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.

Lapho uJesu evula iqiniso lesiprofetho elalibekwe uphawu, umelelwa njengeNgonyama yesizwe sakwaJuda; futhi eKesariya Filipi, iNgonyama yesizwe sakwaJuda yaqala ukuvula “ukuthi kumelwe aye eJerusalema, ahlupheke kakhulu kubadala nakubapristi abakhulu nababhali, abulawe, avuswe futhi ngosuku lwesithathu.” Lawo maqiniso ayahambisana nomyalezo awuvula ekuqaleni kwesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, bese ephinda futhi ekupheleni kwaso leso sikhathi uqobo. Lawo maqiniso ayahambisana nomyalezo omelelwa emavesini eshumi nantathu kuya kweleshumi nanhlanu esahlukweni seshumi nanye sikaDaniyeli.

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.

Lapho Evula lelo qiniso kulabo abayizinkulungwane eziyikhulu namashumi amane nane, ukwenza lokho ngendlela yomugqa phezu komugqa, ngoba yilapho kutholakala khona “izihluthulelo” zombuso kaNkulunkulu. Lawo maqiniso kufanele adliwe, ngokuba ayizihluthulelo zombuso kaNkulunkulu, futhi umbuso kaNkulunkulu mawube phakathi kwabantu Bakhe.

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.

Kwathi esebuzwe abaFarisi ukuthi umbuso kaNkulunkulu uyofika nini, wabaphendula wathi: Umbuso kaNkulunkulu awuzi ngokubonakalayo; futhi abayikusho ukuthi, Bhekani, nangu lapha! noma, nangu laphaya! ngokuba, bhekani, umbuso kaNkulunkulu uphakathi kwenu. 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.

Amademoni ayakholwa, kepha nokho ayathuthumela, ngoba akwanele ukumane ukholwe “iqiniso.” Kumele libe yingxenye yakho njengoba kunjalo ngokudla okubonakalayo okudliwayo. Emlandweni wamavesi eshumi nantathu kuya kweleshumi nanhlanu, iBhubesi lesizwe sakwaJuda livula izimpawu zamaqiniso ahlobene nomthetho weSonto ozayo maduze, futhi lawo maqiniso agxiviza uphawu emabunzini ezintombi ezihlakaniphileyo, ngaphambi kwenhlekelele ezayo. IBhubesi lesizwe sakwaJuda lalazi ngokugcwele ubufakazi bukaMathewu isahluko seshumi nesithupha, futhi ukuvakashela kwaLo eKhesariya Filipi kwakuvumelana nobufakazi bukaDaniyeli ngePhaniyumi, futhi Wayazi ukuthi isithunzi sesiphambano abaMile ngaphansi kwaso Yena nomfundi waKhe eKhesariya Filipi sasimelela isithunzi somthetho weSonto ozayo emlandweni wabantu baKhe bezinsuku zokugcina.

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.

Kusukela kuleso sikhathi uJesu waqala ukubonisa abafundi bakhe ukuthi kumelwe aye eJerusalema, ahlupheke ngezinto eziningi kubadala, nakubapristi abakhulu, nakubabhali, abulawe, avuswe futhi ngosuku lwesithathu. Khona uPetru wambeka eceleni, waqala ukumsola, ethi, Makube kude nawe, Nkosi; lokhu akusoze kwehlele wena. Kepha waphenduka, wathi kuPetru, Suka emva kwami, Sathane; uyisikhubekiso kimi; ngokuba awuqondi izinto zikaNkulunkulu, kodwa ezabantu. Khona uJesu wathi kubafundi bakhe, Uma umuntu efuna ukungilandela, makazidele, athwale isiphambano sakhe, angilandele. Ngokuba yilowo nalowo ofuna ukusindisa ukuphila kwakhe uyakulahlekelwa yikho; kepha yilowo nalowo olahlekelwa ukuphila kwakhe ngenxa yami uyakukufumana. Ngokuba umuntu uyakusizakala ngani, uma ezuza izwe lonke, kodwa alahlekelwe ngumphefumulo wakhe na? noma umuntu uyakunikani kube yinhlawulo yomphefumulo wakhe na? Ngokuba iNdodana yomuntu iyakuza enkazimulweni kaYise kanye nezingelosi zayo; khona iyakuvuza yilowo nalowo njengokwemisebenzi yakhe. Ngiqinisile ngithi kini, Bakhona abathile kwababemi lapha abangasoze banambitha ukufa, baze babone iNdodana yomuntu iza embusweni wayo. Mathewu 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.

