Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.
UDaniyeli isahluko seshumi nanye ivesi leshumi nesithupha kanye nevesi lamashumi amabili nambili kokubili kuhambisana nomthetho weSonto ngokweSonto osuzofika maduzane. Ukugcwaliseka kwevesi leshumi ngo-1989 kwaholela eMpini yase-Ukraine ngo-2014, njengoba kufanekiswa ukugcwaliseka kwempi yaseRafiya kwevesi leshumi nanye ngo-217 BC. Ivesi leshumi nanye kuze kube yivesi leshumi nesithupha nalo liyivesi leshumi nanye kuze kube yivesi lamashumi amabili nambili; ngakho-ke, umlando ofihlekile wevesi lamashumi amane, njengoba ufanekiswa emavesini eleshumi nanye kuya kweleshumi nesithupha, nawo ufanekiswa njengomlando wevesi leshumi nanye kuze kube yilamashumi amabili nambili. Umlando ofihlekile wevesi lamashumi amane ufanekiswa amavesi eleshumi nanye kuya kwelamashumi amabili nambili.
Chapters Eleven through Twenty-two
Izahluko Zeshumi nanye kuya Kwezingamashumi amabili nambili
That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.
Lowo mlando ofihlekile umelelwe futhi ezahlukweni zeshumi nanye kuya kwazingamashumi amabili nambili zikaGenesise, uMathewu, iSambulo, kanye ne-The Desire of Ages. Labo bofakazi abane bezahluko “zeshumi nanye kuya kwazingamashumi amabili nambili” bayahambisana nomlando ofihlekile, ngokuba lowo mlando ofihlekile uyamavesi eshumi nanye kuya kwangamashumi amabili nambili kuDaniyeli isahluko seshumi nanye. Isikhungo salabo bofakazi abane sihlala sikhomba uphawu lwesivumelwano, siqala ngesivumelwano sokufa esimelwe nguNimrode esahlukweni seshumi nanye kuGenesise futhi siphele ngesifebe saseRoma esahlukweni seshumi nesikhombisa seSambulo.
Seventeen
Ishumi nesikhombisa
With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.
Ngaphandle kukaMathewu, ofakazi abane babonisa isahluko seshumi nesikhombisa njengendawo emaphakathi yenkathi abayivezayo. Inombolo yeshumi nesikhombisa iyatholakala futhi izikhathi ezintathu eziprofethweni ezintathu zeminyaka engamakhulu amabili namashumi amahlanu ezaqala ngo-457 BC, 64 no-1776. Imigqa emibili kuleyo, (owokuqala nowokugcina) ikhomba indawo emaphakathi lapho umugqa wokuqala ka-457 BC waphela ngo-207 BC, kanti umugqa wokugcina ka-1776 uphela ngo-2026. U-207 BC wawuphakathi kwezimpi zaseRaphia nasePanium, kanti u-2026 uyisikhathi esimaphakathi sobumongameli bukamongameli wokugcina wase-United States.
Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.
Ngaphakathi kwemigqa emithathu yeminyaka engamakhulu amabili namashumi amahlanu, uPtolemy wabusa iminyaka eyishumi nesikhombisa. Kukhona iminyaka eyishumi nesikhombisa phakathi kuka-313 no-330 emgqeni kaNero, futhi kwakukhona iminyaka eyishumi nesikhombisa phakathi kwezimpi zaseRaphia ngo-217 BC kanye nempi yasePanium ngo-200 BC. Ofakazi abathathu kwabane bezigaba zeshumi nanye kuya kwamashumi amabili nambili baphawula maphakathi ncamashi njengesehluko seshumi nesikhombisa. Ngakho-ke, umlando ofihlekile wevesi lamashumi amane umelelwe emavesini eshumi nanye kuya kwamashumi amabili nambili esahluko esifanayo, futhi ofakazi abane bezigaba zeshumi nanye kuya kwamashumi amabili nambili bahambisana nawo kanye lawo mavesi. Ukugcwaliseka kwesiphrofetho ngasinye kulezi ezintathu zeminyaka engama-250 kuhambisana nalowo mlando ofanayo. Umaphakathi ugcizelelwa njengophawu lwendlela, futhi uqokwa ngokukhethekile njengophawu nophawu lokubekwa uphawu lwabantu bakaNkulunkulu.
Daniel Twelve
Daniyeli Ishumi Nambili
Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.
