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

Kitabu cha Danieli - Mia Moja na Themanini na Mbili

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Ubudlelwano Nobudlelwane Bezimpi Obungokwesiprofetho: Kusukela KuSeleucus Wasendulo Kuya Kwezezombusazwe Zesimanje Zomhlaba

Author

Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Ayat yang ketiga belas dan keempat belas menandai suatu sejarah ketika Seleukus dan Filipus dari Makedonia sedang membentuk suatu persekutuan, dan mereka melambangkan Amerika Serikat, yang merupakan tentara proksi pertama Roma, dan Makedonia (Yunani) adalah lambang Perserikatan Bangsa-Bangsa. Dalam sejarah awal itu, suatu persekutuan antara raja negeri utara (Seleukus) dan Filipus (Yunani) melambangkan sejarah yang menuntun kepada Pertempuran Panium, yang, dua abad kemudian, nama kotanya diubah dari Panium menjadi kota Kaisarea Filipi. Nama ganda kota itu bukanlah untuk memperingati persekutuan Seleukus dan Filipus dari Makedonia.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Zina “Caesarea Filipi” linatokana na mabadiliko ya kihistoria ya mji wa kale uliojulikana kama Paneas au Panium. Hapo awali mji huo uliitwa Paneas kwa sababu ya ukaribu wake na chemchemi mashuhuri iliyowekwa wakfu kwa mungu wa Kigiriki aitwaye Pan. Chemchemi hiyo, ambayo katika nyakati za kale ilikuwa mahali muhimu pa kidini, ilikuwa ikitiririsha maji yake kuingia katika Mto Yordani.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Mu nguva yokutonga kwaMambo Herodhe Mukuru, kungaita muzana remakore rokutanga Kristu asati auya, guta iri rakagadziridzwa zvikuru, rikawedzerwa uye rikashongedzwa. Caesarea Philippi rakatumidzwa naHerodhe Firipi, mwanakomana waHerodhe Mukuru. Akatumidza guta iri kuti Caesarea mukukudza Mambo weRoma, Kesari Agasto, uye Philippi achizviremekedza iye pachake; nokudaro, Caesarea Philippi. Naizvozvo, “Caesarea Philippi” mubatanidzwa we“Caesarea,” unoratidza rukudzo rwaHerodhe kuna Kesari Agasto, uye “Philippi,” inoremekedza Herodhe Firipi.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Ngokwembulelo yesiprofeto, iPanium inxulunyaniswa nomfelandawonye phakathi kukaSeleucus noFilipu waseMakedoni, kwanomanyano phakathi kukaKesare noHerode Filipu. Ezo manyano zimbini zithetha ngomfelandawonye phakathi kwe-United States ne-United Nations olandela ukuwa kweRashiya kaPutin, njengoko imelwe nguSeleucus noFilipu. Zikwamele nomanyano phakathi kobuPapa, obungunina, ne-United States, eyintombi, njengoko kumelwe nguKesare noFilipu, ababengabameli baseRoma bobabini. Zizonke zibonakalisa i-United States ifikelela “ngaphesheya komsantsa ukuze ibambe isandla samandla amaRoma,” yaye ifikelela “ngaphaya kwenzonzobila ukuze ibambane ngezandla noMoya.” Phambi komthetho weCawa wevesi yeshumi elinesithandathu, umanyano oluphindwe kathathu sele lumisiwe.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

