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# The Book of Daniel - Number One-Hundred and Eighty-Seven

Buka ea Daniele — Palo ya Lekgolo le Mashome a Robedi a Supileng

The Lion’s Revelation: From Panium to the Final Sealing

Tshedimosetso ya Tau: Go tloga Panium go ya Kwa Kgorogelong ya Bofelo

Author

Jeff Pippenger

Published

April 17, 2024

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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.

Apabila Yesus membuka meterai suatu kebenaran nubuatan, Dia digambarkan sebagai Singa dari suku Yehuda, dan di Kaisarea Filipi, Singa dari suku Yehuda mula membuka meterai bahawa “Ia harus pergi ke Yerusalem, dan menanggung banyak penderitaan daripada tua-tua dan imam-imam kepala serta ahli-ahli Taurat, lalu dibunuh, dan dibangkitkan pada hari yang ketiga.” Kebenaran-kebenaran itu selaras dengan pekhabaran yang dibuka meterainya oleh-Nya pada permulaan masa pemeteraian bagi seratus empat puluh empat ribu orang, dan kemudian sekali lagi pada penghujung tempoh yang sama itu. Kebenaran-kebenaran itu selaras dengan pekhabaran yang dilambangkan dalam ayat-ayat tiga belas hingga lima belas dari Daniel pasal sebelas.

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.

Apabila Dia menyingkapkan kebenaran itu kepada seratus empat puluh empat ribu orang, Dia melakukannya melalui kaedah baris demi baris, kerana di situlah terdapat “kunci-kunci” kepada kerajaan Tuhan. Kebenaran-kebenaran itu mesti dimakan kerana itulah kunci-kunci kepada kerajaan Tuhan, dan kerajaan Tuhan itu harus ada di dalam umat-Nya.

> 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.

> Dan apabila Ia ditanya oleh orang-orang Farisi, bilakah Kerajaan Allah akan datang, Ia menjawab mereka, kata-Nya, “Kerajaan Allah datang bukan dengan tanda-tanda lahiriah; juga orang tidak akan berkata: Lihat, di sini! atau: Lihat, di sana! sebab sesungguhnya Kerajaan Allah ada di tengah-tengah kamu.” Lukas 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.

മാർഗഭ്രഷ്ടാത്മാക്കൾ വിശ്വസിക്കുകയും അതേസമയം വിറെക്കുകയും ചെയ്യുന്നു; കാരണം “സത്യം” വെറുതേ വിശ്വസിക്കുന്നത് മാത്രം മതിയല്ല. ഭക്ഷിക്കപ്പെടുന്ന ദേഹികാഹാരമെന്നപോലെ അത് നിന്റെ അകത്തിന്റെ ഭാഗമായി തീരേണ്ടതാണ്. പതിമൂന്നാം മുതൽ പതിനഞ്ചാം വരെയുള്ള വാക്യങ്ങളുടെ ചരിത്രത്തിൽ യെഹൂദാഗോത്രത്തിന്റെ സിംഹം ഉടൻ വരാനിരിക്കുന്ന ഞായറാഴ്ചനിയമവുമായി ബന്ധപ്പെട്ട സത്യങ്ങളെ മുദ്രവിമോചനം ചെയ്യുന്നു; ആ സത്യങ്ങൾ വരാനിരിക്കുന്ന പ്രതിസന്ധിക്കു മുമ്പെ ജ്ഞാനമുള്ള കന്യകമാരുടെ നെറ്റികളിൽ മുദ്ര പതിപ്പിക്കുന്നു. യെഹൂദാഗോത്രത്തിന്റെ സിംഹം മത്തായി പതിനാറാം അധ്യായത്തിലെ സാക്ഷ്യം സമ്പൂർണമായി അറിഞ്ഞിരുന്നു; കൈസര്യ ഫിലിപ്പിയിലേക്കുള്ള അവന്റെ സന്ദർശനം ദാനിയേലിന്റെ പാനിയത്തെക്കുറിച്ചുള്ള സാക്ഷ്യത്തോടു യോജിച്ചിരുന്നു; കൂടാതെ, താനും തന്റെ ശിഷ്യനും കൈസര്യ ഫിലിപ്പിയിൽ നിന്നുനിന്നിരുന്ന ക്രൂശിന്റെ നിഴൽ, തന്റെ അന്ത്യദിനജനത്തിന്റെ ചരിത്രത്തിൽ വരാനിരിക്കുന്ന ഞായറാഴ്ചനിയമത്തിന്റെ നിഴലിനെ പ്രതിനിധീകരിക്കുന്നുവെന്നതും അവൻ അറിഞ്ഞിരുന്നു.

> 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.