Amavesi esikhombisa, eleshumi nanye neleshumi nambili esahluko seshumi nambili sikaDaniyeli abonisa inkathi yokugcina yokubekwa uphawu kwabaliyikhulu namashumi amane nane ezinkulungwane. Ivesi lesikhombisa libonisa uDisemba 31, 2023, ivesi leshumi nambili libonisa uJulayi 18, 2020. Ukuhlakazwa kwevesi lesikhombisa okuphele ngoDisemba 31, 2023, okwase kuqale ngoJulayi 18, 2020, kwavezwa ku-alpha naku-omega kwamavesi amathathu esikhathi sesiprofetho atholakala kuDaniyeli 12. Ivesi eliphakathi leminyaka eyi-1,290 libonisa umlando ka-1989 kuya emthethweni weSonto osondelayo njengo-30, bese kuba ngu-1,260 kuze kube sekupheleni komusa wesintu. Iminyaka engamashumi amathathu imele ubudala bobupristi babaliyikhulu namashumi amane nane ezinkulungwane, kanti iminyaka eyi-1260 iyisifaniso sezinyanga ezingamashumi amane nambili ezingokomfanekiso zeSambulo 13.
The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.
Isiprofetho esimbili sama-30 esilandelwa yiminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha siwuphawu lwesiprofetho sesivumelwano esimbili sika-Abrahama noPawulu seminyaka engama-400 nengama-430. Umgogodla wamavesi amathathu esikhathi kuDaniyeli ishumi nambili umelela ukuhlubuka kohlamvu lweshumi nantathu, kuyilapho futhi ugcizelela isivumelwano nokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Lawo mavesi amathathu futhi ahambisana nomlando ofihlekile, futhi engeza omunye ufakazi wokugcizelela ukuthi umgogodla uwuphawu lwesivumelwano.
Spring and Fall
Intwasahlobo neNkwindla
With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.
Kuyo yonke le migqa kufanele sifake ofakazi abathathu bemikhosi yasentwasahlobo neyasentwasa-ntambama etholakala kuLevitikusi amashumi amabili nantathu, ihambisane futhi ihlanganiswe nesikhathi sePentekoste emlandweni wesiphambano. Lapho isahluko singamashumi amabili nantathu, okuyisibonakaliso somsebenzi kaKristu wokubuyisana. Isahluko sakhiwe ngamavesi angamashumi amane nane, amele ngokomfanekiso u-Okthoba 22, 1844. U-Okthoba 22 umele izinsuku ezingama-22 ku-Okthoba, ziqala ngosuku lokuqala ziphethe ngosuku lwamashumi amabili nambili, ngaleyo ndlela ziphethe iziqinisekiso zohlamvu lwesiHeberu. U-Okthoba, njengoba uyinyanga yeshumi, uma uphindaphindwa ngosuku lwamashumi amabili nambili ulingana no-220.
In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.
Ekhalendeni lesiHeberu usuku lweshumi lwenyanga yesikhombisa lwaluyiSuku Lokubuyisana, kanti ishumi eliphindwe kasikhombisa lingamashumi ayisikhombisa, uphawu lwesikhathi sokuhlolwa. Iminyaka eyizinkulungwane ezimbili namakhulu amathathu yaphela ngo-1844 lapho ingelosi yesithathu ifika, njengoba kwakufanekisiwe yisimemezelo sesithathu esaqalisa leso sikhathi. Kwakukhona amasonto angamashumi ayisikhombisa ayemisiwe njengesikhathi sokuhlolwa esabelwa u-Israyeli wasendulo ongokoqobo ekuqaleni kwezinsuku ezingu-2,300, futhi ekupheleni kwalezo zinsuku isikhathi sokuhlolwa sika-Israyeli wanamuhla ongokomoya samelwa usuku lweshumi lwenyanga yesikhombisa, olulingana namashumi ayisikhombisa. Umhla ka-22 Oktoba 1844 ufuzisela umthetho weSonto ozayo maduze, futhi kulapho kuphela khona iminyaka engamashumi ayisikhombisa engokomfanekiso yesikhathi sokuhlolwa kweSeventh-day Adventism, njengoba kwenzeka kumaJuda lapho uStefanu ekhandwa ngamatshe.
1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.
U-1844 umelela isikhathi lapho kwafika khona izingelosi ezimbili, eyesibili ngesikhathi sokudumala kokuqala, kanti eyesithathu ngesikhathi sokudumala okukhulu. “44” umelela umlayezo ophindwe kabili njengoba umelelwe yivesi lamashumi amane nane likaDaniyeli ishumi nanye ngezindaba ezivela empumalanga nasenyakatho. ULevitikusi amashumi amabili nantathu uqukethe amavesi angamashumi amane nane ahlukanisa imikhosi engcwele ibe ngeyentwasahlobo neyekwindla. Lawo mavesi angamashumi amane nane amelela umlayezo ophindwe kabili. Lezo zikhathi ezimbili zonyaka zimelelwa ngamavesi angamashumi amabili nambili ngayinye, ngakho yomibili imikhosi yasentwasahlobo neyekwindla imelela izinhlamvu ezingamashumi amabili nambili zekhalenda lamaHebheru. Lapho labo fakazi ababili bamavesi angamashumi amabili nambili behlanganiswa kanye nesikhathi sePhentekoste, bakhiqiza uhlaka lwezinyathelo ezintathu.
