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.

“Iqiniso uPetru ayelivumile liyisisekelo sokukholwa komkholwayo. Yilokho uKristu uqobo aluvumile ukuba kungukuphila okuphakade.” Lelo “qiniso” lachaza izingxenye ezimbili ngoKristu. Eyokuqala kwakuwukuthi uKristu uyisici somlando wesiprofetho. Izimpawu zendlela ezimelela izehlakalo zomlando wesiprofetho zimelela uKristu. Ukuhlotshaniswa Kwakhe nalezo zehlakalo kuveza ubungcwele bezimpawu zendlela zesiprofetho, futhi kunikeza umqondo wokuthi kungani uDade White evame kanjalo ukusho ukuthi kufanele silondoloze izimpawu zendlela, ngokuba lezo zimpawu zendlela zimelela uJesu Kristu. Uphawu lwendlela olwalumele indikimba yokuvivinywa ngesikhathi sikaKristu kwakuwumbhaphathizo Wakhe, futhi lwahambisana nezinye izehlakalo emigqeni engcwele yenguquko, ezahlukaniswa ngokwehla kophawu lwaPhezulu.

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.

Mumutsetse weshanduko waMozisi, Uhumwari hwakaburuka hukagara mugwenzi waibvira, mucherechedzo woMusiki achibatana nechisikwa. Mumutsetse weshanduko pakupera kwamakore makumi manomwe, Mikaeri akaburuka kuti ape Koreshi simba rokufambira mberi nechirevo chokutanga, uye panguva imwe cheteyo Dhanyeri akashandurwa akaitwa mumufananidzo waKristu. Mumutsetse weshanduko waKristu, Mweya Mutsvene wakaburuka muchimiro chenjiva kuti uzodze Mwanakomana waMwari, mucherechedzo woUhumwari hwakabatanidzwa nohunhu. Munhoroondo yeMillerite mutumwa akaburuka musi wa11 Nyamavhuvhu, 1840 akanga ari “asingadereri pakuva Jesu Kristu pachake,” uyo akaburuka aine kabhuku kaduku kaifanira kudyiwa, uye Iye akanga ari kabhuku kaduku ikako. Ipapo Akaratidza kuti kubatanidzwa koUhumwari nohunhu kunoitwa nokudya nokunwa nyama neropa zveChingwa choKudenga.

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.

Nhoroondo tsvene itsvene nokuti yakapfekedzwa noupo hwaKristu. Zvirevo zveshoko raMwari zvinoratidza zviitiko zvichazoitika, ndiJesu Kristu, nokuti ndiye “Shoko.” Kana zvirevo izvozvo zvazadzikiswa munhoroondo, zviitiko zvacho zvinomirira kuzadzikiswa kweshoko rake, uye Shoko rake iChokwadi. Ndiro Shoko rake rinobudisa chiporofita, uye ndiro Shoko rake rinozadzikiswa kana chiitiko chacho chasvika; saka pakutanga napakuguma ndiJesu Kristu, nokuti ndiye Arfa naOmega. Naizvozvo, Petro paakaparidza kuti Jesu ndiye Kristu noMwanakomana waMwari mupenyu, akanga achiratidza chiratidzo chenzira chaiva Jesu Kristu uye chiratidzo chenzira chinosvika pakuzadzikiswa kwacho kwakakwana mumazuva okupedzisira. Gunyana 11, 2001 kwaiva kuzadzikiswa kwakakwana kwaKristu.

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.

Kukana kuzadzika kwechiporofita kwaGunyana 11, 2001, ndiko kukana Kristu, Mwanakomana waMwari mupenyu. Chokwadi ichocho, chakataurwa naPetro, chaiva “nheyo yokutenda kwomutendi,” uye pana Gunyana 11, 2001 Kristu akatungamirira vanhu Vake vomumazuva okupedzisira kudzokera ku“nzira dzekare” dzaJeremia, dzinomirira “nheyo” dzesangano remashoko engirozi yokutanga neyechitatu. Petro aimirira vane zviuru zana namakumi mana nezvina, avo vanoiswa chisimbiso panguva iyo ngirozi ina dziri kudzora mhepo ina. Nguva yokuisa chisimbiso inguva yechiporofita yakatarwa, inotanga pana Gunyana 11, 2001, ichiguma pamutemo weSvondo uchauya nokukurumidza. Jesu anogara achiratidza kuguma kwechinhu nokutanga kwechinhu.