> Ⲓⲥϫⲉⲛ ⲡⲕⲉⲥⲏⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁ Ⲓⲏⲥⲟⲩⲥ ⲉⲣϩⲏⲧⲥ ϫⲉ ⲉⲟⲩⲱⲛϩ ⲛ̀ⲛⲉϥⲙⲁⲑⲏⲧⲏⲥ ϫⲉ ϩⲱϯ ⲉⲣⲟϥ ⲛ̀ϭⲓ ϫⲉ ⲛ̀ϥϣⲉ ⲉⲃⲱⲕ ϣⲁ Ⲓⲉⲣⲟⲥⲟⲗⲩⲙⲁ, ⲛ̀ϥϣⲉ ⲉϫⲓ ⲙ̀ⲡⲁϩⲟⲩ ⲛ̀ϩⲁϩ ⲛ̀ϩⲱⲃ ϩⲓⲧⲛ̀ ⲛⲓⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ ⲛⲉⲙ ⲛⲓⲁⲣⲭⲓⲉⲣⲉⲩⲥ ⲛⲉⲙ ⲛⲓⲥⲁϧ, ⲟⲩⲟϩ ⲉⲩⲉϧⲟⲑⲃⲉϥ, ⲟⲩⲟϩ ⲛ̀ϥⲧⲱⲛϥ ϧⲉⲛ ⲡⲙⲁϩⲅ̀ⲥⲟⲙⲧ ⲛ̀ⲉϩⲟⲟⲩ. Ⲧⲟⲧⲉ ⲁ Ⲡⲉⲧⲣⲟⲥ ϭⲓⲧϥ ⲉⲧⲟⲧϥ, ⲁϥⲉⲣϩⲏⲧⲥ ⲉϭⲱⲛⲧ ⲉⲣⲟϥ ⲉϥϫⲱ ⲙ̀ⲙⲟⲥ· ϣⲁϣⲛⲓ ϩⲁⲣⲟⲕ, Ⲡϭⲟⲓⲥ; ⲛ̀ⲛⲉ ⲫⲁⲓ ϣⲱⲡⲓ ⲛⲁⲕ. Ⲛ̀ⲑⲟϥ ⲇⲉ ⲁϥⲕⲟⲧϥ, ⲁϥϫⲟⲥ ⲙ̀Ⲡⲉⲧⲣⲟⲥ· Ⲙⲁϣⲉ ⲛ̀ⲥⲱⲓ, Ⲥⲁⲧⲁⲛⲁ· ⲁⲕⲉⲣⲟⲩⲥⲕⲁⲛⲇⲁⲗⲟⲛ ⲛⲏⲓ, ϫⲉ ⲛ̀ⲕϯⲟⲩⲱϣ ⲁⲛ ⲛ̀ⲛⲁ ⲫ̀ⲛⲟⲩϯ, ἀⲗⲗⲁ ⲛⲁ ⲛⲓⲣⲱⲙⲓ. Ⲧⲟⲧⲉ ⲁ Ⲓⲏⲥⲟⲩⲥ ϫⲟⲥ ⲛ̀ⲛⲉϥⲙⲁⲑⲏⲧⲏⲥ· Ⲉϣⲱⲡ ⲉⲣⲉ ⲟⲩⲁⲓ ⲟⲩⲱϣ ⲉ̀ⲓ ⲛ̀ⲥⲱⲓ, ⲙⲁⲣⲉϥⲁⲣⲛⲁⲥⲑⲉ ⲙ̀ⲙⲟϥ, ⲟⲩⲟϩ ⲙⲁⲣⲉϥϥⲁⲓ ⲙ̀ⲡⲉϥⲥⲧⲁⲩⲣⲟⲥ, ⲛ̀ϥⲟⲩⲁϩϥ ⲛ̀ⲥⲱⲓ. Ⲫⲏ ⲅⲁⲣ ⲉⲧⲛⲁⲟⲩⲱϣ ⲉⲛⲟϩⲉⲙ ⲙ̀ⲡⲉϥⲯⲩⲭⲏ ⲉϥⲉⲧⲁⲕⲟⲥ; ⲫⲏ ⲇⲉ ⲉⲧⲛⲁⲧⲁⲕⲟ ⲙ̀ⲡⲉϥⲯⲩⲭⲏ ⲉⲑⲃⲏⲧ ⲉϥⲉϫⲓⲙⲁⲥ. Ⲟⲩ ⲅⲁⲣ ⲡⲉ ⲡⲓϩⲏⲩ ⲛ̀ⲟⲩⲣⲱⲙⲓ, ⲉϣⲱⲡ ⲁϥϫⲓⲛⲁϩⲣⲉϥ ⲙ̀ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ, ⲛ̀ϥϯⲟⲥⲕ ⲇⲉ ⲙ̀ⲡⲉϥⲯⲩⲭⲏ? Ⲓⲉ ⲟⲩ ⲡⲉ ⲉⲧⲉ ⲟⲩⲣⲱⲙⲓ ⲛⲁϯ ⲙ̀ⲙⲟϥ ⲛ̀ⲥⲉⲃⲓⲱ ⲙ̀ⲡⲉϥⲯⲩⲭⲏ? Ϥⲛⲁ̀ⲓ ⲅⲁⲣ ⲛ̀ϭⲓ Ϣⲏⲣⲓ ⲙ̀ⲫ̀ⲣⲱⲙⲓ ϧⲉⲛ ⲡ̀ⲱⲟⲩ ⲙ̀ⲠⲉϥⲒⲱⲧ ⲛⲉⲙ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ; ⲧⲟⲧⲉ ⲇⲉ ϥⲛⲁϯ ⲙ̀ⲡⲓⲃⲉⲭⲉ ⲛ̀ⲟⲩⲁⲓ ⲟⲩⲁⲓ ⲕⲁⲧⲁ ⲛⲉϥϩ̀ⲃⲏⲩⲓ. Ⲁⲙⲏⲛ ϯϫⲱ ⲙ̀ⲙⲟⲥ ⲛⲱⲧⲉⲛ ϫⲉ ⲟⲩⲟⲛ ϩⲁⲛⲟⲩⲟⲛ ⲛ̀ϧⲏⲧⲟⲩ ⲉⲧⲟϩⲓ ϩⲓⲛⲁⲓ, ⲉⲧⲉ ⲛ̀ⲛⲟⲩϫⲉⲙϯⲡⲓ ⲛ̀ⲫ̀ⲙⲟⲩ ϣⲁⲧⲟⲩⲛⲁⲩ ⲉ̀Ϣⲏⲣⲓ ⲙ̀ⲫ̀ⲣⲱⲙⲓ ⲉϥⲛⲏⲟⲩ ϧⲉⲛ ⲧⲉϥⲙⲉⲧⲟⲩⲣⲟ. Ⲙⲁⲑⲉⲟⲛ 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.