The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.
Isinyathelo sokuqala siyisibonakaliso sendlela esakhiwe izingxenye ezintathu ezilandelwa yizinsuku ezinhlanu, njengoba kunjalo nangesokugcina kulezo zibonakaliso zendlela ezintathu. Isibonakaliso sendlela esiphakathi siyizinsuku ezingamashumi amathathu zokufundiswa ubuso nobuso nguKristu nalabo abagcotshwayo ukuba babe ngabapristi benkonzo ebandleni elinqobayo. ULevitikusi amashumi amabili nantathu uhambisana nomlando ofihlekile wevesi lamashumi amane.
Midpoints
Amaphoyinti Aphakathi
The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:
Ingqikithi yomugqa osuka esahlukweni seshumi nanye kuya esahlukweni samashumi amabili nambili sencwadi kaGenesise isesahlukweni seshumi nesikhombisa, lapho kwamiselwa khona isinyathelo sesibili sesivumelwano sika-Abrahama esinezinyathelo ezintathu kanye nesibonakaliso sokusoka. Maphakathi nendawo yawo wonke amavesi atholakala kusukela esahlukweni seshumi nanye kuya kwesesamashumi amabili nambili nguGenesise 17:22:
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.
Kepha isivumelwano sami ngiyakusimisa no-Isaka, uSara ayakukuzalela yena ngalesi sikhathi esimisiweyo ngonyaka ozayo. Wayeseyeka ukukhuluma naye, uNkulunkulu wenyuka esuka ku-Abrahama. UGenesise 17:22.
God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.
UNkulunkulu waqala ukukhuluma no-Abrahama evesini lokuqala, futhi waqeda ingxoxo yakhe evesini lamashumi amabili nambili; ngakho-ke yonke ingxoxo yesivumelwano sokusoka yabekwa ngaphakathi komongo wesiprofetho wezinhlamvu ezingamashumi amabili nambili zohlamvu lwesiHebheru, kuyilapho ingqikithi yamavesi angamashumi amabili nambili yayiyisiko lokusoka, okwakufanele kwenziwe ngosuku lwesishiyagalombili. Isikhungo noma iphuzu eliphakathi lendima kaGenesise siyibudlelwane besivumelwano sikaNkulunkulu nabayizinkulungwane eziyikhulu namashumi amane nane, njengoba bumelwe yisivumelwano sokusoka sika-Abrahama. Iphuzu eliphakathi lomugqa wezahluko zikaGenesise kusukela kweshumi nanye kuze kube kwelamashumi amabili nambili yisahluko seshumi nesikhombisa, futhi iphuzu eliphakathi eliphelele lesahluko yivesi lamashumi amabili nambili lapho uNkulunkulu eyeka khona ingxoxo yaKhe yesivumelwano no-Abrahama, ngaleyo ndlela ebeka iphuzu eliphakathi kumongo wohlamvu lwesiHebheru olunezinhlamvu ezingamashumi amabili nambili. Iphuzu eliphakathi kulawo mavesi angamashumi amabili nambili, ngokusobala, yivesi leshumi nanye.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Niyakusoka inyama yesikhumba sokungasoki kwenu; futhi kuyakuba yisibonakaliso sesivumelwano phakathi kwami nani. UGenesise 17:11.
The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.
Amaphuzu aphakathi ezigabeni ezine zezahluko zeshumi nanye kuya kwezamashumi amabili nambili eBhayibhelini ahlanganisa amavesi amathathu ukuze kuphelelise umqondo wendawo ephakathi.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Lesi yisivumelwano sami, eniyakusigcina, phakathi kwami nani nenzalo yakho emva kwakho: wonke owesilisa phakathi kwenu uyakusokwa. Niyakusoka inyama yejwabu lenu; lokhu kuyakuba yisibonakaliso sesivumelwano phakathi kwami nani. Onezinsuku eziyisishiyagalombili uyakusokwa phakathi kwenu, wonke owesilisa ezizukulwaneni zenu, ozalelwe endlini, noma othengwe ngemali kowezizwe ongengowenzalo yakho. Genesise 17:10–12.
A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”
Uphawu luwuphawu, olumele ifulegi. Lesi siqephu sikhuluma ngefulegi, abangabayinkulungwane eziyikhulu namashumi amane nane. Umntwana wesilisa kwakufanele asokwe esenamaviki ayisishiyagalombili, njengoba nesivumelwano sikaNowa sasiphathelene nemiphefumulo eyisishiyagalombili eyayisemkhunjini, ngaleyo ndlela kusetshenziswa inani eliyisishiyagalombili ukuhlanganisa isivumelwano sikaNowa nesivumelwano sika-Abrahama. Bafanele babe ngabaseFiladelfiya, ngoba kufanele basokwe, okuyinto uPawulu ayichaza njengophawu lokubethelwa kwenyama esiphambanweni. Lapho inyama ibethelwe esiphambanweni, ubuNkulunkulu bukaKristu buba ngaphakathi, futhi leyo nhlanganisela iyifulegi; ngoba njengoba uDade White esho, “Lapho isimilo sikaKristu sesivezwe ngokupheleleyo kubantwana baKhe, Uyobuya ezobalanda.”
