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 paanovhura chokwadi chechiporofita, anomiririrwa seShumba yorudzi rwaJudha, uye paKesariya Firipi, Shumba yorudzi rwaJudha yakatanga kuvhura chisimbiso che“kuti waifanira kuenda kuJerusarema, nokutambudzwa zvinhu zvizhinji navakuru, navaprista vakuru, navanyori, nokuurawa, nokumutswa nezuva retatu.” Chokwadi ichocho chinowirirana neshoko raakavhura chisimbiso pakutanga kwenguva yokuiswa chisimbiso kwevanhu vane chiuru chimwe namazana mana namakumi mana nezvina, uyezve pakuguma kwenguva iyoyo imwe cheteyo. Chokwadi ichocho chinowirirana neshoko rinomiririrwa mundima yegumi nenhatu kusvikira pagumi neshanu yechitsauko chegumi nerimwe chaDanieri.

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.

PaAnoburitsa chokwadi ichocho kuna vane zviuru zana namakumi mana nezvina, Anozviita nenzira yemutsara pamusoro pomutsara, nokuti ndimo munowanikwa “makiyi” oumambo hwaMwari. Zvokwadi izvozvo zvinofanira kudyiwa nokuti ndizvo makiyi oumambo hwaMwari, uye umambo hwaMwari hunofanira kuva mukati mavanhu Vake.

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.

Zvino wakati abvunzwa neVaFarisi kuti ushe hwaMwari huchauya rinhi, akavapindura akati, Ushe hwaMwari hahuuye nokuonekwa kunocherechedzwa; uye havangati, Tarirai pano! kana kuti, Tarirai apo! nokuti, tarirai, ushe hwaMwari huri mukati menyu. Ruka 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.

Madhimoni anotenda, asi zvakadaro anodedera, nokuti hazvina kukwana kungotenda “chokwadi” chete. Chinofanira kuva chikamu chako, sezvakaita zvokudya zvomuviri zvinodyiwa. Munhoroondo yemavhesi gumi namatatu kusvika kugumi namashanu, Shumba yorudzi rwaJudha inobvisa chisimbiso pazvokwadi zvine chokuita nomurayiro weSvondo uri kuuya nokukurumidza, uye zvokwadi izvozvo zvinotsikirira chisimbiso pahuma dzemhandara dzakachenjera, dambudziko rinouya risati rasvika. Shumba yorudzi rwaJudha yaiziva kwazvo uchapupu hwaMateo chitsauko chegumi namatanhatu, uye kushanya Kwake kuKesariya Firipi kwakawirirana nouchapupu hwaDhanieri pamusoro pePaniumu, uye Aiziva kuti mumvuri womuchinjikwa waakamira pasi pawo pamwe chete nomudzidzi Wake muKesariya Firipi waimirira mumvuri womurayiro weSvondo uri kuuya munhoroondo yavanhu Vake vomazuva okupedzisira.

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.

Kubvira panguva iyoyo Jesu akatanga kuratidza kuvadzidzi vake kuti waifanira kuenda kuJerusarema, uye kunotambudzwa zvinhu zvizhinji navakuru, navaprista vakuru, navanyori, uye kuurawa, uye kumutswa pazuva rechitatu. Ipapo Petro akamubata, akatanga kumutsiura, achiti, Hazvirege kuva kwamuri, Ishe; izvi hazvingaitiki kwamuri. Asi iye akatendeuka, akati kuna Petro, Ibva shure kwangu, Satani; uri chigumbuso kwandiri; nokuti hauna hanya nezvinhu zvaMwari, asi nezvinhu zvavanhu. Ipapo Jesu akati kuvadzidzi vake, Kana munhu achida kunditevera, ngaazvirambe, asimudze muchinjikwa wake, anditevere. Nokuti ani nani anoda kuponesa upenyu hwake acharurasikirwa nahwo; uye ani nani acharasikirwa noupenyu hwake nokuda kwangu achahuwana. Nokuti munhu anobatsirwa nei, kana akawana nyika yose, akarashikirwa nomweya wake? Kana munhu angapei sechitsividzo chomweya wake? Nokuti Mwanakomana womunhu achauya mukubwinya kwaBaba vake navatumwa vake; uye ipapo acharipira munhu mumwe nomumwe maererano namabasa ake. Zvirokwazvo ndinoti kwamuri, vamwe varipo pano vakamira, vasingazoraviri rufu, kusvikira vaona Mwanakomana womunhu achiuya muushe hwake. Mateo 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.