Okokuqala, ngakho-ke ngokusekelwe emthethweni wokukhulunywa kokuqala, into ebaluleke kakhulu uJesu ayitshela abafundi baKhe mayelana nezinhlupheko zesiphambano, ukuthi kwakuyodingeka bathwale esabo isiphambano, uma bekhetha ukumlandela. UDade White usho ngokucacile ukuthi isiphambano futhi siyijoka. Ijoka nesiphambano kuyizimpawu zentando yomuntu siqu, futhi konke kuncike ekusebenzisweni okulungile kwentando. Amandla asekela ithempeli likaNkulunkulu ayiWundlu elalibulewe nelalilengiswe “ensikeni”. IWundlu elibuleweyo limelela ukubethelwa kwemvelo ephansi yenyama, futhi “insika” inyama efile elengiswa kuyo yintando. UKristu wanikeza isibonelo saKhe sokuthi kunqotshwa kanjani ngokugcina njalo intando yaKhe ithobekile ngaphansi kwentando kaYise, futhi ngenxa yokufeza lowo msebenzi, wahlala phansi esihlalweni sobukhosi kanye noYise. Uphawu lokunqoba yiWundlu elibuleweyo elilengiswe ensikeni. Wonke la maqiniso ahlotshaniswa ngokuqondile nalabo abamelwe njengoPetru.

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

KuFiladelfiya, emelwe yitende lase-Exeter, kuthiwa:

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.

Onqobayo ngiyomenza insika ethempelini likaNkulunkulu wami, futhi akasayikuphuma nakancane: futhi ngiyakuloba phezu kwakhe igama likaNkulunkulu wami, negama lomuzi kaNkulunkulu wami, okuyiJerusalema elisha, elehla livela ezulwini kuNkulunkulu wami: futhi ngiyakuloba phezu kwakhe igama lami elisha. Onendlebe makezwe lokho uMoya akusho emabandleni. IsAmbulo 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.

Lowo onqobayo njengoba uKristu anqoba uyakwamukela igama elisha, njengoba noSimoni Barjona enza, futhi bayakuba yinsika ethempelini likaNkulunkulu, njengoba noKristu eyiWundlu elahlatshwayo futhi elalengiswa ensikeni ethempelini likaNkulunkulu. Lapho benqoba njengoba uKristu anqoba, bayakuhlala futhi esihlalweni sobukhosi ezindaweni zasezulwini, njengoba noKristu enza.

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

ELawodikeya, emelwe yitende laseWatertown, kuthiwa:

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.

Bhekani, ngimi ngimi emnyango, ngingqongqoza; uma umuntu ezwa izwi lami, avule umnyango, ngizongena kuye, ngidle naye, naye adle nami. Onqobayo ngiyakumnika ukuhlala nami esihlalweni sami sobukhosi, njengoba nami nganqoba, ngase ngihlala noBaba esihlalweni saKhe sobukhosi. Onendlebe makezwe lokho uMoya akusho emabandleni. IsAmbulo 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.

Iqiniso lokuqala uJesu alitshela abafundi njengoba eqala ukwembula ukuhlupheka kwesiphambano, kwakuyiqiniso lokuthi abantu kumelwe banqobe ngokunembile njengoba Yena ayebeke isibonelo sokunqoba. Abantu kumelwe babethele esiphambanweni inyama kanye nemizwa nezinkanuko zayo. Lapho lokhu sekwenziwe bayakuhlaliswa ezindaweni zasezulwini.