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.

Pakutanga penguva yokuiswa chisimbiso mutumwa waZvakazarurwa gumi nesere akaburuka, sezvakaita Mweya Mutsvene pakubhabhatidzwa, uye mutumwa iyeye akanga ari “asingasiye munhu mukuru kunze kwaJesu Kristu,” nokuti mutumwa akaburuka kuzovhenekera nyika nokubwinya Kwake munhoroondo yechiMillerite akanga ari “asingasiye munhu mukuru kunze kwaJesu Kristu.” Panguva yomurayiro weSvondo uri kuuya nokukurumidza “asingasiye munhu mukuru kunze kwaJesu Kristu,” anoburuka zvakare uye anopa wechipiri wamashoko maviri eZvakazarurwa gumi nesere, paanodana rimwe boka Rake ramakwai richibuda muBhabhironi. Pakati penguva yokuiswa chisimbiso, mutumwa akaburuka, sezvakaburuka mutumwa wechipiri musi wa19 Kubvumbi, 1844, pakuora mwoyo kwokutanga kwesangano rechiMillerite.

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.

Pakati pa kufika kwa mngelo wachiwiri uja, ndi kufika kwa mngelo wachitatu pa 22 October, 1844, angelo ambiri anatumizidwa kuti awonjezere mphamvu kwa mngelo wachiwiri pamene uthenga wa Kufuula kwa Pakati pa Usiku unafika. Polankhula za mbiri ya nthawi imene angelo amenewa anafika m’mbiri ya a Millerite, Mlongo White amatidziwitsa kuti amene anakana mauthenga amenewa anali atapachika Khristu pamtanda mofananamo ndithu monga Ayuda anapachika Khristu.

“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 vonile leswaku hilaha Vayuda va vambeke Yesu exihambanweni hakona, na wona mavandla ya kereke hi vito ma vambile marungula lawa exihambanweni; hikwalaho a va na vutivi bya ndlela yo nghena eNdhawini yo Kwetsima ngopfu, naswona a va nge pfuneki hi ku kombelela ka Yesu 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.

Mashoko anomiririrwa nengirozi, kana arambwa, anomiririra kurovererwa kwaKristu pamuchinjikwa, nokuti Iye ndiye anobatanidza mashoko acho pamwe chete nokuzadzikiswa kwawo munhoroondo. Musi wa18 Chikunguru 2020, “hapana muduku kuna Jesu Kristu” akaburuka, zvichiratidza kuora mwoyo kwokutanga uye kutanga kwenguva yokumirira. Akaurayiwa mumigwagwa, mapfupa akaoma akafa avanhu vake vomazuva okupedzisira aifanira kumutswa nokunzwa inzwi roga rinogona kudzosa vanhu kuupenyu.

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.

Hakika, hakika, nawaambia, Saa yaja, tena sasa ipo, wafu watakaposikia sauti ya Mwana wa Mungu; na wale watakaosikia wataishi. Kwa maana kama vile Baba alivyo na uzima ndani yake mwenyewe, vivyo hivyo amempa Mwana kuwa na uzima ndani yake mwenyewe; naye amempa mamlaka ya kufanya hukumu pia, kwa sababu yeye ni Mwana wa Adamu. Msistaajabu jambo hili; kwa maana saa yaja, ambayo ndani yake wote waliomo makaburini wataisikia sauti yake, nao watatoka; wale waliotenda mema, watafufuliwa kwa uzima; na wale waliotenda mabaya, watafufuliwa kwa hukumu ya adhabu. 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.

Muna Chikunguru cha 2023, izwi rake rakadana mapfupa akaoma akafa kuti ave noupenyu, uye Alpha naOmega vakazodzokorora kutanga kwenguva yokuiswa chisimbiso, nokuti Chikunguru cha 2023 chinoratidza nguva yokupedzisira yenguva yokuiswa chisimbiso. Vanhu vake vakazodanwazve kuti vadzokere kunzira dzekare dzaJeremiya, kunheyo dzenhoroondo yeMillerite. Shoko renheyo rokutanga nokokupedzisira kwevaMillerite raiva mashoko okutanga nookupedzisira enhoroondo yeMillerite, ayo aiva “nguva nomwe” dzaRevhitiko chitsauko makumi maviri nezvitanhatu.