Ea ntlha ya pele, mme ka jalo go ya ka molao wa go umaka la ntlha, selo se se botlhokwa thata se Jesu a neng a se bolelela barutwa ba Gagwe ka ga ditlhokofatso tsa sefapaano, ke gore ba ne ba tshwanetse go sikara sefapaano sa bone, fa ba ne ba tlhopha go Mo sala morago. Kgaitsadi White o bua ka phepafalo gore sefapaano gape ke jokwe. Jokwe le sefapaano ke ditshupo tsa thato ya motho ka nosi, mme tsotlhe di ikaegile ka tiriso e e siameng ya thato. Nonofo e e tshegetsang tempele ya Modimo ke Kwana e e kileng ya bolawa mme ya kalediwa mo “pilaring”. Kwana e e bolailweng e emela go bapolwa ga tlholego e e kwa tlase ya nama, mme “pilara” e nama e e suleng e kalediwang mo go yone ke thato. Keresete o ne a neela sekai sa Gagwe sa kafa go fenyang ka gone ka go boloka thato ya Gagwe e ikokobeditse ka metlha mo thatong ya ga Rraagwe, mme ka ntlha ya go diragatsa tiro eo, O ne a nna fatshe mo setulong sa bogosi le Rraagwe. Sesupo sa go fenya ke Kwana e e bolailweng e kaleditswe mo pilaring. Boammaaruri jotlhe jono bo amana ka tlhamalalo le bao ba emelwang e le Petere.

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

Kepada Filadelfia, yang dilambangkan oleh kemah Exeter, dinyatakan:

> 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.

> Ia yang menang akan Kujadikan tiang dalam Bait Suci Allah-Ku, dan ia tidak akan keluar lagi dari situ; dan Aku akan menuliskan padanya nama Allah-Ku, dan nama kota Allah-Ku, yaitu Yerusalem baru, yang turun dari sorga dari Allah-Ku; dan Aku akan menuliskan padanya nama-Ku yang baru. Siapa bertelinga, hendaklah ia mendengar apa yang dikatakan Roh kepada jemaat-jemaat. Wahyu 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.

А́ны апсуўн Христос апсуўнкхыр, къӀы мӀыгъэ кӀэгъуэлъыхьын, Симон Барйона къызэфӀэщӀам хуэдэу, а мэхъуэныгъэхэр Тхьэм и тхьэщӀагъым и щыIэбжьиу къахэхын, Христос Тхьэм и тхьэщӀагъым и щыIэбжьым къытехуа, къыфӀэдзэжа Хъурым хуэдэу. Аны апсуўн Христос апсуўнкхыр, Христос хуэдэу уафэм и пщӀантӀэм тетыну къахэхын.

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

Kepada Laodikea, yang dilambangkan oleh khemah Watertown, dinyatakan:

> 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.

> Bona, ndzi yime enyangweni, ndzi gongondza; loko munhu a twa rito ra mina, a tlhela a pfula nyangwa, ndzi ta nghena eka yena, ndzi dya na yena, na yena a dya na mina. Loy a hlulaka ndzi ta n’wi nyika ku tshama na mina exiluvelweni xa mina, hilaha na mina ndzi hlulekeke hakona, ndzi tlhela ndzi tshama ni Tatana wa mina exiluvelweni xa yena. La nga ni tindleve, a a yingise leswi Moya wu swi vulaka emavandlheni. Nhlavutelo 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.

Kebenaran pertama yang Yesus sampaikan kepada para murid ketika Ia mulai menyatakan penderitaan salib ialah kebenaran bahwa manusia harus menang tepat sebagaimana Ia telah memberikan teladan tentang cara menang. Manusia harus menyalibkan daging beserta segala hawa nafsu dan keinginannya. Apabila hal ini dilakukan, mereka akan didudukkan di tempat-tempat sorgawi.

> 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.