“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.
“Imvelo yomuntu yonakele, futhi ngokulunga ilahlwa nguNkulunkulu ongcwele. Kodwa kwenziwe ilungiselelo ngenxa yesoni esiphendukayo, ukuze ngokukholwa ekubuyisaneni okwenziwe yiNdodana kaNkulunkulu ezelwe yodwa, samukele ukuthethelelwa kwezono, sithole ukulungisiswa, samukelwe emndenini wasezulwini, futhi sibe yindlalifa yombuso kaNkulunkulu. Ukuguqulwa kwesimilo kwenziwa ngokusebenza kukaMoya oNgcwele, osebenza kumuntu, etshala kuye, ngokwesifiso sakhe nangokuvuma kwakhe ukuba kwenziwe, imvelo entsha. Umfanekiso kaNkulunkulu ubuyiselwa emphefumulweni, futhi usuku nosuku uqiniselwa futhi uvuselelwa ngomusa, enikwe amandla ukuba ngokwengeziwe nangokupheleleyo abonakalise isimilo sikaKristu ekulungeni nasebungcweleni beqiniso.”
“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.
“Amafutha adingeka kakhulu yilabo abamelwe njengezintombi eziyiziwula, akusikho okuthile okufanele kugcotshwe ngaphandle. Badinga ukuletha iqiniso endaweni engcwele yomphefumulo, ukuze lihlanze, licwenge, futhi lingcwelise. Abakudingayo akusilo ithiyori; abakudingayo yizimfundiso ezingcwele zeBhayibheli, ezingezona izifundiso ezingaqinisekile nezixhunywe ngokuxega, kodwa ezingamaqiniso aphilayo, abandakanya izintshisekelo zaphakade ezigxile kuKristu. Kuye kukhona uhlelo oluphelele lweqiniso lobuNkulunkulu. Insindiso yomphefumulo, ngokukholwa kuKristu, iyisisekelo nensika yeqiniso. Labo abasebenzisa ukukholwa kweqiniso kuKristu bakubonakalisa ngobungcwele besimilo, nangokulalela umthetho kaNkulunkulu. Bayabona ukuthi iqiniso njengoba linjalo kuJesu lifinyelela ezulwini, futhi lihlanganisa iphakade. Bayaqonda ukuthi isimilo somKristu kufanele simelele isimilo sikaKristu, futhi sigcwale umusa neqiniso. Kubo kuphiwa amafutha omusa, agcina ukukhanya okungapheli. UMoya oNgcwele enhliziyweni yekholwa umenza aphelele kuKristu. Akusibo ubufakazi obuqinisekile bokuthi indoda noma owesifazane ungumKristu ngoba eveza imizwa ejulile lapho engaphansi kwezimo ezivusa amadlingozi. Lowo onjengoKristu unesici esijulile, esiqinile, nesibekezelayo emphefumulweni wakhe, nokho unomuzwa wobuthakathaka bakhe uqobo, futhi akakhohliswa noma adukiswe nguDeveli, enziwe ukuba azethembe yena uqobo. Unolwazi lwezwi likaNkulunkulu, futhi uyazi ukuthi uphephile kuphela uma ebeka isandla sakhe esandleni sikaJesu Kristu, futhi ebambelela kuye ngokuqinile.”