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.

Noma sasifile ezonweni, wasiphilisa kanye noKristu (ngomusa nisindisiwe), wasivusa kanye naye, wasihlalisa kanye naye ezindaweni zasezulwini kuKristu Jesu. Efesu 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.

Ngemva kokwethula iqiniso lokubethelwa esiphambanweni ngokwesibopho somuntu siqu, iNgonyama yesizwe sakwaJuda yanezela elinye iqiniso elibhekene nezinsuku zokugcina.

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.

Ngokuba umuntu uzuzeni ntoni, uma ezuza umhlaba wonke kodwa alahlekelwe ngumphefumulo wakhe na? Noma umuntu uyakunikelani kube yisihlengo somphefumulo wakhe na? Ngokuba iNdodana yomuntu iyakuza enkazimulweni kaYise kanye nezingelosi zayo; khona iyakuvuza wonke umuntu ngokwemisebenzi yakhe. Ngiqinisile ngithi kini: Bakhona abanye kwabemi lapha abangayikukuzwa ukufa, baze babone iNdodana yomuntu iza embusweni wayo. Mathewu 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.

Ngesikhathi umlayezo Wokukhala Kwaphakathi Kwamabili uvulwa yiNgonyama yesizwe sakwaJuda esikhathini sokuphetha sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, kwakuyoba khona abathile ababengeke bafe. Wayesekhulumisa ngokuqondile abayizinkulungwane eziyikhulu namashumi amane nane, abantu Bakhe bezinsuku zokugcina abangayikuzwa ukufa. Ngakho-ke, ezinsukwini eziyisithupha emva kokuhambela Kwakhe eKhesariya Filipi, iNgonyama yesizwe sakwaJuda yavula iqiniso elalizokuqinisa abafundi Bayo ngenhlekelele ezayo yesiphambano, kodwa okubaluleke kakhulu lakhuluma ngomthetho weSonto osusondele ukufika.

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.

Kwathi emva kwezinsuku eziyisithupha uJesu wathatha uPetru, noJakobe, noJohane umfowabo, wabakhuphulela entabeni ende bebodwa. Waguqulwa isimo phambi kwabo; ubuso bakhe bakhanya njengelanga, nezingubo zakhe zaba mhlophe njengokukhanya. Futhi bheka, kwabonakala kubo uMose no-Eliya bekhuluma naye. UPetru wase ephendula wathi kuJesu: Nkosi, kuhle ukuba sibe lapha; uma uthanda, masenze lapha amadokodo amathathu; elilodwa elakho, nelilodwa elikaMose, nelilodwa elika-Eliya. Esakhuluma nje, bheka, ifu elikhazimulayo labasibekela; futhi bheka, kwavela izwi efwini, lathi: Lo uyiNdodana yami ethandekayo, engithokozile ngayo; yizweni. Kwathi abafundi sebeyizwile lokho, bawa ngobuso babo, besaba kakhulu. UJesu wasondela wabathinta, wathi: Sukumani, ningesabi. Kwathi sebephakamise amehlo abo, ababoni muntu, kuphela uJesu yedwa. Kwathi bese behla entabeni, uJesu wabayala wathi: Ningatsheli muntu ngalowo mbono, iNdodana yomuntu ize ivuswe kwabafileyo. Abafundi bakhe bambuza, bathi: Pho kungani ababhali bethi u-Eliya kumelwe afike kuqala na? UJesu waphendula wathi kubo: U-Eliya kambe uyafika kuqala, abuyisele zonke izinto esimweni sazo. Kodwa ngithi kini, u-Eliya usefikile kakade, kepha abamazanga, benza kuye konke ababekuthanda. Kanjalo neNdodana yomuntu iyakuhlupheka kubo. Khona abafundi baqonda ukuthi wayekhuluma kubo ngoJohane uMbhapathizi. Mathewu 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.