Chinhu chokutanga, uye nokudaro maererano nomutemo wokutanga kutaurwa, chinhu chinonyanya kukosha chakataurwa naJesu kuvadzidzi Vake pamusoro pokutambudzika kwemuchinjikwa, ndechokuti vaifanira kutakura muchinjikwa wavo pachavo, kana vakasarudza kumutevera. Hanzvadzi White anotaura pachena kuti muchinjikwa ndirowo joko. Joko nomuchinjikwa zviratidzo zvezvido zvomunhu pachake, uye zvose zvinoenderana nokushandiswa kwakarurama kwechido. Simba rinotsigira temberi yaMwari iGwayana rakanga raurayiwa uye rakaturikwa pa“mbiru”. Gwayana rinourayiwa rinomirira kurovererwa kwounhu hwapasi hwenyama, uye “mbiru” inoturikwa nyama yakafa pairi ndiyo chido. Kristu akapa muenzaniso Wake wokuti munhu angakunda sei nokuramba achichengeta chido Chake chakazviisa pasi pechido chaBaba Vake, uye nokuda kwokupedzisa basa iroro, akagara pachigaro choushe pamwe chete naBaba Vake. Chiratidzo chokukunda iGwayana rakabayiwa rakaturikwa pambiru. Zvokwadi idzi dzose dzine ukama hwakananga navaya vanomiririrwa saPetro.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Kune veFiladelfia, inomiririrwa netende reExeter, zvinotaurwa kuti:

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.

Uyo anokunda ndichamuita mbiru mutembere yaMwari wangu, uye haachatongobudizve kunze; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora pamusoro pake zita rangu idzva. Ane nzeve ngaanzwe zvinorehwa noMweya kukereke. Zvakazarurwa 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.

Uyo anokunda sezvakakunda Kristu achagamuchira zita idzva, sezvakaitawo Simoni Bhanajona, uye vachava shongwe mutembere yaMwari, sezvakaita Kristu ari Gwayana rakaurayiwa uye rakasungirirwa pashongwe mutembere yaMwari. Kana vakakunda sezvakakunda Kristu, vachagarawo pachigaro choushe munzvimbo dzokudenga, sezvakaitawo Kristu.

Unto Laodicea, represented by the Watertown tent, it is stated:

KuchechiLaodikia, inomiririrwa netende reWatertown, zvinotaurwa zvinoti:

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.

Tarirai! Ndakamira pamusuo, ndichigogodza; kana munhu upi noupi akanzwa inzwi rangu akazarura musuo, ndichapinda kwaari, ndigodya naye, naiye agodya neni. Uyo anokunda ndichamupa kugara neni pachigaro changu choushe, sezvandakakundawo ini ndikagara pasi naBaba vangu pachigaro chavo choushe. Une nzeve, ngaanzwe zvinorehwa noMweya kumachechi. Zvakazarurwa 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.

Христос шавь нартаа загалмайн зовлонг илчилж эхлэхдээ тэдэнд хамгийн түрүүнд айлдсан үнэн нь, хүмүүс Өөрийнх нь даван туулсны жишээгээр яг адилхан ялах ёстой гэсэн үнэн байв. Хүмүүс махан биеийг хүсэл тачаал, шунал хүслүүдийнх нь хамт цовдлох ёстой. Үүнийг үйлдэхэд тэд тэнгэрлэг газруудад суух болно.

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 tulipokuwa wafu katika dhambi, alituhuisha pamoja na Kristo (kwa neema mmeokolewa); naye ametufufua pamoja naye, akatuketisha pamoja naye katika ulimwengu wa roho, katika 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.