> Le ge re tlhokofetse mo dibeng, o re phedisitse mmogo le Keresete, (ka gonne lo bolokilwe ka tshegofatso) mme o re tsositse mmogo, a ba a re dulisitse mmogo mo mafelong a selegodimo mo go Keresete Jesu. Baefeso 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.

Бэйтад баули дьайш кхетачу бакъонийна, шаьшна тӀедогӀу декхарца дувзаденна, Иудайна къаман Лом а тӀекхачийна кхин цхьа бакъо, йоьзна ю кхайрачу де̂шнашка.

> 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.

> Sebab apakah faedahnya bagi seseorang, jika ia memperoleh seluruh dunia, tetapi kehilangan jiwanya sendiri? Atau apakah yang akan diberikan seseorang sebagai ganti jiwanya? Sebab Anak Manusia akan datang dalam kemuliaan Bapa-Nya bersama malaikat-malaikat-Nya; dan pada waktu itu Ia akan membalas setiap orang menurut perbuatannya. Sesungguhnya Aku berkata kepadamu, ada beberapa orang yang berdiri di sini yang tidak akan merasakan maut sampai mereka melihat Anak Manusia datang dalam kerajaan-Nya. Matius 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.

Bila ujumbe wa Kilio cha Usiku wa Manane utafunuliwa kwa kufunguliwa na Simba wa kabila la Yuda katika kipindi cha kuhitimisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, kutakuwapo baadhi ambao hawatakufa. Kisha akawaelekeza mahsusi wale mia moja arobaini na nne elfu, watu Wake wa siku za mwisho wasioionja mauti. Kwa hiyo, siku sita baada ya ziara Yake huko Kaisaria Filipi, Simba wa kabila la Yuda alifunua ukweli ambao ulikusudiwa kuwatia nguvu wanafunzi Wake kwa ajili ya shida inayokuja ya msalaba, lakini kwa umuhimu zaidi ulikuwa ukinena juu ya sheria ya Jumapili iliyo karibu kuja.

> 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.

> Selepas enam hari, Yesus membawa Petrus, Yakobus, dan Yohanes saudaranya, lalu membawa mereka naik ke sebuah gunung yang tinggi, tersendiri. Lalu Dia dimuliakan rupa-Nya di hadapan mereka; wajah-Nya bersinar seperti matahari, dan pakaian-Nya putih seperti cahaya. Maka tampaklah kepada mereka Musa dan Elia sedang berbicara dengan-Nya. Lalu Petrus menjawab dan berkata kepada Yesus, “Tuhan, baiklah kita berada di sini; jika Engkau menghendaki, biarlah kami dirikan di sini tiga khemah: satu untuk-Mu, satu untuk Musa, dan satu untuk Elia.” Ketika dia masih berkata-kata, tiba-tiba awan yang terang menaungi mereka; dan tiba-tiba terdengarlah suatu suara dari dalam awan itu yang berkata, “Inilah Anak-Ku yang Kukasihi, kepada-Nyalah Aku berkenan; dengarkanlah Dia.” Apabila murid-murid mendengarnya, tersungkurlah mereka dengan muka ke tanah dan sangat ketakutan. Tetapi Yesus datang, menjamah mereka, lalu berkata, “Bangunlah, jangan takut.” Setelah mereka mengangkat mata, mereka tidak melihat seorang pun lagi kecuali Yesus seorang diri. Ketika mereka turun dari gunung itu, Yesus memerintahkan mereka, kata-Nya, “Jangan ceritakan penglihatan ini kepada sesiapa pun sehingga Anak Manusia bangkit dari antara orang mati.” Murid-murid-Nya bertanya kepada-Nya, “Jika demikian, mengapakah ahli-ahli Taurat berkata bahawa Elia harus datang terlebih dahulu?” Yesus menjawab dan berkata kepada mereka, “Memang Elia akan datang lebih dahulu dan memulihkan segala sesuatu. Tetapi Aku berkata kepadamu bahawa Elia sudah datang, tetapi mereka tidak mengenalinya, sebaliknya telah memperlakukannya menurut kehendak mereka. Demikian juga Anak Manusia akan menderita di tangan mereka.” Lalu murid-murid itu mengerti bahawa Dia berbicara kepada mereka tentang Yohanes Pembaptis. Matius 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.

Dalam petikan itu, Singa dari suku Yehuda sedang membuka meterai kebenaran-kebenaran yang memeteraikan seratus empat puluh empat ribu itu tepat sebelum berakhirnya masa percubaan, kerana “waktunya sudah dekat.” Mula-mula Dia mengenal pasti penderitaan salib, dan menggambarkan pengalaman itu sebagai perbezaan penentu antara satu golongan yang enggan menggunakan kehendak mereka untuk menyalibkan daging, dengan satu golongan yang akan mengikuti teladan Kristus. Kemudian Dia mempersembahkan kepada mereka bahawa mereka sedang melambangkan generasi terakhir dalam sejarah bumi, apabila akan ada umat yang hidup sejak waktu pembukaan meterai yang berlaku pada 11 September 2001, sehingga kedatangan-Nya kembali.

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.”