Kule ndima iBhubesi lesizwe sakwaJuda livula izimpawu zamaqiniso abeka uphawu eziyizinkulungwane eziyikhulu namashumi amane nane ngaphambi nje kokuvalwa komusa, ngokuba “isikhathi sesisondele.” Waqala ngokuchaza ukuhlupheka kwesiphambano, futhi wamela lolo lwazi njengomehluko ochazayo phakathi kwesigaba esisodwa esasingayikuvuma ukusebenzisa intando yaso ekubethelweni kwenyama, nesinye isigaba esasiyolandela isibonelo sikaKristu. Khona-ke wabethulela ukuthi babemele isizukulwane sokugcina emlandweni womhlaba, lapho kwakuyoba khona abantu abaphila kusukela esikhathini sokuvulwa kwezimpawu okwenzeka ngoSepthemba 11, 2001, kuze kube sekubuyeni Kwakhe.

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.”

Wase esebonisa umbono wobukhazikhazi bokuba kwakhe okukhazinyulisiwe, futhi wayenoMose no-Eliya. Umlayezo wokubekwa uphawu osuvuliwe yiSambulo sikaJesu Kristu, esihlobene noMose no-Eliya, futhi lowo mlayezo waqala ukwambulwa ngoJulayi 2023, lapho ofakazi ababili besAmbulo isahluko seshumi nanye, abangabo uMose no-Eliya, bemiswa, umugqa phezu komugqa, njengezimpawu ezazimelela ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane. Lapho abafundi abathathu bebona umbono futhi bezwa izwi likaNkulunkulu, “bawa ngobuso babo, besaba kakhulu. UJesu wasondela wabathinta, wathi, Sukumani, ningesabi.”

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 abafundi abathathu abayibona umelela umbono wenkazimulo kaKristu ezinsukwini zokugcina, ngakho-ke uyona kanye leyo mibono uDaniyeli ayibona 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.

Mina Daniyeli ngedwa ngabona umbono; ngoba amadoda ayenami awawubonanga umbono; kodwa ukuvevezela okukhulu kwabafikela, baze babaleka bayozifihla. Ngakho ngasala ngedwa, ngabona lowo mbono omkhulu, futhi amandla awasalanga kimi; ngoba ubuhle bami baphenduka kimi baba yinkohlakalo, angasaba namandla. Nokho ngezwa izwi lamazwi akhe; kwathi lapho ngizwa izwi lamazwi akhe, ngaba sezumekile ubuthongo obunzima ngobuso bami, ubuso bami bubheke emhlabathini. Futhi bheka, isandla sangithinta, sangimisa ngamadolo ami nasezintendeni zezandla zami. Wathi kimi: Daniyeli, muntu othandeka kakhulu, qonda amazwi engiwakhuluma kuwe, ume uqonde; ngoba sengithunyelwe kuwe manje. Kwathi esekhulume leli zwi kimi, ngema ngithuthumela. Wayesethi kimi: Ungesabi, Daniyeli; ngoba kusukela osukwini lokuqala owabeka ngalo inhliziyo yakho ekuqondeni, nasekuzithobeni phambi kukaNkulunkulu wakho, amazwi akho azwakala, mina ngifikile ngenxa yamazwi akho. Daniyeli 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.