A morago ga go baya boammaaruri jwa go bapolwa mo sefapaanong pepeneneng, go ya ka boikarabelo jwa motho ka nosi, Tau ya lotso lwa Juda ya oketsa ka boammaaruri jo bongwe jo bo lebisitsweng mo metlheng ya bofelo.

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.

Nokuti munhu unobatsirwei, kana akawana nyika yose, akarasikirwa nomweya wake? Kana kuti munhu achapei kuti adzikinure mweya wake? Nokuti Mwanakomana womunhu achauya mukubwinya kwaBaba vake navatumwa vake; zvino achapa munhu mumwe nomumwe mubayiro maererano namabasa ake. Zvirokwazvo ndinoti kwamuri, varipo vamwe vakamira pano, vasingazoraviri rufu, kusvikira vaona Mwanakomana womunhu achiuya muumambo hwake. Mateo 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.

Midnight Cry renjiro parenji Lion of the tribe of Judah panji koncluding period sealrenjiro one hundred and forty-four thousandjiru bamwe beeta dimi to. Onenjiro then specifically addressjiro one hundred and forty-four thousand, onji last-day peopleji ambao dimi taste of death to. Therefore, six days after onji visit to Caesarea Philippi, Lion of the tribe of Judah unsealjiro truth rimwe ambalo beeta strengthen disciples onji for the coming crisis of the cross, lakini more importantly, rijiro spoken to the soon coming Sunday law.

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.

Uye shure kwamazuva matanhatu, Jesu akatora Petro naJakobho naJohane munun’una wake, akakwira navo mugomo refu vari voga. Akashandurwa chimiro pamberi pavo; chiso chake chikapenya sezuva, uye nguo dzake dzikachena sechiedza. Zvino tarirai, vakaonekwa kwavari Mozisi naEria vachitaura naye. Petro akapindura akati kuna Jesu, Ishe, zvakanaka kuti tive pano; kana muchida, ngativake pano matumba matatu; rimwe renyu, rimwe raMozisi, uye rimwe raEria. Achiri kutaura, tarirai, gore rinopenya rikavaputira; zvino tarirai, inzwi rakabuda mugore richiti, Uyu ndiye Mwanakomana wangu anodiwa, wandinofarira kwazvo; munzwei. Vadzidzi vakati vachinzwa izvi, vakawira pasi nezviso zvavo, vakatya zvikuru. Jesu akauya akavabata, akati, Simukai, musatya. Zvino vakati vachisimudza meso avo, havana kuona munhu, asi Jesu oga. Zvino pavaiburuka mugomo, Jesu akavaraira, achiti, Musaudza munhu chiratidzo ichi, kusvikira Mwanakomana womunhu amuka kubva kuvakafa. Vadzidzi vake vakamubvunza vachiti, Ko vanyori vanoreverei kuti Eria anofanira kutanga kuuya? Jesu akapindura akati kwavari, Zvirokwazvo Eria achatanga kuuya, uye achadzorera zvinhu zvose. Asi ndinoti kwamuri, Eria wakatouya kare, asi havana kumuziva, asi vakamuitira zvose zvavaida. Saizvozvowo Mwanakomana womunhu achazotamburawo mumaoko avo. Ipapo vadzidzi vakanzwisisa kuti akanga achitaura navo pamusoro paJohane Mubhabhatidzi. Mateo 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.

Mundima iyi Shumba yorudzi rwaJudha iri kusunungura zvokwadi dzinobvisa chisimbiso pane vane zana nemakumi mana nezvina zvuru nguva chaiyo isati yasvika kuguma kwenguva yenyasha, nokuti “nguva yava pedyo.” Pakutanga Akazivisa kutambudzika kwemuchinjikwa, uye Akamirira chiitiko ichocho semusiyano unotsanangura pakati peboka raizoramba kushandisa kuda kwaro pakuroverera pamuchinjikwa nyama, neboka raizotevera muenzaniso waKristu. Zvino Akavaratidza kuti vaimiririra rudzi rwokupedzisira munhoroondo yenyika, panguva yaizovapo vanhu vaizorarama kubva panguva yokusunungurwa kwechisimbiso kwakaitika musi wa11 Gunyana 2001, kusvikira pakudzoka Kwake.