के तिनले उहाँको महिमित स्वरूपको दर्शन प्रस्तुत गर्नुभयो, र उहाँसँग मोशा र एलियाह थिए। जुन मोहरबन्दीको सन्देश अहिले अनमोहर गरिएको छ, त्यो येशू ख्रीष्टको प्रकाश हो, जो मोशा र एलियाहसँग सम्बन्धित छ; र त्यो सन्देश जुलाई 2023 मा अनमोहर हुन आरम्भ भयो, जब प्रकाशको पुस्तक अध्याय एघारका दुई साक्षीहरू, जो मोशा र एलियाह हुन्, एक सय चवालीस हजारको मोहरबन्दीको प्रतिनिधित्व गर्ने प्रतीकहरूका रूपमा, पङ्क्तिमाथि पङ्क्ति, स्थापित गरिए। जब ती तीन चेलाहरूले त्यो दर्शन देखे र परमेश्‍वरको आवाज सुने, “तिनीहरू आफ्नै मुखमा घोप्टो परे, र अत्यन्त भयभीत भए। अनि येशू तिनीहरूकहाँ आउनुभयो, र तिनीहरूलाई छुनेर भन्नुभयो, उठ, र नडराओ।”

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.

Pono e baadikeledi ba bararo ba e boneng, e emela pono ya kgalalelo ya Kreste mehleng ya bofelo, mme ka hona ke yona pono eo Daniele a e boneng kgaolong ya leshome.

> 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.

> Atah i Daniel seorang sahaja melihat penglihatan itu; kerana orang-orang yang bersama-sama dengan aku tidak melihat penglihatan itu; tetapi satu kegentaran yang besar menimpa mereka, sehingga mereka lari menyembunyikan diri. Sebab itu tinggallah aku seorang diri, lalu aku melihat penglihatan yang besar ini, dan tiada lagi tinggal kekuatan padaku; kerana keelokanku berubah di dalam diriku menjadi kebinasaan, dan aku tidak lagi mempunyai kekuatan. Namun demikian aku mendengar suara kata-katanya; dan ketika aku mendengar suara kata-katanya itu, maka aku tertidur nyenyak dengan mukaku ke tanah, dan mukaku menghadap ke bumi. Dan lihatlah, suatu tangan menjamah aku, lalu menegakkan aku di atas lututku dan di atas tapak tanganku. Lalu katanya kepadaku, Hai Daniel, engkau yang sangat dikasihi, fahamilah perkataan-perkataan yang aku katakan kepadamu, dan berdirilah tegak; kerana kepadamulah sekarang aku diutus. Dan ketika ia mengatakan perkataan itu kepadaku, aku pun berdiri dengan gementar. Lalu katanya kepadaku, Jangan takut, Daniel; kerana sejak hari pertama engkau menaruh hatimu untuk memahami dan untuk merendahkan dirimu di hadapan Allahmu, perkataanmu telah didengar, dan aku datang oleh sebab perkataanmu itu. Daniel 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.

Pono ea phetogo ya sebopego mo go Mathaio kgaolo ya lesome le bosupa, ke pono ya seipone ya Baebele mo go Daniele kgaolo ya lesome, e e diragalang fa marapo a a omeletseng a batswi mo go Hesekiele a tsosiwa. Pono eno, le molaetsa o o tsamaisanang nayo, di senola mephato e mebedi ya baobamedi, mongwe mo tenteng ya Exeter, mme yo mongwe mo tenteng ya Watertown, e e leng phuthego ya basotli ya ga Jeremia, le sinagoge ya ga Satane ya ga Johane. Fela jaaka ka ditlamorago tsa pono mo bosuping jwa ga Daniele, go ntse jalo le gone “erile barutwa ba utlwa seo, ba wela ka difatlhego tsa bone, mme ba boifa thata. Mme Jesu a tla a ba ama, a re, Tsogang, mme lo se ka lwa boifa.” Pono e ne e utlwala e bile e bonagala mo mabakeng a mabedi, mme mo dikai tsotlhe tse pedi e ne ya tsala poifo. “Go ama” go ne go tlhokega go nonotsha mo bosuping ka bobedi.

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.

Pemandangan transfigurasi itu merupakan bukti, antara lain, bahawa Firman Tuhan tidak pernah gagal, kerana dalam Matius fasal enam belas, pada ayat yang terakhir, Yesus telah menyatakan bahawa “Sesungguhnya di antara orang yang berdiri di sini ada yang tidak akan merasai maut sebelum mereka melihat Anak Manusia datang dalam kerajaan-Nya.” Transfigurasi itu merupakan suatu gambaran tentang kedatangan “Anak Manusia” dalam kerajaan-Nya.

> “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.