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Isimilo sembulwa yisimo esibucayi. Ngenkathi izwi eliqotho limemeza phakathi kobusuku lithi, ‘Bhekani, umyeni uyeza; phumani nimhlangabeze,’ izintombi ezazilele zavuka ebuthongweni bazo, kwase kubonakala ukuthi ngubani owayelungiselele lowo mcimbi. Zombili izinhlangothi zabanjwa zingakulindele lokho, kodwa olunye uhlangothi lwalulungiselelwe leso simo esiphuthumayo, kanti olunye lwatholakala lungenakulungiselela. Isimilo sembulwa yizimo. Izimo eziphuthumayo ziveza ingqikithi yangempela yesimilo. Inhlekelele ethile esheshayo nengalindelekile, ukushonelwa, noma isimo esibucayi, ukugula okuthile okungazelelwe noma usizi, into ethile eletha umphefumulo ubhekane ngqo nokufa, kuyoveza iqiniso langaphakathi lesimilo. Kuyobonakala ukuthi likhona yini ngempela ukholo lweqiniso ezithembisweni zezwi likaNkulunkulu noma alukho. Kuyobonakala ukuthi umphefumulo usekelwa yini ngomusa, nokuthi kukhona yini amafutha esitsheni kanye nesibani.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’
“Izikhathi zokuvivinywa ziyeza kubo bonke. Siziphatha kanjani ngaphansi kokuhlolwa nokuvivinywa kukaNkulunkulu? Ingabe izibani zethu ziyacimeka na? noma zisalokhu zivutha na? Ingabe silungele zonke izimo eziphuthumayo ngokuxhumana kwethu naYe ogcwele umusa neqiniso? Izintombi ezinhlanu ezihlakaniphile azikwazanga ukwabelana ngezici zobuntu bazo nezintombi ezinhlanu eziyiziwula. Isimilo kumelwe sakhiwe yithi njengabantu ngabanye. Asinakudluliselwa komunye, noma ngabe osinakho wayezimisele ukwenza lowo mhlatshelo. Kuningi esingakwenzelana omunye nomunye lapho umusa usahleli. Singamela isimilo sikaKristu. Singanikeza izixwayiso ezithembekile kwabaphambukayo. Singakhuza, sisole, ngokubekezela konke nangemfundiso, silethe izimfundiso zoMbhalo oNgcwele eduze nenhliziyo. Singanikeza uzwelo oluphuma enhliziyweni. Singakhuleka nomunye nomunye futhi sikhulekele omunye nomunye. Ngokuphila ukuphila okuqaphelayo, ngokulondoloza inkulumo engcwele, singanikeza isibonelo salokho umKristu okufanele abe yikho; kodwa akekho umuntu onganikeza omunye isimo sakhe siqu sesimilo. Ake sicabange ngokufanele iqiniso lokuthi siyakusindiswa, hhayi njengamaqembu, kodwa njengabantu ngabanye. Siyokwahlulelwa ngokwesimilo esisakhile. Kuyingozi ukunganaki ukulungiselela umphefumulo ingunaphakade, nokuhlehlisa ukwenza ukuthula kwethu noNkulunkulu kuze kube sesembhedeni wokufa. Kungokusebenzelana kwansuku zonke kokuphila, ngomoya esiwubonakalisayo, lapho sinquma khona isiphetho sethu saphakade. Othembekile kokuncinyane, uthembekile futhi kokuningi. Uma simenze uKristu waba yisibonelo sethu, uma sihambe sasebenza njengoba asinike isibonelo empilweni yakhe uqobo, siyokwazi ukubhekana nezimanga ezinzima eziyakuza phezu kwethu ekuhlangenwe nakho kwethu, futhi sisho ngokusuka enhliziyweni, ‘Kungabi intando yami, kodwa eyakho, eyenzeke.’”
“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.
“Kulesi sikhathi sokuvivinywa, isikhathi esiphila kuso, lapho kufanele sicabangisise ngokuthula ngemibandela yensindiso, futhi siphile ngokuvumelana nemigomo ebekwe eZwini likaNkulunkulu. Kufanele sizifundise futhi siziqeqeshe, ihora ngehora nosuku nosuku, ngokuzithiba okuqaphelayo, ukuze sifeze wonke umsebenzi. Kufanele sazi uNkulunkulu kanye noJesu Kristu amthumileyo. Kuzo zonke izilingo kuyilungelo lethu ukuncika kuye owathi, ‘Makabambelele emandleni ami, ukuze enze ukuthula nami; futhi uyokwenza ukuthula nami.’ INkosi ithi izimisele kakhulu ukusinika uMoya oNgcwele kunokuba abazali bezimisele ukunika abantwana babo isinkwa. Ngakho-ke masihlale sinamafutha omusa ezitsheni zethu kanye nezibani zethu, ukuze singatholakali siphakathi kwalabo abamelwe njengezintombi eziyiziwula, ezazingakulungele ukuphuma ziyohlangabeza umkhwenyana.” Review and Herald, September 17, 1895.
The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.
Isibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane, ababethwesiwe umfanekiso ngokusoka kuka-Abrahama nangemiphefumulo eyisishiyagalombili eyayisemkhunjini, yizintombi ezihlakaniphileyo emzekelisweni ezibonakalisa ngokupheleleyo isimilo sikaKristu enkingeni esezayo maduzane. Kuyafaneleka impela ukuthi uDade White avale lesi siqephu ngokucaphuna u-Isaya, ngokuba kuyisiqephu esibhekisela ngokuqondile esikhathini sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.