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.”

Ipapo Akaratidza chiratidzo chokuva kwake kwakabwinyiswa, uye pamwe chete naye pakanga pana Mozisi naEria. Shoko rokuti kusimbisa, rakazarurwa zvino, ndirwo Zvakazarurwa zvaJesu Kristu, zvinobatanidzwa naMozisi naEria, uye shoko iroro rakatanga kuzarurwa muna Chikunguru 2023, apo zvapupu zviviri zvaZvakazarurwa chitsauko chegumi nerimwe, izvo zvinova Mozisi naEria, zvakagadzwa, mutsara pamusoro pomutsara, sezviratidzo zvaimiririra kusimbiswa kwevane zviuru zana namakumi mana nezvina. Vadzidzi vatatu pavakaona chiratidzo ichi uye vakanzwa inzwi raMwari, “vakawira pasi nezviso zvavo, vakatya zvikuru. Uye Jesu akauya akavabata, akati, Simukai, musatya.”

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.

Umbono owabonwa ngabafundi abathathu umelela umbono wenkazimulo kaKristu ezinsukwini zokugcina; ngakho-ke uyefana nalowo mbono 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.

Ini ndini Dhanieri ndoga ndakaona chiratidzo ichi; nokuti varume vaiva neni havana kuona chiratidzo ichi; asi kudedera kukuru kwakavawira, zvokuti vakatiza vakandozvivanza. Naizvozvo ndakasiyiwa ndiri ndoga, ndikaona chiratidzo ichi chikuru, uye simba harina kusara mandiri; nokuti runako rwangu rwakashanduka mukati mangu rukava kuora, uye handina kusara nesimba. Asi ndakanzwa inzwi ramashoko ake; zvino pandakanzwa inzwi ramashoko ake, ndakabva ndawira muhope huru nechiso changu chakatarira pasi, chiso changu chakatarisana nevhu. Uye tarira, ruoko rwakandibata, rukandisimudza pamabvi angu nepazvanza zvamaoko angu. Zvino akati kwandiri, Haiwa Dhanieri, murume anodikanwa zvikuru, nzwisisa mashoko andinotaura kwauri, umire wakatwasuka; nokuti zvino ndatumwa kwauri. Zvino paakanga ataura shoko iri kwandiri, ndakamira ndichibvunda. Ipapo akati kwandiri, Usatya, Dhanieri; nokuti kubvira pazuva rokutanga rawakaisa moyo wako pakunzwisisa, nokuzvininipisa pamberi paMwari wako, mashoko ako akanzwikwa, uye ndauya nokuda kwamashoko ako. Dhanieri 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.

Chiono chekupenyuka kwakaitwa chimiro cheumwari muna Mateo chitsauko 17, ndicho chiono chegirazi chinotaurwa muna Danieri chitsauko 10, chinoitika apo mapfupa akaoma akafa aEzekieri anomutswa. Chiono ichi, pamwe neshoko rinobatana nacho, chinoratidza mapoka maviri avanamati, rimwe riri mutende reExeter, uye rimwe riri mutende reWatertown, iro riri ungano yaJeremiya yevaseki, uye sinagogi yaSatani yaJohane. Sezvakanga zvakaita pamigumisiro yechiono muuchapupu hwaDanieri, saizvozvowo “vadzidzi vakati vachizvinzwa, vakawira pasi nezviso zvavo, vakatya zvikuru. Jesu akasvika akavabata, akati, Simukai, musatya.” Chiono ichi chaive chinonzwika uye chinooneka muzviitiko zvose zviri zviviri, uye chakabereka kutya, mumienzaniso yose iri miviri. “Kubata” kwaidikanwa kuti kusimbise muuchapupu hwose huri hwiviri.