> “Gunung Penampakan itu, Musa menjadi saksi atas kemenangan Kristus terhadap dosa dan maut. Ia melambangkan mereka yang akan keluar dari kubur pada kebangkitan orang-orang benar. Elia, yang telah diangkat ke surga tanpa mengalami kematian, melambangkan mereka yang akan tetap hidup di bumi pada kedatangan Kristus yang kedua, dan yang akan ‘diubahkan, dalam sekejap mata, pada bunyi nafiri yang terakhir;’ ketika ‘yang fana ini harus mengenakan kefanaan,’ dan ‘yang dapat binasa ini harus mengenakan ketidakbinasaan.’ 1 Korintus 15:51–53. Yesus dikenakan terang surga, sebagaimana Ia akan tampak ketika Ia datang ‘untuk kedua kalinya tanpa menanggung dosa untuk menganugerahkan keselamatan.’ Sebab Ia akan datang ‘dalam kemuliaan Bapa-Nya bersama para malaikat yang kudus.’ Ibrani 9:28; Markus 8:38. Janji Juruselamat kepada murid-murid kini digenapi. Di atas gunung itu kerajaan kemuliaan yang akan datang dinyatakan dalam bentuk miniatur,—Kristus Sang Raja, Musa sebagai wakil orang-orang kudus yang dibangkitkan, dan Elia dari mereka yang diangkat.” Alfa dan Omega, 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.

Kebenaran pemeteraian itu mencakup suatu identifikasi bahwa seratus empat puluh empat ribu adalah mereka yang dilambangkan dalam Wahyu pasal tujuh, yang tidak mengalami kematian, dan dilambangkan oleh Elia; dan bahwa kumpulan besar dalam Wahyu pasal tujuh adalah mereka yang dilambangkan oleh Musa, yang memang mengalami kematian. Satu golongan dipanggil pada suara pertama dalam Wahyu pasal delapan belas, dan golongan yang lain dipanggil pada suara kedua dalam Wahyu pasal delapan belas.

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.

इतुको चिङमुड़ि येसु आह्लादित शिष्यमण्डलिके आरि उपदेश देलकन, जखन उहाँ कहलकन, “मनुष्य-पुत्र मृतकसभक बीचसँ फेर उठि नय आओत धरि, एहि दर्शनक बात ककरो नहि कहिह।” रूपान्तरणक दर्शन, जे दर्पणक दर्शन अछि, आ यशायाहक छठम अध्यायक दर्शन, आ तेसर स्वर्गमे पौलक दर्शन, आ यहेजकेलक चक्काक भीतर चक्काक दर्शन—ई सभ यहूदाक गोत्रक सिंहक द्वारा मोहरबन्द कएल गेल छल, मसीहक पुनरुत्थानक बाद धरि।

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.

Kebangkitan Kristus melambangkan kebangkitan dua orang saksi yang bersama-sama dengan Kristus dalam penglihatan itu sendiri, dan mereka akan dibangkitkan pada bulan Juli 2023. Pada saat itu, pekabaran pemeteraian itu akan dibukakan kepada dua orang saksi dalam Wahyu sebelas dan kepada dua golongan orang-orang setia, dan itu akan ditempatkan dalam konteks penglihatan cermin tentang kemuliaan Kristus pada akhir dunia.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Molayezo wa go swaya le wona o tla bewa mo seemong sa ditemana tse tharo tsa ntlha tsa Tshenolo kgaolo ya ntlha, moo ketane ya puisano, e emelang kopano ya bomodimo le botho, e tlhagisiwang ka tsamaiso ya dikgato ka dikgato ya kafa molaetsa wa go swaya o neelwang ka teng go bao e leng batshwaneledi ba go nna bangwe ba ba dikete di le lekgolo le masome a manè a metso e mene.

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.

Оқиға барысындағы кезең-кезеңімен берілген тізбек Әкеден, Ұлға, періште Ғабриелге, Жоханға, қауымдарға дейін болды. Құдайлық Әкеден, Құдайлық әрі адами Ұлға, күнәға түспеген жаратылысқа (Ғабриелге), күнәға түскен жаратылысқа (Жоханға), Азиядағы қауымдарға (дүниеге) дейін. Бұл бес кезең Иса Мәсіхтің Аяны туралы ең алғашқы айтылған жерде нақты көрсетілген, әрі осы кезеңдердің біреуін теріске шығару — олардың бәрін теріске шығару болып табылады.

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.”

Selaras dengan wahyu itu, para murid kemudian bertanya kepada Yesus, “Mengapakah ahli-ahli Taurat berkata bahwa Elia harus datang lebih dahulu?” Jawab Yesus kepada mereka, “Memang Elia akan datang lebih dahulu dan memulihkan segala sesuatu. Tetapi Aku berkata kepadamu: Elia sudah datang, tetapi mereka tidak mengenalnya, melainkan telah memperlakukannya menurut kehendak mereka. Demikian juga Anak Manusia akan menderita oleh mereka.” Maka mengertilah para murid bahwa Ia berbicara kepada mereka tentang Yohanes Pembaptis.

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.

Bongaka ya esakweli ya Yoane Mobatisi mpe Yoane Mosakoli ya Emoniseli ezali eteni ya nsango ya bokangami elembo, mpe baoyo bazalaki na hema ya Watertown oyo baponaki koboya kotosa nsango ya Samuel Snow, bazali komonisa baoyo balingi te kondima ete Nkolo aponaka bato oyo Ye moko alingi kopona. Mongongo oyo eponamaki na 1989, oyo ebimisaki liboso nsango na yango mibu nkama mibale na tuku mibale nsima ya 1776, na 1996, oyo azalaki motali oyo ayebisaki ete mawa ya misato ekómaki na mokolo mwa 11 Sɛtɛmbɛ 2001, oyo alabolisaki nsango ya masumu ya 18 Yulai 2020, azali eteni ya nsango ya bokangami elembo, mpe mosala na ye emonisami na Yoane Mobatisi.