Umbono wokuguqulwa kwesimo kuMathewu isahluko seshumi nesikhombisa, ungumbono wesibuko kaDaniyeli isahluko seshumi, owenzeka lapho amathambo omile afileyo kaHezekeli evuswa. Umbono, kanye nesigijimi esihambisana nawo, uveza izigaba ezimbili zabakhulekeli, esinye etendeni lase-Exeter, kanti esinye etendeni lase-Watertown, okuyibandla labaklolodeli likaJeremiya, nesinagoge likaSathane likaJohane. Njengasemiphumeleni yombono ebufakazini bukaDaniyeli, kanjalo futhi “lapho abafundi bekuzwa, bawa ngobuso babo phansi, besaba kakhulu. UJesu wase eza wabathinta, wathi, Vukani, ningesabi.” Umbono wawuzwakala futhi ubonakala kuzo zombili izimo, futhi wakhiqiza ukwesaba, kuzo zombili izibonelo. “Ukuthintwa” kwakudingeka ukuze kunikezwe amandla kuzo zombili lezi zibufakazi.

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.

Umbono wokuguqulwa kwesimo wawungubufakazi, phakathi kwezinye izinto, bokuthi iZwi likaNkulunkulu alihluleki nanini, ngokuba esahlukweni seshumi nesithupha sikaMathewu, evesini lokugcina, uJesu wayeshilo ukuthi, “Bakhona abanye kwababemi lapha abangayikukunambitha ukufa, baze babone iNdodana yomuntu iza embusweni wayo.” Ukuguqulwa kwesimo kwakuyisibonelo 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.

“UMose entabeni yokuguqulwa isimo wayengufakazi wokunqoba kukaKristu phezu kwesono nokufa. Wayemele labo abayophuma ethuneni ekuvukeni kwabalungileyo. U-Eliya, owayethathwe wayiswa ezulwini engakubonanga ukufa, wayemele labo abayobe besaphila emhlabeni ekufikeni kwesibili kukaKristu, futhi abayoguqulwa ‘ngokuphazima kweso, ngokucwayiza kweso, ngokukhala kokugcina kwecilongo;’ lapho ‘lokhu okufayo kumelwe ukwembathiswe ukungafi,’ futhi ‘lokhu okubolayo kumelwe ukwembathiswe ukungaboli.’ 1 Korinte 15:51–53. UJesu wayembathiswe ukukhanya kwezulu, njengoba eyakubonakala lapho efika ‘okwesibili, hhayi ngenxa yesono, kube ngukusindiswa.’ Ngokuba uyokuza ‘enkazimulweni kaYise kanye nezingelosi ezingcwele.’ Hebheru 9:28; Marku 8:38. Isithembiso soMsindisi kubafundi sase sigcwalisekile manje. Entabeni umbuso wenkazimulo wesikhathi esizayo wamiswa ngesifaniso esincane,—uKristu iNkosi, uMose engummeleli wabangcwele abavusiweyo, no-Eliya engowalabo abathathiweyo.” The Desire of Ages, 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.

Iqiniso lokubekwa uphawu lihlanganisa ukukhonjwa kokuthi abayizinkulungwane eziyikhulu namashumi amane nane bayilabo abamelwe kusAmbulo isahluko sesikhombisa, abangafi, futhi abamelwe ngu-Eliya, nokuthi isixuku esikhulu kusAmbulo isahluko sesikhombisa siyilabo abamelwe nguMose, abafayo. Elinye iqembu libizwa ngezwi lokuqala lesAmbulo isahluko seshumi nesishiyagalombili, kanti elinye iqembu libizwa ngezwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili.

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.

Emva kokuthintwa, uJesu wanika abafundi isiyalo esengeziwe lapho ethi, “Ningamtsheli muntu lo mbono, kuze kube iNdodana yomuntu isivukile kwabafileyo.” Umbono wokuguqulwa kwesimo, ongumbono wesibuko, nombono ka-Isaya esahlukweni sesithupha, nombono kaPawulu esesezulwini lesithathu, nombono kaHezekeli wamasondo angaphakathi kwamasondo, kwavalwa yiNgonyama yesizwe sakwaJuda kwaze kwaba ngemva kokuvuka kukaKristu.

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.