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.”

Muna Chikunguru 2023, vanhu vaMwari vomazuva okupedzisira vakarairwazve kuti vatore kabhuku kaduku vadye. Pavanodya kabhuku kaduku, vanobva vaedzwa kuti vaone kana vachizobvuma shoko reNhamo yechitatu muna Zvakazarurwa chitsauko 9 (mashoko anobva kumabvazuva) uye shoko raDhanieri chitsauko 11 (mashoko anobva kuchamhembe). Maitiro okuedzwa iwayo anovatungamirira kundima 13 kusvika 15 dzaDhanieri chitsauko 11, ndiko Kuurayana kwePaniumi, iko Kesaria Firipi, uye ndiro shoko rokuChema kwapakati pousiku umo mapoka maviri akanzwa inzwi Rake anoratidzwa pachena, rimwe boka “vakaita zvakanaka, kumuka kwoupenyu; uye avo vakaita zvakaipa, kumuka kwokupiwa mhosva.”

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 mia moja arobaini na nne elfu, nazo zote ni sauti ya “si mtu mwingine ila Yesu Kristo mwenyewe.” Sauti ya kwanza ya Ufunuo kumi na nane ilisikiwa 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, iwaitayo kondoo Wake wengine watoke 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 anapoongoza watu Wake wa siku za mwisho kwenye “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.

ប៉ាញូម ក្នុងខទីដប់បីដល់ដប់ប្រាំ នៃដានីយ៉ែល ជំពូក ១១ គឺជា «ចំណែក» នៃពាក្យទំនាយរបស់ដានីយ៉ែល ដែលត្រូវបានបិទត្រាទុក ហើយដែលកំណត់អត្តសញ្ញាណសារនៃការស្រែកហៅកណ្តាលអធ្រាត្រ។ ប៉ាញូម គឺជាការប្រជុំជំរំអិចស៊ីតធឺ នៅខែសីហា ឆ្នាំ ១៨៤៤ វាជាប្រវត្តិសាស្ត្រមួយដែលត្រូវបានបំពេញនៅក្នុងអាណត្តិទីពីររបស់ ដូណាល់ ត្រាំ ហើយវាជាសារព្យាករណ៍ដែលបោះត្រារបស់ព្រះជាម្ចាស់លើថ្ងាសរបស់មនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់។ ខទាំងនេះដែលយើងកំពុងសិក្សាឥឡូវនេះ គឺជាដីបរិសុទ្ធយ៉ាងខ្លាំង។

“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.’

“Chokwadi chakanga chabvumwa naPetro ndicho hwaro hwerutendo rwomutendi. Ndicho chinhu icho Kristu pachake akazivisa kuti ndihwo upenyu husingaperi. Asi kuva noruzivo urwu kwakanga kusiri chikonzero chokuzvirumbidza. Haruna kuzarurirwa Petro nokuda kwouchenjeri hwake pachake kana kunaka kwake pachake. Vanhu havangatongokwanisi, pachavo, kusvika paruzivo rwezvaMwari. ‘Kwakakwirira kupfuura denga; ungaiteiko? kwakadzika kupfuura gehena; ungaziveiko?’ Jobho 11:8. Mweya wokuitwa vana bedzi ndiye anogona kutizarurira zvinhu zvakadzama zvaMwari, izvo ‘ziso zvarisina kuona, nenzeve zvarisina kunzwa, kana kupinda mumwoyo womunhu.’ ‘Asi Mwari wakazvizarurira kwatiri noMweya wake; nokuti Mweya unonzvera zvinhu zvose, zvirokwazvo zvinhu zvakadzama zvaMwari.’ 1 VaKorinte 2:9, 10. ‘Chakavanzika chaJehovha chiri kuna avo vanomutya;’ uye chokwadi chokuti Petro akaziva kubwinya kwaKristu chakanga chiri uchapupu hwokuti akanga ‘adzidziswa naMwari.’ Mapisarema 25:14; Johani 6:45. Haiwa, zvirokwazvo, ‘wakaropafadzwa iwe, Simoni Bharijona; nokuti nyama neropa hazvina kukuzarurira izvozvo.’”