We shall continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

> “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.

> “A ka hmuh ka kynhun kiba ieng bha kiba la pahara bha bad kiba skhem, kiba ym ai jingkyrshan satia ïa kito kiba kwah ban pynkhih ïa ka jingngeit kaba la seng skhem jong ka met. U Blei u la peit ïa ki da ka jingsngewbha. La pyni ha nga ïa ki lai bynta—ka khubor jong u angel uba nyngkong, uba ar, bad uba lai. U angel uba synran ïa nga u la ong, ‘Jingjynjar ïa uta uba lah ban pynkhih ïa kawei ka maw ne pynkhih ïa kawei ka pin na kine ki khubor. Ka jingsngewthuh kaba dei shisha ïa kine ki khubor ka long kaba donkam eh. Ka jingïap ne ka jingim jong ki mynsiem ka shong ha ka rukom ba la pdiang ïa ki.’ La wanrah pat ïa nga lyngba kine ki khubor, bad nga la ïohi katno ka jinglong-jingman jong ki ka la shah thied da ka dor kaba rem da ki briew jong U Blei. La ïoh ïa ka lyngba ka jingjynjar kaba bun bad ka jingïakhun kaba jur. U Blei u la ïalam ïa ki da kawei hadien kawei, tad haduh ba u la buh ïa ki halor ka nongrim kaba skhem bad bym lah ban pynkhih. Nga la ïohi ïa ki briew shimet kiba wan sha kata ka nongrim bad peit bniah ïa ka jingïeng nongrim. Katto-katne da ka jingkmen ki la kiew mardor halor jong ka. Kiwei pat ki la sdang ban wad jingïakynnoh ïa ka nongrim. Ki kwah ba yn pynbha shuh shuh, bad kumta kata ka nongrim kan long kaba janai shuh bad ki briew kin long kiba kham kmen. Katto-katne ki la hiar noh na ka nongrim ban peit bniah ïa ka bad ki la pynbna ba la tei bakla ïa ka. Hynrei nga la ïohi ba jan baroh ki ieng skhem halor ka nongrim bad ki la kyntu ïa kito kiba la hiar noh ba kin sangeh ïa la ki jingud-jingnam; namar U Blei u long U Nongtei Rangbah, bad ma ki, ki la ïaleh pyrshah ïa U. Ki la recount ïa ka kam phylla jong U Blei, kaba la ïalam ïa ki sha kata ka nongrim kaba skhem, bad ha ka jingïatylli ki la raise ïa la ki khmat sha bneng bad da ka sur kaba jam ki la pynnehburom ïa U Blei. Kane ka la ktah ïa katto-katne na kito kiba la ud bad iehnoh ïa ka nongrim, bad ma ki ruh da ka dur kaba rit mynsiem ki la kiew biang halor jong ka.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Ndzi kongomisiwe leswaku ndzi tlhela ndzi languta eku twarisiweni ka ku ta ko sungula ka Kriste. Yohane u rhumiwe hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava arileke vumbhoni bya Yohane a va pfunanga nchumu hi tidyondzo ta Yesu. Ku kaneta ka vona rungula leri a ri bvumba ku ta ka Yena ku va veke laha a va nga ha kotiki ku amukela hi ku olova vumbhoni lebyi nga bya matimba swinene byo kombisa leswaku Yena a a ri Mesiya. Sathana u rhangele lava arileke rungula ra Yohane leswaku va ya emahlweni ngopfu, va fika va ala ni ku byela Kriste leswaku a dlayiwa exihambanweni. Hi ku endla sweswo va tiveke laha a va nga ha kotiki ku amukela nkateko wa siku ra Pentekosta, lowu a wu ta va dyondzisa ndlela yo nghena eswikwembeni swa le tilweni. Ku handzuriwa ka nguvu ya tempele ku kombisile leswaku magandzelo ni milawu ya vukhongeri bya Vayuda a swi nga ha ta amukeriwa. Gandzelo lerikulu a ri nyikeriwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu weke hi siku ra Pentekosta wu hundzise miehleketo ya vadyondzisiwa ku suka exikwembeni xa laha misaveni ku ya eka xikwembo xa le tilweni, laha Yesu a ngheneke kona hi ngati ya Yena n’wini, leswaku a chela eka vadyondzisiwa va Yena mimpfuno ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwe emunyameni hinkwawo. Va lahlekeriwe hi ku vonakala hinkwako loku a va nga va na kona mayelana ni pulani ya ku ponisiwa, kambe va ya emahlweni va tshemba magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Xikwembo xa le tilweni a xi siviwile xandla xa lexi xa laha misaveni, kambe vona a va nga swi tivi ku cinca koloko. Hikokwalaho a va nga pfuneki hi vurhangeri bya Kriste endhawini yo kwetsima.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