Ukuvuka kukaKristu kufanekisela ukuvuka kofakazi ababili ababenoKristu kulowo mbono uqobo, futhi kwakumele bavuswe ngoJulayi ka-2023. Ngaleso sikhathi umlayezo wophawu wawuyokwambulwa kofakazi ababili besAmbulo ishumi nanye kanye namaqembu amabili abathembekileyo, futhi wawuyobekwa esimweni sombono wesibuko senkazimulo kaKristu ekupheleni kwezwe.

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.

Umlayezo wokubekwa uphawu nawo uyobekwa ngaphakathi komongo wamavesi amathathu okuqala esahluko sokuqala seSambulo, lapho uchungechunge lokuxhumana, olumele ukuhlanganiswa kobuNkulunkulu nobuntu, lubekwe khona ngenqubo yesinyathelo ngesinyathelo yokuthi umlayezo wokubekwa uphawu wethulwa kanjani kulabo abayizifanele ukuba babe phakathi kwabayizinkulungwane eziyikhulu namashumi amane nane.

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.

Inqubo yesinyathelo ngesinyathelo yayivela kuYise, iye eNdodaneni, iye engelosini uGabriyeli, iye kuJohane, iye emabandleni. Kusukela kuYise oNgcwele, kuye eNdodaneni enobunkulunkulu nobuntu, kuye esidalweni esingakaweli esonweni (uGabriyeli), kuye esidalweni esiwile (uJohane), kuye emabandleni ase-Asia (umhlaba.) Lezi zinyathelo ezinhlanu zikhonjiswa ngokucacile ekukhulunyweni kokuqala nje kweSambulo sikaJesu Kristu, futhi ukuphika noma yisiphi isinyathelo kuwukuphika zonke.

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.”

Ngokuvumelana naleso sambulo abafundi base bembuza uJesu bathi, “Pho kungani ababhali bethi u-Eliya umelwe ukuza kuqala na? UJesu wase ephendula wathi kubo, U-Eliya impela uyakuza kuqala, abuyisele konke. Kepha ngithi kini, u-Eliya usefikile kakade, kodwa abamqondanga, benza kuye konke ababekuthanda. Ngokunjalo neNdodana yomuntu iyakuhlushwa yibo.” Khona abafundi baqonda ukuthi wayekhuluma kubo ngoJohane uMbhapathizi.

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.

Indima yesiprofetho kaJohane uMbhapathizi noJohane uMambuli iyingxenye yomlayezo wokubekwa uphawu, futhi labo abasetendeni laseWatertown abakhetha ukungawunaki umyalezo kaSamuel Snow, bamele labo abangathandi ukuvuma ukuthi iNkosi ikhetha amadoda Ekhetha ukuwakhetha. Izwi elakhethwa ngo-1989, elaqala ukushicilela umyalezo walo eminyakeni engamakhulu amabili namashumi amabili emva kuka-1776, ngo-1996, elaliyinogada elakhomba ukuthi umaye wesithathu wawusufikile ngoSepthemba 11, 2001, elalethula umyalezo oyisono kaJulayi 18, 2020, liyingxenye yomlayezo wokubekwa uphawu, futhi indima yalo imelwe nguJohane uMbhapathizi.

We shall continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

“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.