“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

Jesu akaramba achiti: “Uye Ndinotiwo kwauri, iwe uri Petro, uye pamusoro pedombo iri Ndichavaka kereke Yangu; uye masuwo egehena haangakundi iyo.” Izwi rokuti Petro rinoreva ibwe,—ibwe rinokunguruka. Petro haasi iye dombo rakavambwa kereke pariri. Masuwo egehena akamukunda zvirokwazvo paakaramba Ishe wake nokutuka nokupika. Kereke yakavakwa pamusoro paMumwe uyo masuwo egehena aisagona kumukunda.” 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 huko Kaisaria Filipi ulikuwa na bado ni ujumbe wa Kilio cha Usiku wa Manane, nao umewekwa ndani ya muktadha wa vita vya 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 wakipigana dhidi ya 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 wawengenezaji-utandawazi ya woke-ism na Mama Dunia. Pembe zilizoasi zinashinda katika mapambano yao dhidi ya vipengele vya kidini na vya kisiasa vya utandawazi, na wakati huohuo pembe ya kweli ya Kiprotestanti inatakaswa kwa kuondolewa kwa masalio ya mwisho ya wanawali wapumbavu, kabla ya kuinuliwa kama bendera katika “tetemeko kuu 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.

Icigabane c’ubuhanuzi bwo mu gitabo cya Daniyeli gifitanye isano n’iminsi y’imperuka, kikaba ari no Ibyahishuwe bya Yesu Kristo, kandi kikaba ari ubutumwa bw’Induru yo mu Gicuku, gikurwaho ikimenyetso n’Intare yo mu muryango wa Yuda i Kayesariya Filipo, ari ho Paniyumu. Gikurwaho ikimenyetso hagati mu ntambara iri hagati y’inyamaswa itizera Imana ivuye ikuzimu n’ihembe rya Repubulikaniyatimu ryatangiye kubyutsa iyo nyamaswa mu mwaka wa 2015, kandi no kurwanya ihembe ry’ukuri rya Giporotesitanti ubu ririmo kuzurwa nk’ingabo ikomeye.

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.

Iqiniso uPetru alivumayo limela uphawu lwendlela lwangoSepthemba 11, 2001, futhi futhi limela ukuthi uKristu uyiNdodana kaNkulunkulu ophilayo. Iqiniso lalokho elimelwe ukuthi uJesu uyiNdodana kaNkulunkulu, liyiqiniso lokuvivinya, ngokuqinisekileyo nje njengoba kwakunjalo embuzweni wokuthi uJesu wayenguMesiya yini noma cha ezinsukwini zikaPetru. Ukumenyezelwa kokuthi uJesu uyiNdodana kaNkulunkulu kumela konke okwakwambulwe ngokuphathelene nokuthi iNdodana ingubani. Akumeli kuphela ukuthi WayeyiNdodana kaNkulunkulu, kodwa futhi nokuthi Wayeyindodana yomuntu. Leli yiqiniso lokwembathwa kobuNkulunkulu ebuntwini, okuwumsebenzi uqobo ogcwalisekayo ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Iqiniso “lokwembathwa,” liyiqiniso ekugcineni elalifanekiswa yiqiniso “leSabatha” ekuqaleni.

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.

Musi wa22 Gumiguru 1844 wakaratidza kusvika kwengirozi yechitatu. Kana ngirozi yasvika, chokwadi chakatsaurirwa nguva yacho, apo chokwadi ichocho chinosvinudzwa, chinozarurwa neShumba yorudzi rwaJudha, uye chokwadi ichocho chobva chaedza rudzi rwavanhu rwenguva yarinozarurirwa. Musi wa22 Gumiguru 1844, chokwadi chakabatana nebasa raKristu, uyo akangoerekana auya kutemberi yaakanga amutsa mumakore makumi mana nematanhatu kubva muna 1798 kusvikira muna 1844, chakazarurwa. Basa raKristu rokutonga, murayiro waMwari, basa rake soMuprista Mukuru, nyaya yechiratidzo chechikara, nokusimbiswa kwevane zana namakumi mana nezviuru nezvina, zvose zvakazarurwa. Hanzvadzi White akaratidzwa kuti, pakati pezvokwadi izvozvo, paiva nechokwadi chimwe chete icho Alpha naOmega vakaratidza muchiedza chakatsaurirwa.