ਪਾਨਿਯੁਮ ਯੂਨਾਨੀ ਦੇਵਤਾ ਪਾਨ ਦੀ ਉਪਾਸਨਾ ਦੇ ਕੇਂਦਰ ਦਾ ਪ੍ਰਤੀਕ ਹੈ। ਉਹ ਚਸ਼ਮਾ ਜੋ ਯੂਨਾਨੀ ਦੇਵਤਾ ਪਾਨ ਨੂੰ ਸਮਰਪਿਤ ਸੀ, ਉਸ ਸਮੇਂ “ਨਰਕ ਦੇ ਫਾਟਕ” ਦੇ ਨਾਮ ਨਾਲ ਵੀ ਜਾਣਿਆ ਜਾਂਦਾ ਸੀ; ਅਤੇ ਜਦੋਂ ਯਿਸੂ ਉੱਥੇ ਗਏ, ਤਾਂ “ਨਰਕ ਦੇ ਫਾਟਕ” ਬਾਰੇ ਉਨ੍ਹਾਂ ਦਾ ਕਹਿਣਾ ਯੂਨਾਨ ਦੇ ਰਾਜਨੀਤਿਕ ਅਤੇ ਧਾਰਮਿਕ ਗੁਣਾਂ (ਗਲੋਬਲਿਜ਼ਮ) ਅਤੇ ਧਰਮਤਿਆਗੀ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਦੇ ਵਿਚਕਾਰ ਹੋਣ ਵਾਲੇ ਉਸ ਸੰਘਰਸ਼ ਦੀ ਪਹਿਚਾਣ ਕਰਦਾ ਹੈ ਜੋ ਅੰਤਿਮ ਦਿਨਾਂ ਵਿੱਚ ਵਾਪਰਦਾ ਹੈ। ਇਹ ਉਹੀ ਲੜਾਈ ਹੈ ਜੋ ਪਹਿਲਾਂ ਧਨਾਢ ਰਾਸ਼ਟਰਪਤੀ ਨੇ ਸ਼ੁਰੂ ਕੀਤੀ ਸੀ, ਜਿਸ ਨੇ ਪਦ ਦੋ ਵਿੱਚ ਯੂਨਾਨ ਦੇ ਖੇਤਰ ਨੂੰ ਉਕਸਾਇਆ ਸੀ। ਇਹ ਇਕ ਵਿਸ਼ਵ-ਪੱਧਰੀ ਬਾਹਰੀ ਜੰਗ ਹੈ ਅਤੇ ਨਾਲ ਹੀ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਦੇ ਅੰਦਰ ਇਕ ਅੰਦਰੂਨੀ ਜੰਗ ਵੀ ਹੈ।

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Chitendero cha utandawazi ni chitendero cha chinjoka, icho mu nyengo yithu ya sono ni chitendero cha woke-ism. Mu 2020, chikoko chakufuma mu chisima chambula msinkhu, icho chikumanyikwa mu Chivumbuzi chaputala 11, chikawoneska nkhongono zake za ndale na za chisopa ndipo chikakoma nyanga zose ziwiri za chikoko cha charu chapasi. Chisima chambula msinkhu chira, pa vinthu vinyake, chikuyimiririka na “Kasupe wa Pan,” uwo ukadyeskanga Mlonga wa Yordani.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Mu ngano dzechiGiriki, Pan aibatanidzwa nezvakasikwa, nzvimbo dzerenje, uye mimhanzi yemumaruwa, uye kuvapo kwechitubu chakanga chakatsaurirwa kwaari kwaive nechiremera chechitendero kune vaimunamata. Mwari Pan anowanzoratidzwa aine makumbo, nyanga, nenzeve dzembudzi. Pan aionekwa samwari wevafudzi nezvipfuwo zvemakwai nembudzi, uye aigara achipendwa samwari ane mutambo, ane hutsinye hwokutamba, aifara-fara mumisango nomumakomo. Mufananidzo waPan samwari ane makumbo embudzi unowirirana naDanieri chitsauko 8, umo Girisi inomiririrwa nembudzi hono. Mbudzi imhuka dzinopfuyiwa dzaiwanzoonekwa muGirisi yekare, uye dzaiwanzowanikwa munzvimbo dzine makomo umo Pan aitendwa kuti aitenderera. Kuratidzwa uku kwakava chinhu chakakurumbira zvikuru muzviratidzo zvinomumiririra Pan uye kwakaramba kuripo muunyanzvi nemumabhuku echiGiriki anomuratidza, kusanganisira mari yenyika.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Jesu paakashanyira Kesariya Firipi, akazivisa kuti “Masuo eGehena” aisazokunda kereke. Zvakanga zvataurwa naPetro pakupindura mubvunzo waJesu zvinonzwisiswa munhoroondo netsika dzechiKristu se“Chirevo cheKutenda chechiKristu.”

> 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.

> Yesu paakauya kumiganhu yeKesaria Filipi, akabvunza vadzidzi vake, achiti, Vanhu vanoti ini Mwanakomana womunhu ndini ani? Ivo vakati, Vamwe vanoti muri Johane Mubhabhatidzi; vamwe, Eria; uye vamwe, Jeremia, kana mumwe wavaporofita. Akati kwavari, Asi imi munoti ndini ani? Simoni Petro akapindura akati, Imi muri Kristu, Mwanakomana waMwari mupenyu. Jesu akapindura akati kwaari, Wakaropafadzwa iwe, Simoni Bharijona; nokuti nyama neropa hazvina kukuzivisa izvi, asi Baba vangu vari kudenga. Uye neniwo ndinoti kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangarikundi. Uye ndichakupa makiyi oushe hwokudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga. Ipapo akaraira vadzidzi vake kuti varege kuudza munhu kuti ndiye Jesu Kristu. Mateo 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