> “Олон хүн Христийг няцаан цовдолсон иудейчүүдийн явдлыг айдас, жигшилтэйгээр хардаг; Түүний ичгүүрт доромжлолын түүхийг уншихдаа тэд өөрсдийгөө Түүнийг хайрладаг, Петрийн адил Түүнийг үгүйсгэхгүй, эсвэл иудейчүүдийн адил Түүнийг цовдлохгүй байсан гэж боддог. Гэвч бүх хүний зүрх сэтгэлийг уншдаг Бурхан, тэдний Есүст хандсан хэмээн тунхагласан тэрхүү хайрыг сорилтод оруулсан юм. Тэнгэр бүхэлдээ анхны тэнгэрэлчийн мэдээ хэрхэн хүлээн авагдсаныг хамгийн гүн сонирхлоор ажиглаж байлаа. Харин Есүсийг хайрладаг хэмээн тунхаглаж, загалмайн түүхийг уншихдаа нулимс унагадаг олон хүн Түүний ирэлтийн сайн мэдээг дооглон тохуурхсан. Мэдээг баяртайгаар хүлээн авахын оронд тэд үүнийг төөрөгдөл хэмээн зарласан. Тэд Түүний үзэгдэхийг хайрлагчдыг үзэн ядаж, чуулгануудаасаа хөөн гаргасан. Анхны мэдээг няцаасан хүмүүс хоёр дахь мэдээнээс ашиг хүртэж чадаагүй; мөн тэднийг итгэлээр Есүстэй хамт тэнгэрийн ариун газрын хамгийн ариун хэсэгт ороход бэлтгэх ёстой байсан шөнийн дунд дуудлагаас ч ашиг хүртээгүй. Урьдах хоёр мэдээг няцааснаараа тэд өөрсдийн ойлголтыг тийнхүү харанхуйруулсан тул хамгийн ариун хэсэг рүү хүрэх замыг үзүүлдэг гурав дахь тэнгэрэлчийн мэдээн дэх ямар ч гэрлийг харж чадахгүй болсон. Иудейчүүд Есүсийг цовдолсонтой адил нэр төдий чуулганууд эдгээр мэдээг цовдолсон тул тэд хамгийн ариун хэсэг рүү хүрэх замын талаар ямар ч мэдлэггүй бөгөөд тэнд өрнөдөг Есүсийн зуучлалаас ашиг хүртэж чаддаггүйг би харсан. Ашиггүй тахилуудаа өргөж байсан иудейчүүдийн адил тэд Есүсийн орхисон тэр тасалгаанд өөрсдийн ашиггүй залбирлуудыг өргөдөг; харин энэ мэхлэлтэд баяссан Сатан шашны дүр төрхийг өмсөж, өөрсдийгөө Христэд итгэгч хэмээн тунхаглагчдын оюун санааг өөртөө чиглүүлэн, өөрийн хүч, тэмдгүүд, худал гайхамшгуудаар ажиллаж, тэднийг өөрийн урхинд бат тогтоодог. Заримыг нь тэр нэг аргаар, нөгөөг нь өөр аргаар мэхэлдэг. Тэр өөр өөр оюун санаанд нөлөөлөхөөр өөр өөр төөрөгдлүүдийг бэлдсэн байдаг. Зарим нь нэг мэхлэлтийг айдас, жигшлээр хардаг атлаа нөгөөг нь дуртайяа хүлээн авдаг. Сатан заримыг нь Спиритизмээр мэхэлдэг. Мөн тэр гэрлийн тэнгэрэлч мэт ирж, хуурамч шинэчлэлүүдээр дамжуулан улс орон даяар нөлөөгөө түгээдэг. Чуулганууд хөөрөн баясаж, Бурхан тэдний төлөө гайхамшигтайгаар ажиллаж байна гэж боддог, гэвч энэ нь өөр нэгэн сүнсний ажил юм. Энэ хөөрөл намжин алга болж, ертөнц ба чуулганыг урьдынхаас нь улам дор нөхцөлд орхино.

> “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.

> “Amoni se-a Nnwunu hɔ sɛ Onyankopɔn wɔ ne mma a wɔyɛ nokware wɔ Adventistfo a wɔde din nko ara te ne asafo ahorow a wɔahwe ase mu, na ansa na wɔahwie ɔhaw no ngu no, wɔbɛfrɛ asɔfo ne nkurɔfo afi asafo yi mu, na wɔde anigye begye nokware no atom. Satan nim eyi; na ansa na wɔde ɔbɔfo a ɔto so abiɛsa no sufrɛ kɛse no ama no, ɔma anigyehyew bi so wɔ nyamesom kuw yi mu, sɛnea wɔn a wɔapo nokware no besusuw sɛ Onyankopɔn ka wɔn ho. Ɔwɔ anidaso sɛ ɔbɛdaadaa wɔn a wɔyɛ nokware no na wama wɔasusu sɛ Onyankopɔn da so ara reyɛ adwuma ama asafo ahorow no. Nanso hann no bɛhyerɛn, na wɔn a wɔyɛ nokware nyinaa begyae asafo a wɔahwe ase no, na wɔne nkaefo no begyina.” Early Writings, 258–261.

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