Ngalolo suku hlabelelani ngalo, Isivini sewayini elibomvu. Mina Jehova ngiyasigcina; ngiyakusinisela izikhathi zonke; funa kube khona osilimazayo, ngiyakusigcina ubusuku nemini. Ulaka alukho kimi; ngubani ongangimisa ameva namakhakhasi empini na? Ngingawadabula ngidlule kuwo, ngiwashise kanye kanye. Kungenjalo makabambelele emandleni ami, ukuze enze ukuthula nami; yebo, uyakwenza ukuthula nami. Uyokwenza ukuba abavela kuJakobe bamile izimpande; u-Israyeli uyakuqhakaza, ahlumise, agcwalise ubuso bezwe ngezithelo. Ingabe umshayile njengalokho ashaya ngakho labo abamshayayo na? noma ubulewe njengokubulawa kwalabo ababulewe nguye na? Ngesilinganiso, lapho uqhuma, uyakuphikisana nakho; uyavimba umoya wakhe onolaka ngosuku lomoya wasempumalanga. Ngalokho-ke ububi bukaJakobe buyakuhlanzwa; futhi lokhu kuyoba yiso sonke isithelo sokususa isono sakhe; lapho enza wonke amatshe e-altare abe njengamatshe etshoki achotshoziwe, izixuku zezihlahla nezithombe ngeke kusamiswa. Nokho umuzi oqinile uyakuba yincithakalo, nendawo yokuhlala iyakushiywa, ishiywe njengenkangala; lapho ithole liyakudla khona, futhi lapho liyakulala khona, liqede amagatsha awo. Lapho amagatsha awo esebunile, ayakwephulwa; abafazi bayafika, bawathungele ngomlilo; ngokuba bangabantu abangenakuqonda; ngalokho owenza bona akayikuba nomusa kubo, nalowo owababumba akayikubabonisa umusa. Isaya 27:2–11.
The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.
“Usuku lomoya wasempumalanga,” lapho ububi bukaJakobe buhlanjululwa, kanti nelinye iqembu “labantu abangenakuqonda” liqoqwa lishiswe, luyisikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Kuleso sikhathi, lowo ofisa ukwenza ukuthula noKristu angakwenza lokho, kodwa ukunyakaza kokugcina kuyashesha.
The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.
Abapristi kwakumelwe babe neminyaka engamashumi amathathu lapho beqala ukukhonza, kanti abayizinkulungwane eziyikhulu namashumi amane nane bayibukhosi babapristi likaPetru abavuselela isivumelwano noNkulunkulu ezinsukwini zokugcina.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.
Nani futhi, njengamatshe aphilayo, niyakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. 1 Petru 1:5.
The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.
Abapristi babelungiselelwe ukukhonza phakathi nenkonzo yokugcotshwa yezinsuku eziyisishiyagalombili; ngalokho, inani lesishiyagalombili liwuphawu lobupristi obugcotshiwe obungaphakathi emkhunjini wesivumelwano.
Aaron’s Rod
Induku Ka-Aroni
The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.
Ubupristi obugcotshiwe babayizinkulungwane eziyikhulu namashumi amane nane bumelwe ngaphakathi komphongolo wesivumelwano njengenduku ka-Aroni eyahluma. Lapho induku ka-Aroni ihluma, yanikeza umehluko phakathi kuka-Aroni nezinye izinduku zezizwe zakwa-Israyeli ezingahlumanga. EmiBhalweni, yimvula ekhiqiza ukuhluma kwezitshalo.
All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.
Bonke abaprofethi bakhuluma ngezinsuku zokugcina, ngakho-ke intonga ka-Aroni yobupristi imele ukugcotshwa kweziyizinkulungwane eziyikhulu namashumi amane nane esimweni esivumelana no-Eliya eKarmeli kanye namaMillerite ngo-1844. Ikhuluma ngesigaba lapho sekunokwehlukaniswa okusobala phakathi kwemiyalezo yeqiniso neyamanga yemvula yakamuva. Lokho kwehlukaniswa kwenziwa nguJoweli lapho ekhomba “iwayini elisha” njengelinqunyelwe ekilasini elithile. Ikilasi elinqunyelwe iwayini elisha emilonyeni yalo yizidakwa zakwa-Efrayimi zika-Isaya. Futhi bangabo labo abasola abafundi ngokudakwa ngePentekoste, futhi bangabahlubuki bango-1888, abalandela oyise babo, ababengabahlubuki bango-1863. Yonke leyo migqa yesiprofetho ihambisana nomugqa uDadewethu White awukhomba njengowenzeka ngesikhathi izwe libona ukuthi ubu-Adventist bebazi ngezinqwaba zomlilo zaseNashville cishe iminyaka eyikhulu namashumi amabili nanhlanu, kodwa abasho lutho.
8, Eighty and 81
8, Amashumi ayisishiyagalombili no-81
The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.