ဤကျမ်းပိုဒ်သည် ယေရှု၏ဓမ္မအမှုတော်၌လည်းကောင်း၊ ခရစ်ယာန်ဓမ္မသဘောတရား၏ ဖွံ့ဖြိုးတိုးတက်မှု၌လည်းကောင်း အလွန်အရေးပါသော အကူးအပြောင်းကာလတစ်ခုကို ကိုယ်စားပြုသဖြင့် ထူးခြားသော အဓိပ္ပာယ်ရှိသည်။ ပေတရုက ယေရှုကို အသက်ရှင်တော်မူသော ဘုရားသခင်၏သားတော်ဖြစ်သည့် မေရှိယအဖြစ် ဝန်ခံခဲ့ခြင်းကို ခရစ်ယာန်ယုံကြည်ခြင်း၏ အခြေခံနှင့် အသင်းတော်တည်ဆောက်ခံရသော ထောင့်ကျောက်အဖြစ် မြင်ယူကြသည်။ “ဤကျောက်ပေါ်မှာ ငါ၏အသင်းတော်ကို ငါတည်ဆောက်မည်” ဟူသော စကားရပ်ကို ကက်သလစ်ရိုးရာတွင် ယေရှုက အသင်းတော်တည်ဆောက်မည့် “ကျောက်” အဖြစ် သတ်မှတ်ညွှန်ပြတော်မူသော ပေတရုကိုယ်တိုင်အား ရည်ညွှန်းခြင်းဟု အနက်ဖွင့်ဆိုကြသည်။ ဤအနက်ဖွင့်ဆိုချက်သည် ကက်သလစ်ဓမ္မသဘောတရား၌ ပုပ်ရဟန်းမင်း၏ ဦးစားပေးအဆင့်အတန်းနှင့် အာဏာပိုင်မှုတို့အတွက် အခြေခံအဖြစ် ဆောင်ရွက်သည်။

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

Mudzidziso yechiPurotesitendi, “dombo” harinzwisiswi sekureva Petro pachake, asi sekureva kupupura kwaPetro kutenda muna Jesu saMesia noMwanakomana waMwari. Mukuona uku, hwaro hwechechi hahusi Petro, asi kupupura kuti Jesu ndiye Kristu noMwanakomana waMwari. Zvisinei nedudziro yezvidzidzo zvoumwari, Kupupura kwaPetro muna Mateo 16:13–20 kunoonekwa sechikamu chepakati uye chenheyo mukutenda kwechiKristu, kuchisimbisa kuzivikanwa kwaJesu saMesia noMwanakomana waMwari, uye kuchisimbisa basa nechinangwa zvechechi.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

Munkhani yapfuura takaendesa ndima yakatorwa mu *The Desire of Ages*, umo Hanzvadzi White anotsanangura zvimwe zvezvinhu zvakanga zvakabatana nokushanya kwaKristu kuKesaria Firipi. Chimwe chezvirevo zvaanotaura ndechekuti Kristu akanga abvisa vadzidzi kubva mukufurirwa nevaJudha kuitira kuti aise pachena zvidzidzo zveKesaria Firipi.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> “Jesu na vadzidzi vake vakanga zvino vapinda mune rimwe remaguta ari pedyo neKesariya Firipi. Vakanga vava mhiri kwemiganhu yeGarirea, munzvimbo maikurira kunamata zvifananidzo. Pano vadzidzi vakabviswa pasimba rinotonga rechiJudha, vakaswededzwa pedyo zvikuru nekushumira kwevahedheni. Vakanga vakakomberedzwa nemhando dzekutenda mashura dzaivapo munzvimbo dzose dzenyika. Jesu aishuva kuti kuona zvinhu izvi kuvaunze pakunzwa mutoro wavo kuvahedheni. Panguva yokugara kwake munharaunda iyi, akaedza kuzvibvisa pakudzidzisa vanhu, nokuzvipira zvakazara zvikuru kuvadzidzi vake.” The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