“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 rhendzeriwe hi ku vonakala ko olova loku fanaka ni ntila wa ku vangama. Ntsumi yi ku: ‘Hi wona ntsena exikarhi ka khume lowu hlamuselaka Xikwembu lexi hanyaka lexi tumbuluxeke matilo ni misava ni hinkwaswo leswi nga eka swona. Loko masungulo ya misava ma vekiwa, kutani ni swona 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.

Nthawi yosindikiza ya zana limodzi ndi makumi anayi ndi anayi zikwi inali itafika, koma inafunika kuchedwetsedwa chifukwa cha kupanduka kwa 1863. Pa 11 Seputembala, 2001 ndondomeko yosindikiza inayamba pamene Khristu, woimiridwa monga mngelo wamphamvu wa Chivumbulutso chaputala 18, anatsika ali ndi buku lobisika m’manja Mwake limene anthu a Mulungu a masiku otsiriza anayenera kudya. Alfa ndi Omega nthawi zonse amaonetsa mathero ndi chiyambi, choncho m’masiku otsiriza munalinso choonadi china chimene chinayikidwa m’kuunika kwapadera, ndipo chinali cholumikizana mwachindunji ndi choonadi cha Sabata chimene chinakwezedwa nthawi yoyamba Khristu anayesa kusindikiza zana limodzi ndi makumi anayi ndi anayi zikwi.

“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.

“Inguva isifikile ukuba uDaniyeli ame esabelweni sakhe. Isikhathi sesifikile sokuba ukukhanya akunikwa kuye kuhambe kuye emhlabeni ngendlela engakaze ibonwe ngaphambili. Uma labo iNkosi ebabekele okuningi kangaka behamba ekukhanyeni, ulwazi lwabo ngoKristu kanye neziprofetho eziphathelene naYe luyokhula kakhulu njengoba besondela ekupheleni komlando walomhlaba.

“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.

“Avo vanowadzana na Xikwembu va famba eku vonakaleni ka Dyambu ra Ku Lulama. A va nyenyisi Mukutsuri wa vona hi ku onha tindlela ta vona emahlweni ka Xikwembu. Ku vonakala ka le tilweni ku va voningela. Va ni nkoka lowu nga pimekiki emahlweni ka Xikwembu, hikuva va ri van’we na Kreste. Eka vona rito ra Xikwembu ri ni ku saseka ni ku rhandzeka loku tlulaka hinkwaswo. Va vona nkoka wa rona. Ntiyiso wa paluxiwa eka vona. Dyondzo ya ku tihundzula ka Xikwembu xi va munhu yi andlariwa hi ku hatima ko olova. Va vona leswaku Matsalwa hi wona xilotlelo lexi pfulaka swihundla hinkwaswo ni ku tlhantlha swikarhato hinkwaswo. Lava nga tsandzekangiki ku amukela ku vonakala ni ku famba eku vonakaleni a va nge koti ku twisisa xihundla xa vukwembu, kambe lava nga kanakanangiki ku rhwala xihambano ni ku landzela Yesu va ta vona ku vonakala eku vonakaleni ka Xikwembu.” Manuscript Releases, nomboro 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.

Fundiso yekuumbwa kwamunhu kwaKristu ichokwadi chokuti UhuMwari hwabatanidzwa nouvanhu hahutadzi, uye chiratidzo cheavo vasvika pachiitiko ichocho mumazuva okupedzisira iSabata.

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.

Uyezve ndakavapawo masabata angu, kuti ave chiratidzo pakati pangu navo, kuti vazive kuti ndini Jehovha anovatsaura. Ezekieri 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.