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.

Chiratidzo chokushandurwa kwechimiro chaiva humbowo, pakati pezvimwe zvinhu, chokuti Shoko raMwari harikundikani; nokuti muchitsauko chegumi nechitanhatu chaMateo, mundima yokupedzisira, Jesu akanga ataura kuti, “Vamwe varipo pano vamire, vasingazooni rufu, kusvikira vaona Mwanakomana womunhu achiuya muushe hwake.” Kushandurwa kwechimiro kwaiva mufananidzo wokuuya kwa“Mwanakomana womunhu” muushe hwake.

“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.

“मोशे रूपान्तरणको पर्वतमाथि ख्रीष्टको पाप र मृत्यु माथिको विजयका साक्षी थिए। तिनले धर्मीहरूको पुनरुत्थानमा चिहानबाट बाहिर आउनेहरूलाई प्रतिनिधित्व गरे। एलिया, जो मृत्यु नदेखीकन स्वर्गमा लगिएका थिए, तिनले ख्रीष्टको दोस्रो आगमनमा पृथ्वीमा जीवित रहनेहरूलाई प्रतिनिधित्व गरे, र जो ‘एकै क्षणमा, आँखाको झिमिक्कमा, अन्तिम तुरहीमा’ ‘परिवर्तित’ हुनेछन्; जब ‘यो नाशवानले अमरत्व धारण गर्नैपर्छ,’ र ‘यो भ्रष्ट हुनेले अभ्रष्टता धारण गर्नैपर्छ।’ १ कोरिन्थी १५:५१–५३। येशू स्वर्गको ज्योतिले आच्छादित हुनुहुन्थ्यो, जसरी उहाँ ‘पापविना उद्धारका निम्ति दोस्रो पटक’ प्रकट हुनुहुँदा देखिनुहुनेछ। किनकि उहाँ ‘आफ्ना पिताको महिमामा पवित्र स्वर्गदूतहरूसँग’ आउनुहुनेछ। हिब्रू ९:२८; मर्कूस ८:३८। यसरी मुक्तिदाताले चेलाहरूलाई दिनुभएको प्रतिज्ञा अब पूरा भयो। पर्वतमाथि भविष्यको महिमामय राज्य सानो रूपमै प्रस्तुत गरिएको थियो,—ख्रीष्ट राजा, मोशे पुनरुत्थित सन्तहरूका प्रतिनिधि, र एलिया रूपान्तरित गरिएकाहरूका।” द डिजाएर अफ एजेज, ४२१।

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.

Ukuri kwo gushyirwaho ikimenyetso bukubiyemo no kumenya ko abantu ibihumbi ijana na mirongo ine na bine ari bo bagereranywa mu Ibyahishuwe igice cya karindwi, bo batapfa, kandi bakagereranywa na Eliya; kandi ko imbaga nyamwinshi yo mu Ibyahishuwe igice cya karindwi ari bo bagereranywa na Mose, bo bapfa. Itsinda rimwe rihamagarwa n’ijwi rya mbere ryo mu Ibyahishuwe igice cya cumi n’umunani, irindi tsinda rigahamagarwa n’ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani.

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.

Mushure mekumubata, Jesu akapa vadzidzi murayiro wakawedzera paakati, “Musaudza munhu chiono ichi, kusvikira Mwanakomana womunhu amuka zvakare kuvakafa.” Chiono chokushandurwa kwechimiro, chinova chiono chegirazi, nechiono chaIsaya muchitsauko chechitanhatu, nechiono chaPauro paakanga ari kudenga rechitatu, nechiono chaEzekieri chamavhiri ari mukati mamavhiri, zvakanga zvakaiswa chisimbiso neShumba yorudzi rwaJudha, kusvikira mushure mokumuka kwaKristu.

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.