Musi wa18 Chikunguru, 2020, Kristu akabvisa vadzidzi va11 Gunyana, 2001 kubva pasi pesimba reAdventizimu yeRaodhikia. Kuodzwa mwoyo kwekutanga mumufananidzo wemhandara gumi kwakaburitsa kupatsanurwa kwesangano kubva paungano yevaseki yaiva iri munzira yokupfuurwa. Chokwadi ichi chakazadzikiswa munhoroondo yevaMillerite musi wa19 Kubvumbi, 1844, uye zvakare musi wa18 Chikunguru, 2020. Ipapo nhoroondo yenguva yokunonoka yakatanga, uye inotakura mucherechedzo wa“Chokwadi” muzvose zviri zviviri musangano wengirozi yokutanga nowechitatu.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Kukhumudwa kwekutanga ndiko kwekutanga pamakano matatu omugwagwa, uye nhoroondo inoguma neKukhumudwa Kukuru kwa22 Gumiguru, 1844, uko kunomiririra “kudengenyeka kukuru kwenyika” kwaZvakazarurwa chitsauko chegumi nerimwe. Kutanga, tsamba yokutanga yearufabheti yechiHebheru, inomiririra kukhumudwa, uye kuguma, tsamba yechi22 yearufabheti yechiHebheru, inomiririrawo kukhumudwa. Tsamba yechi13, inomiririra kupanduka, inoratidza kukhumudwa kwemhandara dzoupenzi dzinoratidza mamiriro adzo akarashika apo kudanwa kwaPakati pousiku kunosiyanisa avo vakagadzirira nedzisina kugadzirira dambudziko. Tsamba makumi maviri nembiri dzeaarufabheti yechiHebheru dzinomiririra chiratidzo chokubatanidzwa kwoUhumwari nouvanhu kunozadzikiswa mukati menhoroondo iyoyo, kunyange hazvo nhoroondo yevaMillerite ichimiririra Kadheshi yokutanga, uye nhoroondo yedu nhasi ichimiririra Kadheshi yokupedzisira.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Mitsara miviri iyi inofambirana, asi mumwe unomiririra kukundikana kwevanhu vaMwari uye mumwewo unomiririra kukunda kwevanhu vaMwari. Nguva pfupi muchinjikwa usati wasvika, Jesu akaunza vadzidzi Vake kuPanium, sezvaakaunzawo vadzidzi Vake vemazuva okupedzisira kuPanium, uye mukuita kudaro Akabvumira kuodzwa mwoyo kubvisa vadzidzi Vake vemazuva okupedzisira pa“simba rinodzora” reAdventism yeRaodhikia, inomiririrwa ne“ChiJudha” munhoroondo yaMateo chitsauko chegumi nenhanhatu. Mukuita kudaro, panguva imwe cheteyo Akaisawo vadzidzi Vake mukusangana kwepedyo zvikuru nechihedheni, nokudaro achimiririra nharaunda yebasa yevadzidzi Vake vemazuva okupedzisira vari kurarama zvino mukuratidzwa kwakazara kwesimba raSatani, rinomiririrwa nemaitiro emazuva ano ekukurukurirana ari kushandiswa kutungamirira nyika yose kuti igamuchire mucherechedzo wechikara.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Nhoroondo yeKaisarea Firipi inowirirana nenhoroondo yeHondo yePanium, uye nendima yegumi nenhatu kusvika yegumi neshanu. Kristu nevadzidzi Vake vakanga vamire mumumvuri wemuchinjikwa, zvichifananidzira vadzidzi Vake vemazuva okupedzisira vakamira mumumvuri wemutemo weSvondo. Ipapo, mundima yegumi nenhatu kusvika yegumi neshanu, iyo yaiva Kaisarea Firipi, uyezve Hondo yePanium, ndipo patakamira nhasi, Kristu akatanga kudzidzisa vadzidzi Vake pamusoro pezvaiva zvava kuda kuitika mundima yegumi nenhanhatu.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> “ܟܠܗ ܕܗܘ ܩܪܝܒ ܗܘܐ ܕܢܐܡܪ ܠܗܘܢ ܥܠ ܚܫ̈ܐ ܕܡܣܟܝܢ ܗܘܘ ܠܗ. ܐܠܐ ܩܕܡܝܬ ܐܙܠ ܠܗ ܒܠܚܘܕܘܗܝ، ܘܨܠܝ ܕܠܒܘܬܗܘܢ ܢܬܛܝܒܢ ܠܡܩܒܠܘ ܡܠܘ̈ܗܝ.” The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Kristo asati audza ophunzira Ake za mtanda, Iye anayamba wachoka kaye, kapena anachedwa, potero kusonyeza nthawi ya kuchedwa m’fanizo ndi m’mbiri kuyambira pa Julaye 18, 2020 mpaka Julaye 2023.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> “Paakavapo, haana kubva angotaura izvo zvaaida kuvazivisa. Asati aita izvi, akavapa mukana wokupupura kutenda kwavo maari kuti vasimbiswe pamuedzo waizouya.” The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

Muna Chikunguru 2023, Ishe vakatanga kupa mukana kune avo vakanga vakabatana nekuodzwa mwoyo, kuti varatidze kutenda kwavo. Vakaita saizvozvo nokuzarura shoko raEzekieri makumi matatu nenomwe, iro rakanga riri chisimbiso cheshoko raGunyana 11, 2001. Ndiro raiva tambo yakasunga nguva yekuiswa chisimbiso kubva muna Gunyana 11, 2001 pamwe chete nemurau weSvondo uri kuuya nokukurumidza. Izvi zvakazviita nokuisa kuodzwa mwoyo kwaChikunguru 18, 2020 muchimiro chechokwadi, nokuti avo vakanga vakagadzirira kuona, vaigona kuziva kuti kufamba kwose kwekuvandudzwa kune dingindira rinofamba mukati menhoroondo yavo tsvene yakasarudzika.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