Vane zviuru zana namakumi mana nezvina vanoiswa chisimbiso nokusingaperi, uye maitiro okuiswa chisimbiso anoratidza nguva pfupi iri pamagumo emaitiro acho, mberi-mberi peSvondo mutemo, apo chisimbiso chinotsikirirwa. Munguva iyoyo pfupi, Uhumwari hunobatanidzwa nounhu, zvachose.

“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.

“Mukuchita chiyani, abale, mu ntchito yayikulu ya kukonzekera? Iwo amene akulumikizana ndi dziko lapansi akulandira mawumbidwe a dziko lapansi ndipo akukonzekera kulandira chilembo cha chirombo. Iwo amene sadzidalira okha, amene akudzichepetsa pamaso pa Mulungu ndi kuyeretsa miyoyo yawo mwa kumvera choonadi, amenewa akulandira mawumbidwe akumwamba ndipo akukonzekera chisindikizo cha Mulungu pamphumi pawo. Pamene lamulo lidzapita ndipo chisindikizocho chidzakanikizidwa, khalidwe lawo lidzakhalabe loyera ndi lopanda banga kwamuyaya.”

“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.

“ឥឡូវនេះជាពេលវេលាដើម្បីត្រៀមខ្លួន។ ត្រារបស់ព្រះនឹងមិនដែលត្រូវដាក់លើថ្ងាសរបស់បុរស ឬស្ត្រីដែលមិនបរិសុទ្ធឡើយ។ វានឹងមិនដែលត្រូវដាក់លើថ្ងាសរបស់បុរស ឬស្ត្រីដែលមានមហិច្ឆតា និងស្រឡាញ់លោកិយឡើយ។ វានឹងមិនដែលត្រូវដាក់លើថ្ងាសរបស់បុរស ឬស្ត្រីដែលមានអណ្ដាតក្លែងក្លាយ ឬចិត្តពោរពេញដោយការបោកបញ្ឆោតឡើយ។ អស់អ្នកដែលទទួលត្រានោះ ត្រូវតែឥតស្នាមមុនព្រះ—ជាបេក្ខជនសម្រាប់ស្ថានសួគ៌។ ចូរបន្តទៅមុខ បងប្អូនប្រុសស្រីរបស់ខ្ញុំ។ នៅពេលនេះ ខ្ញុំអាចសរសេរបានតែដោយសង្ខេបលើចំណុចទាំងនេះប៉ុណ្ណោះ ដោយគ្រាន់តែទាក់ទាញការយកចិត្តទុកដាក់របស់អ្នកទៅកាន់សេចក្តីចាំបាច់នៃការត្រៀមខ្លួន។ ចូរស្រាវជ្រាវព្រះគម្ពីរដោយខ្លួនអ្នកផ្ទាល់ ដើម្បីឲ្យអ្នកអាចយល់អំពីភាពគួរឲ្យភ័យខ្លាច និងភាពឧឡារិកនៃម៉ោងបច្ចុប្បន្ននេះ។” 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.

Ndima yapfuura ingangopa pfungwa yokuti chisimbiso chinoiswa panguva yomutemo weSvondo, asi handizvo. Hanzvadzi White anotsanangura pachena kuti mutemo weSvondo idambudziko guru, uye anodzidzisawo pachena kuti hunhu hunoratidzwa panguva yedambudziko, asi hahumbovandudzwi panguva yedambudziko. Chisimbiso chinoiswa panguva yomutemo weSvondo mupfungwa yokuti panguva iyoyo ndipo pachinozoonekwa, nokuti avo vanenge vatova nechisimbiso panguva iyoyo vanosimudzirwa sechiratidzo. Chisimbiso chinoiswa mukati menguva pfupi, nguva yokuvharwa kwenguva yomukana isati yasvika, uye kune vanochengeta Sabata, nguva yomukana inovharwa pamutemo weSvondo. Kuisa chisimbiso kwakatanga musi wa11 Gunyana, 2001, uye panguva iyoyo pakanga pasina munhu akagamuchira chisimbiso chaMwari, nokuti sezvinoratidzwa munguva yakatevera 22 Gumiguru, 1844, pakatanga kuva nenguva yokuedzwa.

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.