Inani lamashumi amathathu kanye nenani lesishiyagalombili kuyizimpawu zobupristi babayizinkulungwane eziyikhulu namashumi amane nane, abayisibonakaliso sezinsuku zokugcina, esimelela ukuhlanganiswa kobuNkulunkulu nobuntu. Inani lesishiyagalombili liyisishiyagalombili kwesishumi senani lamashumi ayisishiyagalombili, eliyinani labapristi abangamaqhawe abangamashumi ayisishiyagalombili, abathi kanye nomPristi oMkhulu bamelana nenkosi u-Uziya, eyazama ukushisa impepho endaweni engcwele. Amashumi ayisishiyagalombili nanye amele ubuNkulunkulu obuhlanganiswe nobuntu esimweni sobupristi bebandla elinqobileyo. Umlando wokuhlubuka kuka-Uziya uxhumanisa lobo bupristi bamashumi ayisishiyagalombili nanye kanye kanye nesimo esibucayi uqobo esihambisana nokuhlubuka kukaPtolemy ngemva nje kwempi yaseRaphia. Bonke abaprofethi babonisa izinsuku zokugcina, ngakho ubuphristi bobuNkulunkulu obuhlanganiswe nobuntu, obungubuphristi bebandla elinqobileyo obakhiwe ngabapristi abangabantu abangamashumi ayisishiyagalombili kanye noMpristi oMkhulu oyedwa onguNkulunkulu, bukhonjisiwe emlandweni owaqala ngonyaka wezi-2014 lapho impi yase-Ukraine yaqalwa khona.
The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.
Isahluko esiphakathi emgqeni wezahluko eziyishumi nambili zeGenesise yisahluko seshumi nesikhombisa. Ivesi eliphakathi emgqeni wezahluko eziyishumi nambili yivesi lamashumi amabili nambili. Ivesi lamashumi amabili nambili liphawula ukuphela okucacile kwengxoxo phakathi kukaNkulunkulu no-Abrahama eyaqala evesini lokuqala, ngalokho likhomba ivesi lamashumi amabili nambili njengokuphela komugqa wesiprofetho ophethe uphawu lwezinhlamvu ezingamashumi amabili nambili zohlamvu lwesiHebheru. Ivesi eliphakathi emgqeni wamavesi angamashumi amabili nambili yivesi leshumi nanye, lona futhi eliyisikhungo samavesi amathathu akhomba uphawu lwebhanela lwabayinkulungwane eziyikhulu namashumi amane nane. Ngakho-ke ivesi leshumi nanye liyisikhungo samavesi amathathu ahlukile, futhi ivesi leshumi nanye lidlulisa iqiniso eliyinhloko hhayi kuphela lamavesi angamashumi amabili nambili, kodwa nelamavesi amathathu elikuwo, ngalokho likhomba ivesi leshumi nanye nelamashumi amabili nambili njengesiqalo nesiphetho somqondo oyinhloko. Ngakho-ke, ivesi leshumi nanye kuya kwelamashumi amabili nambili esahlukweni seshumi nesikhombisa kuyisona sihloko esiyinhloko sezahluko zeshumi nanye kuya kwamashumi amabili nambili.
The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.
Maphakathi kwezahluko zeshumi nanye kuya kwezingamashumi amabili nambili encwadini kaMathewu kukhona isahluko seshumi nesithupha.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.
Khona wayeseyala abafundi bakhe ukuba bangatsheli muntu ukuthi yena wayenguJesu uKristu. Mathewu 16:20.
As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.
Njengasemaphethelweni aphakathi kaGenesise, ivesi lamashumi amabili liphawula ukuphela kwengxoxo ethile eyaqala evesini leshumi nantathu lapho uKristu nabafundi befika eKesariya Filiphi.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Kwathi uJesu esefikile emikhawulweni yaseKesariya Filipi, wabuza abafundi bakhe, wathi: Abantu bathi ngingubani mina iNdodana yomuntu na? Base besithi: Abanye bathi unguJohane uMbhapathizi; abanye, u-Eliya; abanye futhi, uJeremiya, noma omunye wabaprofethi. Wathi kubo: Kepha nina nithi ngingubani na? USimoni Petru waphendula wathi: Wena unguKristu, iNdodana kaNkulunkulu ophilayo. UJesu wasephendula wathi kuye: Ubusisiwe wena, Simoni Barjona; ngokuba inyama negazi akukwambulanga lokhu, kodwa uBaba osezulwini lami. Nami ngiyakutshela ngithi: Wena unguPetru, futhi phezu kwaleli dwala ngiyakulakha ibandla lami; namasango esihogo awayikunqoba. Futhi ngiyakukunika izihluthulelo zombuso wezulu; futhi konke oyakukubopha emhlabeni kuyakuba kuboshiwe ezulwini; nakho konke oyakukukhulula emhlabeni kuyakuba kukhululiwe ezulwini. Khona wayala abafundi bakhe ukuba bangatsheli muntu ukuthi wayenguJesu uKristu. Mathewu 16:13–20.