Mumazuva okupedzisira, shoko renhamo yechitatu rakasvika musi wa11 Gunyana 2001; ipapo pakazoparidzwa shoko renhema renhamo yechitatu, iro rakabereka kuodzwa mwoyo; asi shoko rakavadzosa kuupenyu mushure memazuva matatu nehafu vari vakafa, vari mapfupa akaoma uye akapararira, ndiro shoko remhepo ina, iro ririwo nhamo yechitatu.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Abafundi bezinsuku zokugcina bangabona, uma bekhetha ukubona, ukuthi izimpawu zomgwaqo ezintathu zokubekwa uphawu kwabenkulungwane eziyikhulu namashumi amane nane ziyisihloko esifanayo esinyathelweni ngasinye, nokuthi esinyathelweni sesibili, ukuvukela okumelelwa uhlamvu lweshumi nantathu lwezinhlamvu zesiHebheru kwaqinisekisa umlayezo ngokuthi “Iqiniso.” Ubufakazi besibili iNkosi eyabunikeza babusekutheni ukudumala kokuqala kweminyakazo yangaphambili yezinguquko kwakusekelwe ekuvukeleni intando kaNkulunkulu eyambulwayo, noma kwakunguMose ongamsokanga indodana yakhe, noma u-Uzza ethinta umphongolo, noma uMarta noMariya bengabaza izwi likaJesu mayelana nokufa kukaLazaru. Umugqa wokulungisa kuphela ongazange ugcizelele iqiniso lokuthi ukudumala kokuqala kwakusekelwe ekungalalelini kwakuyinyakazo yokulungisa yamaMillerite, kodwa nangaleso sikhathi kwaboniswa futhi ukuthi umlando wamaMillerite wawunezimpawu zomgwaqo zangaphakathi ezazisekelwe eqinisweni lesishiyagalombili, esingesabayingxenye yesikhombisa.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Upande wa kwamba wa nane ni wa wale saba ni sehemu kuu ya Ufunuo wa Yesu Kristo unaofunuliwa sasa, na mpito wa vuguvugu la Kifiladelfia la Wamileri kwenda kwa kanisa la Laodikia ulikuwa alama ya njia iliyoonyesha wakati ambapo vuguvugu la Laodikia la malaika wa tatu lingepita na kuwa vuguvugu la Kifiladelfia la wale mia moja arobaini na nne elfu. Hivyo, ukweli kwamba kukatishwa tamaa kwa kwanza kwa Wamileri kulitimizwa bila vuguvugu lao kudhihirisha kutotii, ulitoa utofauti kwa alama iyo hiyo ya njia katika siku za mwisho ambapo vuguvugu la Laodikia la malaika wa tatu lingekosa kutii na kuzaa kukatishwa tamaa, na kwa kufanya hivyo lingeafikiana na alama ya njia ya Wamileri, na kutoa mantiki ya kuona kwamba vuguvugu la wale mia moja arobaini na nne elfu ni wa nane, aliye wa wale saba.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