Mukufamba kwose kworudzikinuro, kana chiratidzo choumwari chichiburuka kuti chisimbise shoko rakazarurwa panguva yokuguma, muitiro wokuedzwa unobva watanga. Mikaeri paakaburuka kuzopa Sirasi simba rokuti afambire mberi nechirevo chokutanga, vaJudha vakabva vaedzwa kuti vachasiya here musha wavakanga vagere mauri mumakore makumi manomwe akanga apfuura, vadzokere kuguta rakanga raparadzwa, vorivakazve. Mweya Mutsvene paakaburuka pakubhabhatidzwa kwaKristu, vaJudha vakaedzwa panyaya yaMesia. Ngirozi ine simba yaZvakazarurwa gumi payakaburuka musi wa11 Nyamavhuvhu, 1840, rudzi irworwo rwakaedzwa pamusoro pokuti rwaizodya here kabhuku kaduku, nezvose zvaimiririrwa nekabhuku kaduku ikako.

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.

Pa Ogasiti 11, 1840, panayamba njira yoyesera imene inatulutsa magulu awiri a olambira, ndipo gulu limene linatsatira Mwanawankhosa kulowa m’Malo Opatulikitsa Koposa linali ofuna kukhala m’gulu la chikwi chimodzi ndi makumi anayi ndi anayi sauzande. Mayeso omaliza a m’badwo umenewo, amene analephera njira yoyesera, anayamba pamene kuwala kochuluka kunafika pa “nthawi zisanu ndi ziwiri,” za Levitiko 26. Kuyambira 1856 kufikira 1863, uthenga wa Laodikaya unasonyeza nthawi yomaliza mkati mwa nthawi imene inayamba ndi kufika kwa mngelo wachitatu pa Oktoba 22, 1844. Nthawi imeneyo ikuimiridwa ndi mavesi 13 mpaka 15 a Danieli chaputala 11.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“‘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).

“‘Pakutanga pakanga pane Shoko, uye Shoko rakanga riri kuna Mwari, uye Shoko rakanga riri Mwari. Iyeyu akanga ari pakutanga kuna Mwari. Zvinhu zvose zvakaitwa naye; uye pasina iye hapana chinhu chakaitwa pane zvakaitwa. Maari maiva noupenyu; uye upenyu ihwohwo ndihwo hwaiva chiedza chavanhu. Uye chiedza chinovhenekera murima; asi rima harina kuchinzwisisa.’ ‘Uye Shoko rakaitwa nyama, rikagara pakati pedu, (uye takaona kubwinya kwaro, kubwinya sokokwomwanakomana akaberekwa ari mumwe oga waBaba,) rizere nenyasha nechokwadi’ (Johani 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.

“Isahluko lesi sichaza isimilo lobukhulu bomsebenzi kaKhristu. Njengomuntu oliqedisisayo kahle udaba lwakhe, uJohane ubeka wonke amandla kuKhristu, akhulume ngobukhulu bakhe lenkazimulo yakhe. Uveza ngokucwebezelayo imisebe yobunkulunkulu yeqiniso eliligugu, njengokukhanya okuvela elangeni. Uletha uKhristu njengomxhumanisi oyedwa kuphela phakathi kukaNkulunkulu lesintu.

“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.

“Dzidziso yokuvapo kwaKristu munyama yehunhu hwomunhu chakavanzika, ‘icho chakavanzwa kubva kumazera nokuzvizvarwa’ (VaKorose 1:26). Icho chakavanzika chikuru uye chakadzama chokunamata Mwari. ‘Shoko rakaitwa nyama, rikagara pakati pedu’ (Johani 1:14). Kristu akazvitorera hunhu hwomunhu, hunhu hwakaderera kupfuura hunhu Hwake hwokudenga. Hapana chinoratidza kuzvideredza kunoshamisa kwaMwari sezvinoita izvi. Iye ‘wakada nyika zvikuru, zvokuti wakapa Mwanakomana wake akaberekwa ari oga’ (Johani 3:16). Johani anoburitsa nyaya inoshamisa iyi nokureruka kwakadai zvokuti vose vangagona kubata pfungwa dzinoiswa pachena, uye kuvhenekerwa.

“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).

