ngẽma rü, rü norü ángel tamaepücüarü taga ga poraãcü ixuxü̃ naxü̃pa, nüma wüxi i poraexü̃ i naãẽwa idixĩxü̃ ínanguxẽẽ ngẽma tupauca ya duü̃xü̃güwa, na jema aixcuma nüxü̃ rüxoechaxü̃ nagu naxĩnüẽxü̃ca̱x na Tupana namaã yiĩxü̃. Nüma nananguxü̃chaü̃ na jema mecü naãẽgüxü̃ nawomüxẽẽxü̃, rü nagu naxĩnüẽxü̃ca̱x na Tupana rü ta yexera ngẽma iglesiagüarü ngü̃xẽẽruü̃ yiĩxü̃. Notürü ngóonexü̃ tá inabaxü̃, rü guxãma jema mecü naãẽgüxü̃ ngẽma iglesia mapiwa ínachoxü̃ tá, rü jema íyexmagüxü̃we tá nügü nichixü̃.” Early Writings, 258–261.