Muna Chikunguru 2023, Ishe akamutsa “izwi murenje” kuti agadzirire vanhu Vake vemazuva okupedzisira dambudziko remurayiro weSvondo; uye paakadzoka kubva pakunonoka mumunamato kuna vadzidzi, akavapa mukana wokuratidza kutenda kwavo. Mumazuva aKristu, shoko racho rakanga riri rubhabhatidzo Rwake, panzvimbo apo Jesu akava Jesu Kristu. Chiratidzo chenzira ichocho chinowirirana naGunyana 11, 2001, uye vadzidzi Vake vakabvunzwa kuti vanhu vaiti kudini, vozobvunzwawo kuti vadzidzi pachavo vaifungei pamusoro paKristu.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “Pavakabatana navo, haana kubva angovazivisa pakarepo icho chaakashuva kuvapa. Asati aita izvi, akavapa mukana wokureurura kutenda kwavo maari kuti vasimbiswe pamuedzo waizouya. Akabvunza achiti, ‘Vanhu vanoti ini Mwanakomana woMunhu ndini ani?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> “Zvinosuruvarisa kuti vadzidzi vakamanikidzwa kubvuma kuti Israeri yakanga yakundikana kuziva Mesiya wavo. Vamwe zvechokwadi, pavakaona zvishamiso Zvake, vakanga vataura kuti Iye ndiye Mwanakomana waDhavhidhi. Vazhinji vakanga vadyiswa paBhetesaidha vakanga vachida kumuzivisa saMambo waIsraeri. Vazhinji vakanga vakagadzirira kumugamuchira somuporofita; asi havana kutenda kuti Iye ndiye Mesiya.” The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Ruzhinji rwechiAdventist haruna kutenda mukuchema kwechitatu kwaGunyana 11, 2001. Vakatenda zvimwe zvezvishamiso zveShoko rechiporofita zvakanga zvapihwa mukufamba uku, uye vamwe vakanzwisisa kuti shoko raGunyana 11, 2001 raiva nezvimwe zvikamu zvechokwadi, asi havana kutenda zvechokwadi zvataurwa pamusoro paGunyana 11, 2001.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Twiabo ya September 11, 2001 no na wɔadi kan ayɛ ho mfonini wɔ twiabo a esii August 11, 1840 mu, na Ɔbaa White daa saa twiabo no adi bere a na ɔrekyerɛkyerɛ August 11, 1840 mmamu no ho. Ɔkae sɛ:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Panthawi yeniyeni imene inatchulidwa, Turkey, kudzera mwa nthumwi zake, inavomera chitetezo cha maulamuliro ogwirizana a ku Ulaya, ndipo motero inadziika yokha pansi pa ulamuliro wa mayiko achikhristu. Chochitikacho chinakwaniritsa ulosiwo ndendende. Pamene izi zinadziwika, khamu lalikulu la anthu linakhutiritsidwa za kulondola kwa mfundo za kumasulira kwa maulosi zimene Miller ndi anzake anatengera, ndipo kayendedwe ka kubwera kwa Ambuye kanalandira chilimbikitso chodabwitsa. Amuna a maphunziro ndi udindo anagwirizana ndi Miller, ponse pa kulalikira ndi pa kufalitsa maganizo ake, ndipo kuyambira mu 1840 mpaka 1844 ntchitoyo inafalikira mofulumira.” The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Chakatsinhiriswa musi wa 11 Nyamavhuvhu 1840 ndechokuti maonero aMiller echiporofita akanga akarurama, uye chirevo che11 Gunyana 2001 ndicho chisimbiso chokuti maonero eFuture for America echiporofita akarurama. Vazhinji vasina kutendeuka muna Chikunguru cha2023 vaisagona uye vaisazobvuma hwaro hwokuti nzira yakagadzirwa naKristu, uye yakaiswa mumaoko eFuture for America, ndiyo nzira chaiyo yemvura yokupedzisira. Asi ipapo Kristu akabvunza vadzidzi Vake zvaifungwa navo, kwete nezvaifungwa noruzhinji.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> “Gore zvino Jesu akabvunza mubvunzo wechipiri, une chokuita nevadzidzi pachavo: ‘Asi imi munoti ndini ani?’ Petro akapindura akati, ‘Ndimi Kristu, Mwanakomana waMwari mupenyu.’”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Kubva pakutanga, Petro akanga atenda kuti Jesu ndiye Mesiya. Vazhinjiwo vamwe vakanga vabayiwa pamwoyo nekuparidza kwaJohani Mubhabhatidzi, uye vakanga vagamuchira Kristu, vakatanga kusava nechokwadi pamusoro pebasa raJohani paakasungwa ndokuzourayiwa; uye zvino vakanga vava kusava nechokwadi kuti Jesu ndiye Mesiya wavakanga vatarisira kwenguva refu kudaro. Vazhinji vevadzidzi vakanga vakamirira nechido chikuru kuti Jesu atore nzvimbo Yake pachigaro choushe chaDavidi vakamusiya pavakaona kuti akanga asina chinangwa chakadaro. Asi Petro neshamwari dzake havana kutsauka pakutendeka kwavo. Kufamba-famba kwepfungwa kweavo vakarumbidza nezuro asi vakashora nhasi hakuna kuparadza kutenda kwomuteveri wechokwadi woMuponesi. Petro akati, ‘Ndimi Kristu, Mwanakomana waMwari mupenyu.’ Haana kumirira rukudzo rwoumambo kuti rupfekedze Ishe wake korona, asi akamugamuchira mukuzvininipisa Kwake.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Petro akanga anangura rutendo rwavanegumi navaviri. Kunyange zvakadaro, vadzidzi vakanga vachiri kure nokunzwisisa basa raKristu. Kupikisa nokumiririrwa zvisizvo kwakaitwa nevaprista navatongi, kunyange zvazvo zvisina kukwanisa kuvabvisa kuna Kristu, zvakadaro kwakavakonzera kuvhiringidzika kukuru. Vakanga vasingaoni nzira yavo zvakajeka. Simba redzidziso yavakanga vapiwa pakutanga, dzidziso yavanarabhi, nesimba retsika, zvakanga zvichiri kuvharira maonero avo echokwadi. Nguva nenguva mwaranzi dzinokosha dzechiedza dzakabva kuna Jesu dzaivapenya pamusoro pavo, asi kazhinji vakanga vakaita savanhu vanotsvanzvadzira vari pakati pemimvuri. Asi pazuva iri, vasati vaunzwa chiso nechiso nokuedzwa kukuru kwokutenda kwavo, Mweya Mutsvene wakagara pamusoro pavo nesimba. Kwechinguva chiduku meso avo akabviswa pazvinhu ‘zvinoonekwa,’ kuti vaone ‘zvisingaoneki.’ 2 VaKorinte 4:18. Pasi pechifukidzo choumunhu vakacherekedza kubwinya kwoMwanakomana waMwari.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> “Yesu akamjibu Petro, akisema, ‘Heri wewe, Simoni Bar-yona; kwa kuwa mwili na damu havikukufunulia jambo hili, bali Baba Yangu aliye mbinguni.’” The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Pebhero paakabvuma kwake pakuzivisa kuti Kristu ndiye Mwanakomana waMwari, kwakapindura zvakananga mubvunzo wokuedzwa wehoroondo iyoyo. Nguva yakanga yasvika yokuti Mesia aonekwe, sezvakarongedzerwa neShoko raMwari rechiporofita, uye avo chete vakagamuchira chokwadi ichocho ndivo vaizoverengerwa pamwe navanomiririrwa neshoko raPebhero. Pebhero anomirira avo vanogamuchira shoko rakasimbiswa musi wa11 Gunyana 2001, uye vanopupura kuti Jesu ndiye Mwanakomana waMwari. “Peter had expressed the faith of the twelve,” uye gumi navaviri vaaimiririra vaiva zviuru zana namakumi mana nezvina. Nokuda kwechikonzero ichi, Kristu akashandura zita raPebhero kubva kuna Simoni Bhara-jona rikava Pebhero mundima iyoyo.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Simoni” rinoreva “uyo anonzwa,” uye “bari” rinoreva “mwanakomana wa,” uye “Jona” rinoreva “njiva.” Simoni aimiririra avo vakanzwa shoko renjiva, iro raimiririra zvokwadi dzine chokuita norubhabhatidzo rwaJesu, paakava Kristu, akazodzwa nesimba, sezvakaratidzwa nenzira yokufananidzira nokuburuka kwoMweya Mutsvene muchimiro chenjiva.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Mitsara yekuvandudzwa inofambirana, uye Johane anomiririra vaMillerite, avo musi wa11 Nyamavhuvhu 1840 vakadya kabhuku kaduku. Jeremia anoenderana nechiitiko ichocho, uye paakadya kabhuku kaduku, akabva adanwa nezita raMwari.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Mafhungo enu akawanikwa, ndikaya; uye shoko renyu rakava kwandiri mufaro nomufarwa womoyo wangu; nokuti ndinodanwa nezita renyu, imi Ishe Mwari wehondo. Jeremia 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Apo Ishe a nghena eka ntwanano na Abrama, U cinthile vito rakwe ri va Aburahamu, tanihi leswi A endleke hi Sarayi na Yakobo. Ku cinthiwa ka vito ku yimela vuxaka bya ntwanano, naswona eka xikombiso xa ndlela laha mfungho wa Vuhwembu wu rhelelaka kona, vanhu va Xikwembu va fanele ku dya rungula, va nghena eka ntwanano, kutani vito ra vona ri va ri cinthiwile. Tanihi muimeleli wa vadyondzisiwa va nkarhi wa Kriste, Simoni Bar-yona a yimela lava “tweke” rungula ra “tuva.”