Kuvuka kwa Kristo kwawira kuvuka kwa ufakazi waŵiri awo ŵakaŵa na Kristo mu mboniwoni yeneyiyo, ndipo ŵakayenera kuwuskika mu Julayi wa 2023. Pa nyengo yeneyo uthenga wa kusindikizika ukeneranga kuvumbulika kwa ufakazi waŵiri a pa Chivumbuzi 11 na magulu ghaŵiri gha ŵakugomezgeka, ndipo ukaŵikika mu nkhani ya mboniwoni ya galasi yakuwoneskera uchindami wa Kristo pa umaliro wa charu.

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.

Mharidzo yokuiswa chisimbiso ichaiswawo mukati memamiriro ezvinhu emitsara mitatu yokutanga yaZvakazarurwa chitsauko chimwe, umo munoratidzwa nhevedzano yokukurukurirana inomirira kubatanidzwa kwohuMwari nohunhu hwomunhu, muchiitiko chinofambira nhanho nenhanho chokuratidzwa kwomharidzo yokuiswa chisimbiso kuna avo vanokodzera kuva pakati pevane zana namakumi mana nezvina zvuru.

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.

Uburyo bw’intambwe ku yindi bwari buvuye kuri Data, bukajya ku Mwana, bukajya kuri marayika Gaburiyeli, bukajya kuri Yohana, bukajya ku matorero. Buvuye kuri Data w’Imana, bukajya ku Mwana w’Imana kandi w’umuntu, bukajya ku kiremwa kitaguye mu cyaha (Gaburiyeli), bukajya ku kiremwa cyaguye mu cyaha (Yohana), bukajya ku matorero ari muri Aziya (isi.) Izo ntambwe eshanu zigaragazwa mu buryo bwihariye uhereye ku ivugwa rya mbere cyane ry’Ibyahishuwe bya Yesu Kristo, kandi guhakana intambwe imwe iyo ari yo yose ni uguhakana izo zose.

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.”

Zvichibvumirana nechizaruro ichocho, vadzidzi vakazobvunza Jesu vachiti, “Naizvozvo vanyori vanoreverei kuti Eria anofanira kutanga kuuya?” Jesu akapindura akati kwavari, “Zvirokwazvo Eria achatanga kuuya, agadzirisewo zvinhu zvose. Asi ndinoti kwamuri, Eria akatouya kare, asi havana kumuziva, vakamuitira zvose zvavaida. Saizvozvowo noMwanakomana womunhu achatambudzwa navo.” Ipapo vadzidzi vakanzwisisa kuti akanga achitaura navo pamusoro paJohane Mubhabhatidzi.

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.

Basa reuprofita hwaJohani Mubhabhatidzi naJohani Muzivisi chimwe chikamu cheshoko rokuiswa chisimbiso, uye avo vaiva mutende reWatertown vakasarudza kushaya hanya neshoko raSamuel Snow, vanomirira avo vasingadi kubvuma kuti Ishe vanosarudza varume Vavanoda kusarudza. Inzwi rakasarudzwa muna 1989, iro rakatanga kubudisa shoko raro makore mazana maviri namakumi maviri shure kwa1776, muna 1996, iro rakanga riri murindi akazivisa kuti nhamo yechitatu yakanga yasvika musi waGunyana 11, 2001, iro rakapa shoko rechivi raChikunguru 18, 2020, chikamu cheshoko rokuiswa chisimbiso, uye basa raro rinomiririrwa naJohani Mubhabhatidzi.

We shall continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“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.