“Ngabona ibandla labantu abema bevikelwe kahle futhi bemi baqina, benganiki neze ukwamukelwa kulabo ababefuna ukuphazamisa ukholo olumiswe lwesigungu. UNkulunkulu wababheka ngokuvuma. Ngaboniswa izinyathelo ezintathu—imiyalezo yengelosi yokuqala, eyesibili, neyesithathu. Ingelosi eyayihamba nami yathi, ‘Maye kuye oyakunyakazisa isigaxa noma asuse iphini kule miyalezo. Ukuqonda kweqiniso kwale miyalezo kubaluleke kakhulu. Isiphetho semiphefumulo silenga endleleni eyamukelwa ngayo.’ Ngaphinde ngehliswa ngadluliswa kule miyalezo, ngabona ukuthi abantu bakaNkulunkulu babeyithenge ngenani elikhulu kangakanani imfundiso yabo abayizuze ngokwenzekayo kubo. Yayitholwe ngokuhlupheka okukhulu nangokulwa okunamandla. UNkulunkulu wayebaholile isinyathelo ngesinyathelo, waze wababeka phezu kwepulatifomu eqinile, engenakunyakaziswa. Ngabona abantu besondela kule pulatifomu bayihlola isisekelo sayo. Abanye bathi ngokuthokoza bangena kuyo masinyane. Abanye baqala ukuthola amaphutha esisekelweni. Babefisa ukuba kwenziwe ukulungiswa, khona-ke ipulatifomu yayiyoba ephelele kakhudlwana, nabantu bajabule kakhulu ngokwengeziwe. Abanye behla epulatifomu beyihlola, bamemezela ukuthi yabekwa ngokungafanele. Kodwa ngabona ukuthi cishe bonke bema baqina phezu kwepulatifomu futhi banxusa labo ababesehle kuyo ukuba bayeke ukukhononda kwabo; ngokuba uNkulunkulu wayenguMakhi Omkhulu, futhi babelwa naYe. Balandisa ngomsebenzi omangalisayo kaNkulunkulu, owawubaholele kule pulatifomu eqinile, futhi ngobunye baphakamisa amehlo abo ezulwini, ngezwi elikhulu badumisa uNkulunkulu. Lokhu kwathinta abanye balabo ababekhononda futhi beshiyile ipulatifomu, nabo ngobuso obuthobekile baphinde bangena kuyo.”

“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.

“Ngabuyiselwa emuva ekumemezelweni kokufika kukaKristu kokuqala. UJohane wathunywa ngomoya nangamandla ka-Eliya ukuba alungise indlela kaJesu. Labo abenqaba ubufakazi bukaJohane abazuzanga ezimfundisweni zikaJesu. Ukuphikisa kwabo umlayezo owawubikezela ukufika Kwakhe kwabafaka esimweni lapho babengenakwamukela kalula ubufakazi obunamandla kakhulu bokuthi WayenguMesiya. USathane wahola labo ababenqaba umlayezo kaJohane ukuba baqhubekele phambili kakhulu, baze bamphike futhi bambethele uKristu. Ngokwenza lokhu bazibeka lapho babengenakwamukela khona isibusiso ngosuku lwePhentekoste, esasiyobafundisa indlela eya endlini engcwele yasezulwini. Ukuqhephuka kweveyili lethempeli kwabonisa ukuthi imihlatshelo nemithetho yenkonzo yamaJuda kwakungeke kusamukelwe. Umhlatshelo Omkhulu wawusunikelwe futhi wamukelwa, kanti uMoya oNgcwele owehla ngosuku lwePhentekoste wasusa izingqondo zabafundi endaweni engcwele yasemhlabeni waziyisa kweyasezulwini, lapho uJesu ayengene khona ngegazi Lakhe uqobo, ukuze athululele phezu kwabafundi Bakhe izinzuzo zokubuyisana Kwakhe. Kodwa amaJuda asala ebumnyameni obuphelele. Alahlekelwa yikho konke ukukhanya ayengaba nakho ngecebo lensindiso, futhi aqhubeka ethembela emihlatshelweni naseminikelweni yawo engenamsebenzi. Indawo engcwele yasezulwini yayisithathe indawo yaleyo yasemhlabeni, nokho ayengenalo ulwazi ngalolu shintsho. Ngakho-ke ayengenakuzuza ngokumela kukaKristu endaweni engcwele.

“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.