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Apo paakapa uchapupu hwokuti akaziva kuti pawaymark iyoyo Jesu akava Kristu, uye kuti Akanga ari Mwanakomana waMwari, nezvose zvinorehwa nazvo, Kristu akabva achinja zita rake kuti rive Petro. Akanga aratidza shoko rakagamuchirwa navanhu vaKristu vesungano venhoroondo iyoyo, uye mukuita saizvozvo akamiririrawo zviuru zana namakumi mana nezvina zvamazuva okupedzisira.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Tsamba “P” ndiro tsamba rechigumi nechitanhatu muarufabheti yeChirungu, uye tsamba “E” ndiro tsamba rechishanu muarufabheti, uye tsamba “T” ndiro tsamba rechimakumi maviri, tsamba “E” rinodzokororwa, uye zita rinopera netsamba “R” iro riri tsamba rechigumi nesere. Gumi nechitanhatu “kakawanda” neshanu, “kakawanda” makumi maviri, “kakawanda” shanu, “kakawanda” gumi nesere zvinoenzana nezana namakumi mana nezvina ezviuru. Nyanzvi Inoshamisa yendimi yakataura naPetro muchiHebheru, uye Testamende Itsva yakanyorwa muchiGiriki, uye vashanduri veKing James Version vakabudisa Testamende Itsva muchiChirungu.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