“Ndzi vone ntshungu lowu a wu yime wu sirhelelekile swinene naswona wu tiyile, wu nga kombisi ku amukela lava a va ta kavanyeta ripfumelo leri simekiweke ra miri. Xikwembu xi va langutile hi ku va rhandza. Ndzi kombisiwile magoza manharhu—marito ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Ntsumi leyi a yi famba na mina yi te, ‘Khombo eka loyi a nga ta susa xibokisana kumbe a hlanganisa phini ra marito lawa. Ku twisisa ka ntiyiso ka marito lawa i ka nkoka wa nkoka swinene. Makumu ya mimoya ma le ka ndlela leyi ma amukeriwaka ha yona.’ Ndzi tlhela ndzi yisiwa ehansi hi ku tirhisa marito lawa, kutani ndzi vona leswaku vanhu va Xikwembu a va xave hi nxavo lowukulu swinene ntokoto wa vona. A wu kumiwe hi ku xaniseka lokukulu ni ku lwisana lokutivaka. Xikwembu a xi va rhangisile goza hi goza, ku kondza xi va vekile ehenhla ka pulatifomo leyi tiyeke, leyi nga tsandzekiki ku susumetiwa. Ndzi vone vanhu van’wana va tshinela eka pulatifomo kutani va kambisisa masungulo ya yona. Van’wana hi ku tsaka va hatlise va khandziyela ehenhla ka yona. Van’wana va sungule ku sola masungulo. A va navela leswaku ku endliwa ku antswisiwa, kutani pulatifomo a yi ta va leyi hetisekeke swinene, naswona vanhu a va ta tsaka ngopfu. Van’wana va xikile epulatifomweni leswaku va yi kambisisa, kutani va vula leswaku yi yakiwe hi ndlela leyi hoxeke. Kambe ndzi vone leswaku vo tala swinene a va yime va tiyile ehenhla ka pulatifomo, kutani va khongotela lava a va xikile leswaku va tshika swivilelo swa vona; hikuva Xikwembu a ku ri Muyaki Lonkulu, naswona a va lwa na Yena. Va tlhele va rungula ntirho wo hlamarisa wa Xikwembu, lowu a wu va rhangele eka pulatifomo leyi tiyeke, kutani hi vun’we va tlakusa mahlo ya vona eTilweni naswona hi rito lerikulu va dzunisa Xikwembu. Leswi swi khumbe van’wana va lava a va vilela naswona va siya pulatifomo, kutani vona hi langutelo ro titsongahata va tlhela va khandziyela ehenhla ka yona.”

“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.

“Ndzi kombisiwe leswaku ndzi tlhelela eku twarisiweni ka ku vuya ko sungula ka Kriste. Yohane u rhumiwile hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava va aruleke vumbhoni bya Yohane a va nga vuyeriwi hi tidyondzo ta Yesu. Ku kaneta ka vona rungula leri a ri bvumba ku ta ka Yena, ku va vekile endhawini leyi a va nga ha swi koti hi ku olova ku amukela vumbhoni lebyi tiyeke ngopfu leswaku Yena a a ri Mesiya. Sathana u rhangerile lava va aruleke rungula ra Yohane leswaku va ya emahlweni swinene, va ala ni ku vamba Kriste. Hi ku endla sweswo, va tiveke endhawini leyi a va nga ha swi koti ku amukela nkateko hi siku ra Pentekosta, lowu a wu ta va dyondzisa ndlela yo nghena exikwembeni xa le tilweni. Ku handzuriwa ka harani ra tempele ku kombisile leswaku magandzelo ni milawu ya vujudha a swi nga ha ta amukeriwa. Gandzelo lerikulu a ri nyikeriwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima, lowu u xikeleke hi siku ra Pentekosta, wu susile mianakanyo ya vadyondzisiwa exikwembeni xa laha misaveni wa yi yisa exikwembeni xa le tilweni, laha Yesu a ngheneke kona hi ngati ya Yena n’wini, leswaku a halatela vadyondzisiwa va Yena mimpfuno ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwile emunyameni lowukulu. Va lahlekeriwe hi ku vonakala hinkwako loku a va nga ta va na kona malunghana ni pulani ya ku ponisiwa, kambe va ya emahlweni va tshembela eka magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Xikwembo xa le tilweni a xi teke ndhawu ya lexi xa laha misaveni, kambe vona a va nga ri na vutivi bya ku cinca koloko. Hikokwalaho a va nga swi koti ku vuyeriwa hi vuyimeri bya Kriste endhawini yo kwetsima.

“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.