Raphia and Panium
IRafiya nePhaniyumi
Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.
Akukhona nje kuphela ukuthi isiqephu esiphakathi sikaMathewu simelela ingxoxo nesihloko okuhlukile, kodwa njengoba nje uphawu lwesivumelwano lobufakazi bukaGenesise luvumelana nempi yaseRaphia, ingxoxo kaMathewu yenzeka eKhesariya Filipi, okuyiPanium. IPanium yevesi leshumi nanhlanu likaDaniyeli ishumi nanye iyona ndawo emaphakathi yomugqa kaMathewu wezahluko eziyishumi nambili, kanti iRaphia yevesi leshumi nanye likaDaniyeli ishumi nanye iyona ndawo emaphakathi yomugqa kaGenesise wezahluko eziyishumi nambili.
The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.
Iminyaka engu-250 eyaqala ngo-457 BC yaphetha ngo-207 BC, okuyisikhathi esiphakathi kweRaphia lelo levesi leshumi nanye nePanium lelo levesi leshumi nanhlanu, lapho uphawu lokusoka kuka-Abrahama nokuvuma kukaPetru uMesiya kuhlangana khona. Emgqeni wencwadi kaMathewu, uPetru ufakaza ngokuqaphela kwakhe uKristu, iNdodana kaNkulunkulu, embhaphathizweni waKhe.
Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.
USimoni usho “olalelayo,” kanti uBharjona usho “indodana yejuba.” USimoni wayengomunye owalalela umlayezo wokubhapathizwa kukaKristu, lapho uMoya oNgcwele ehla esesimweni sejuba. Ukubhapathizwa kukaKristu kwakuwuphawu lwangaphambili luka-11 Agasti 1840, lapho ingelosi enamandla yesAmbulo ishumi yehla. Leyo ngelosi efanayo yehla ngo-9/11. UPetru umelela labo ababona u-9/11 njengomlayezo wokuvivinya wesizukulwane sabayizinkulungwane eziyikhulu namashumi amane nane.
Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.
UPetru umele labo abasebenzisa indlela yomugqa phezu komugqa. Uyindodana yejuba, ngakho njengendodana umelela ngokomfanekiso isizukulwane sokugcina. UPetru uwuphawu lwesizukulwane sokugcina, futhi ngokubalwa okungokomfanekiso kwegama lakhe umelela abayizinkulungwane eziyikhulu namashumi amane nane. UPetru umele isizukulwane sokugcina esizwa umlayezo wokunikwa amandla lapho uKristu ebonakala emgqeni wesiprofetho. UPetru waqaphela umlayezo ohambisana nobhapathizo lukaKristu, ngakho uPetru wakwazi ukubona uJesu njengogcotshiweyo, okuyiMesiya ngesiHeberu noKristu ngesiGreki. UPetru umele labo abaqonda ukuthi ingelosi yesAmbulo 18 eyehla ngo-9/11, yayiphinde yehla ngo-11 Agasti 1840. UPetru umele labo abaqonda u-9/11 njengophawu lwendlela olumiswayo kuphela ngobufakazi bemigqa emibili noma emithathu.
Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.
Ukuvuma kukaPetru kungukuthi i-9/11 iveza ukufika kukamaye wesithathu, okuwumyalezo wokuvivinya wesizukulwane sokugcina. Kuleyo nkulumo yokuvuma yilapho igama lishintsha khona. U-Abrahama useRaphia futhi uPetru usePanium, ngaphambi nje kwesiphambano. Phakathi kwePanium nesiphambano uPetru uzovakashela iNtaba yoKuguqulwa Isimo. KusePanium lapho uSimoni eguqulwa abe nguPetru ngesikhathi enikeza ukuvuma kwakhe komyalezo wokuvivinya wesizukulwane sakhe. Kulabo abayizinkulungwane eziyikhulu namashumi amane nane, lowo myalezo wokuvivinya uyisiLamu sikamaye wesithathu esafika emlandweni wesiprofetho ngo-9/11.
The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.
Ukuqala kokuvivinywa kobu-Adventist kwaqala ngo-9/11, futhi ekupheleni kokuvivinywa kobu-Adventist umlayezo wobuSulumane wesishayo sesithathu uveza ukuthi igama likaSimoni liguqulwa nini futhi kuphi. Umlayezo uPetru awuqondayo ekugcineni, owawumelwe ngokomfanekiso ngumyalezo ka-9/11 ekuqaleni, ungumlayezo olungisiwe wamabhola omlilo aseNashville. Lapho umkhosi wamacilongo ufika uhambisana nokwenyuswa kwesibonakaliso kanye nomnyango ovaliwe woSuku Lokubuyisana.
We will continue these things in the next article.
Sizoqhubeka ngalezi zinto esihlokweni esilandelayo.