“Krestu haana kunyepedzera kutora hunhu hwomunhu; akahutora zvirokwazvo. Akava nahwo chaizvoizvo hunhu hwomunhu. ‘Zvino sezvo vana vari vagovani venyama neropa, naiyewo saizvozvowo akagovana nazvo zvimwe chetezvo’ (VaHebheru 2:14). Akanga ari mwanakomana waMaria; akanga ari werudzi rwaDhavhidhi maererano nokuberekwa kwake kwomunhu. Anoziviswa kuti munhu, iye kunyange Munhu, Kristu Jesu. ‘Munhu uyu,’ anonyora Pauro, ‘akanzi akafanirwa nokubwinya kukuru kupfuura Mozisi, sezvo iye akavaka imba achipiwa kukudzwa kukuru kupfuura imba yacho’ (VaHebheru 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.

“Asi, nepo Shoko raMwari richitaura pamusoro pehunhu hwaKristu paakanga ari panyika pano, rinotaurawo zvakajeka uye zvine simba pamusoro pokuvapo kwake asati auya munyika. Shoko rakavapo sechisikwa choumwari, saizvozvowo soMwanakomana waMwari wokusingaperi, riri mukubatana nokuvawo mumwe chete naBaba vake. Kubva pakusingaperi akanga ari Murevereri wesungano, iye uyo marudzi ose enyika, vaJudha navaHedheniwo, kana vaimugamuchira, vaifanira kukomborerwa maari. ‘Shoko rakanga riri kuna Mwari, uye Shoko rakanga riri Mwari’ (Johani 1:1). Vanhu kana ngirozi vasati vasikwa, Shoko rakanga riri kuna Mwari, uye rakanga riri Mwari.”

“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.

“Nyika yakaitwa naye, ‘uye pasina iye hakuna chinhu chakaitwa chezvose zvakaitwa’ (Johani 1:3). Kana Kristu akaita zvinhu zvose, aivapo zvisati zvavapo zvinhu zvose. Mashoko akataurwa pamusoro peizvi akasimba uye anonyatsojekesa zvokuti hapana anofanira kusiyiwa achikahadzika. Kristu akanga ari Mwari pachake, uye nenzira yepamusoro-soro. Akanga ana Mwari kubva pakusingaperi kwose, ari Mwari pamusoro pezvose, akaropafadzwa nokusingaperi.

“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).

“Umambo Bwana Yesu Kristu, Mwana wa Mulungu wa umulungu, wakaliko kufuma kale na kale, munthu wakupambanako, kweni wakumoza na Awiske. Iye wakaŵa uchindami wakuluska wa kuchanya. Iye wakaŵa mulongozgi wa vinjeru vya kuchanya, ndipo kusopa kwa kusindama kwa ŵangelo kukapokereskekanga na Iyo nga ni wanangwa Wake. Ichi chikaŵavya kuba kwa Mulungu. ‘Yehova wakaniŵa pa chiyambi cha nthowa yake,’ Iyo wakuyowoya, ‘pambere milimo yake ya kale yindachitike. Nikaŵikika kufuma muyirayira, kufuma pa chiyambi, panji charu chindakaŵepo. Apo kukaŵavya vyakuzama, nkababika; apo kukaŵavya visimi vyakuzura na maji. Pambere mapiri ghandakhazikike, pambere viphiri vindababike ine: apo iyo wakatondeka kuchita charu, nesi minda, nesi vigaŵa vya pachanya vya fuvu la charu. Apo wakanozgekanga machanya, nkaliko: apo wakaŵika mphaka pa maso pa vyakuzama’ (Zintharika 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.

“Kuli kuunika ndi ulemerero mu choonadi chakuti Khristu anali mmodzi ndi Atate maziko a dziko asanakhazikitsidwe. Uku ndiko kuunika kowala m’malo amdima, kukupangitsa kukhala kowala ndi ulemerero waumulungu, woyambirira. Choonadi chimenechi, chosamvetsetseka mopanda malire mwa icho chokha, chimafotokoza zoonadi zina zosamvetsetseka ndiponso zosafotokozeka mwanjira ina iliyonse, pamene icho chili chosungidwa m’kuunika, kosayandikika ndi kosamvetsetseka.” Selected Messages, buku 1, 246–248.