“Vakawanda vanotarira neshungu huru nzira yakatorwa navaJudha mukuramba nokuroverera Kristu pamuchinjikwa; uye pavanoverenga nhoroondo yokubatwa Kwake zvinonyadzisa, vanofunga kuti vanomuda, uye kuti vaisazomuramba sezvakaita Petro, kana kumuroverera pamuchinjikwa sezvakaita vaJudha. Asi Mwari, anoverenga mwoyo yavanhu vose, akaisa pamuedzo rudo irworwo kuna Jesu rwavaitaura kuti vanarwo. Denga rose rakatarira nokufarira kwakadzama kugamuchirwa kweshoko romutumwa wokutanga. Asi vazhinji vaizviti vanoda Jesu, uye vaichema misodzi pavaiverenga nyaya yomuchinjikwa, vakaseka mashoko akanaka okuuya Kwake. Panzvimbo pokugamuchira shoko racho nomufaro, vakati inyengedzo. Vakavenga avo vaida kuoneka Kwake, vakavadzinga mumachechi. Avo vakaramba shoko rokutanga havana kukwanisa kubatsirwa nerechipiri; uye havanawo kubatsirwa nokuchema kwousiku, kwaifanira kuvagadzirira kupinda naJesu nokutenda munzvimbo tsvene-tsvene yesanctuary yokudenga. Uye nokuramba kwavakaita mashoko maviri okutanga, vakasvibisa kunzwisisa kwavo kwazvo zvokuti havachagoni kuona chiedza mushoko romutumwa wechitatu, rinoratidza nzira inoenda munzvimbo tsvene-tsvene. Ndakaona kuti sezvakaita vaJudha mukuroverera Jesu pamuchinjikwa, saizvozvo machechi ezita chete akaroverera mashoko aya pamuchinjikwa, uye naizvozvo haana ruzivo rwenzira inoenda munzvimbo tsvene-tsvene, uye haagoni kubatsirwa nokureverera kwaJesu ikoko. SavavaJudha, vaipa zvibayiro zvavo zvisingabatsiri, naivowo vanopa minyengetero yavo isingabatsiri kukamuri iya yakasiyiwa naJesu; uye Satani, achifadzwa nokunyengedzwa uku, anozviita somunhu worudzidziso, uye anotungamirira pfungwa dzavaKristu ava vanozviti ndevaKristu kuti dzitevere kwaari, achishanda nesimba rake, nezviratidzo zvake, nezvishamiso zvokunyepa, kuti avasungirire mumusungo wake. Vamwe anovanyengera neimwe nzira, uye vamwe neimwewo. Ane kunyengedzwa kwakasiyana kwakagadzirirwa kubata pfungwa dzakasiyana. Vamwe vanotarira nokutya kukuru imwe kunyengedzwa, asi vachigamuchira nyore imwewo. Satani anonyengera vamwe neSpiritualism. Uyewo anouya somutumwa wechiedza, ndokuparadzira simba rake pamusoro penyika achishandisa kuvandudzwa kwenhema. Machechi anozvikudza, uye anofunga kuti Mwari ari kuvaitira mabasa anoshamisa, asi ibasa romumwe mweya. Kushushikana uku kuchapera, kuchisiya nyika nechechi zviri mumamiriro akaipa kupfuura okutanga.”

“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.

“Ndakaona kuti Mwari ane vana vakatendeka pakati pevaAdventista vezita chete nemachechi akawa, uye matenda asati adururwa, vafundisi nevanhu vachadanwa kuti vabude mumachechi aya uye vachagamuchira chokwadi nomufaro. Satani anoziva izvi; uye kusati kwapiwa kuchema kukuru kwengirozi yechitatu, anomutsa kufarisa kukuru mukati memasangano aya echitendero, kuti avo vakaramba chokwadi vafunge kuti Mwari ari pamwe navo. Anotarisira kunyengedza vakatendeka uye kuvaita kuti vafunge kuti Mwari achiri kushandira machechi. Asi chiedza chichapenya, uye vose vakatendeka vachabuda mumachechi akawa, vagomira pamwe chete navakasara.” Early Writings, 258–261.