“Abaningi babheka ngokwesaba indlela amaJuda enza ngayo ekwaleni nasekubethelweni kukaKristu; futhi njengoba befunda umlando wokuhlukunyezwa Kwakhe okuyihlazo, bacabanga ukuthi bayamthanda, nokuthi bona babengeke bamphike njengoba kwenza uPetru, noma bambethele njengoba kwenza amaJuda. Kodwa uNkulunkulu, ofunda izinhliziyo zabo bonke, ulethe othandweni abaluzwakalisa ngoJesu esivivinyweni. Izulu lonke labukela ngentshiseko ejulileyo ukwamukelwa komyalezo wengelosi yokuqala. Kodwa abaningi ababethi bayamthanda uJesu, nabakhala izinyembezi lapho befunda indaba yesiphambano, bahleka usulu izindaba ezinhle zokuza Kwakhe. Esikhundleni sokwamukela umyalezo ngenjabulo, bamemezela ukuthi uyinkohliso. Babazonda labo ababethanda ukubonakala Kwakhe, futhi babakhipha emabandleni. Labo abawenqaba umyalezo wokuqala babengeke bazuze kowesibili; futhi abazuzanga nasekukhaleni kwaphakathi kwamabili, okwakufanele kubalungiselele ukungena noJesu ngokukholwa endaweni engcwelengcwele yesibili yethempeli lasezulwini. Futhi ngokwenqaba le miyalezo emibili yokuqala, benze ukuqonda kwabo kwaba mnyama kangangokuthi abakwazi ukubona ukukhanya emyalezweni wengelosi yesithathu, obonisa indlela eya endaweni engcwelengcwele yesibili. Ngabona ukuthi njengoba amaJuda ambethela uJesu, kanjalo namabandla azibiza ngokuthi awenkolo ayebethele le miyalezo, ngakho-ke awanalo ulwazi lwendlela eya endaweni engcwelengcwele yesibili, futhi angeke azuze ekunxuseleni kukaJesu lapho. NjengamaJuda, ayenikela ngemihlatshelo yawo engenamsebenzi, nawo anikela ngemikhuleko yawo engenamsebenzi egunjini uJesu asewushiyile; futhi uSathane, ejatshuliswa yileyo nkohliso, uzithathela isimo senkolo, ahole izingqondo zalaba abazibiza ngamaKristu ziye kuye, esebenza ngamandla akhe, ngezibonakaliso zakhe, nangezimangaliso zamanga, ukuze ababophe ogibeni lwakhe. Abanye ubakhohlisa ngenye indlela, nabanye ngenye. Unezinkohliso ezahlukene ezilungiselwe ukuthinta izingqondo ezahlukene. Abanye babheka ngokwesaba inkohliso eyodwa, kuyilapho bemukela kalula enye. USathane ukhohlisa abanye ngeMimoya. Ubuye aze njengengelosi yokukhanya, asakaze ithonya lakhe ezweni ngezinguquko zamanga. Amabandla ayaziphakamisa, acabange ukuthi uNkulunkulu usebenza ngokumangalisayo ngenxa yawo, kanti kungumsebenzi womunye umoya. Leyo ntshiseko iyakudamba, ishiye izwe nebandla kusesimweni esibi kakhulu kunangaphambili.”

“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.

“Ngabona ukuthi uNkulunkulu unabantwana abaqotho phakathi kwama-Adventist ngegama kuphela nasemabandleni awileyo, futhi ngaphambi kokuba izinhlupho zithululwe, abefundisi nabantu bayobizwa baphume kula mabandla futhi bayokwamukela iqiniso ngenjabulo. USathane uyakwazi lokhu; futhi ngaphambi kokuba kunikezwe ukukhala okukhulu kwengelosi yesithathu, uvusa isasasa kulezi zinhlangano zenkolo, ukuze labo abalenqabile iqiniso bacabange ukuthi uNkulunkulu unabo. Uthemba ukukhohlisa abaqotho futhi abaholele ekucabangeni ukuthi uNkulunkulu usasebenzela amabandla. Kodwa ukukhanya kuyokhanya, futhi bonke abaqotho bayowashiya amabandla awileyo, futhi bayokuma kanye nensali.” Early Writings, 258–261.