Naho ibijyanye n’indimi bitandukanywa n’intambwe eshatu, Kristo, ari we Mwana w’Imana, Umusesenguzi w’Indimi w’Igitangaza, n’Umubaruramibare w’Igitangaza, yashyize urugero rwerekeye gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine muri Matayo igice cya cumi na gatandatu, ruhura n’Intambara ya Panium ndetse n’uruzinduko rwe i Kayisariya ya Filipo. Ibyo yabikoze akoresheje ubushobozi bwe bwo kugenzura indimi n’imibare, kuko ari we Palmoni (Umubaruramibare w’Igitangaza), kandi akaba n’Ijambo (Umusesenguzi w’Indimi w’Igitangaza).

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> “Anenge makore anoda kusvika zviuru zviviri apfuura, inzwi raiva nechirevo chakavanzika rakanzwikwa kudenga, richibva pachigaro choushe chaMwari, richiti, ‘Tarirai, ndinouya.’ ‘Chibayiro nechipo hamuna kuzvida, asi makandigadzirira muviri…. Tarirai, ndinouya (mubhuku zvakanyorwa pamusoro pangu), kuti ndiite kuda kwenyu, imi Mwari.’ VaHebheru 10:5–7. Mumashoko aya munoziviswa kuzadziswa kwechinangwa chakanga chakavanzwa kubvira pamazera asingaperi. Kristu akanga ava kuda kushanyira nyika yedu, uye kuva munhu munyama. Anoti, ‘Makandigadzirira muviri.’ Dai akaonekwa nokubwinya kwaaiva nako pamwe chete naBaba nyika isati yavapo, tingadai tisina kukwanisa kutsungirira chiedza chokuvapo kwake. Kuti tikwanise kukutarira tisingaparadzwi, kuratidzwa kwokubwinya kwake kwakafukidzwa. Uhumwari hwake hwakafukidzwa nouvanhu,—kubwinya kusingaoneki kwakafukidzwa muchimiro chomunhu chinooneka.”

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> “Eno chinangwa chikuru chakanga chafananidzirwa mberi nemifananidzo nezviratidzo. Gwenzi raibvira moto, umo Kristu akazviratidza kuna Mozisi, rakaratidza Mwari. Chiratidzo chakasarudzwa kumiririra Umwari chaiva gwenzi rakaderera, raiita sokuti harina runako runokwezva. Iri ndiro rakanga rakatakura zvisingaperi. Mwari ane ngoni dzose akafukidza kubwinya Kwake nechiratidzo chakanyanyisa kuzvininipisa, kuti Mozisi akwanise kuchitarisa akararama. Saizvozvowo, mushongwe yegore masikati nomushongwe yomoto usiku, Mwari akataurirana naIsraeri, achizarurira vanhu kuda Kwake, nokuvapa nyasha Dzake. Kubwinya kwaMwari kwakaderedzwa, uye umambo Hwake hukafukidzwa, kuti kuona kusina simba kwavanhu vane magumo kukwanise kukutarira. Naizvozvo Kristu aifanira kuuya ari mu‘muviri wokuzvininipiswa kwedu’ (VaFiripi 3:21, R. V.), ‘akafanana navanhu.’ Mumeso enyika akanga asina runako kuti vamushuve; asi akanga ari Mwari akaitwa munhu, chiedza chokudenga nenyika. Kubwinya Kwake kwakanga kwakafukidzwa, ukuru noumambo Hwake zvakanga zvakavanzwa, kuti aswedere pedyo navanhu vane shungu uye vanoedzwa.”

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> “Mwari akarayira Mozisi nokuda kwaIsraeri achiti, ‘Ngavandivakirei nzvimbo tsvene; kuti ndigare pakati pavo’ (Ekisodho 25:8), uye akagara munzvimbo tsvene, pakati pavanhu vake. Mukufamba kwavo kwose kunonetesa murenje, chiratidzo chokuvapo kwake chakanga chinavo. Saizvozvowo Kristu akamisa tabhenakeri rake pakati pemisasa yedu yavanhu. Akadzika tende rake parutivi pamatende avanhu, kuti agare pakati pedu, uye kuti atiitise kujairana nounhu hwake hwoumwari noupenyu hwake. ‘Shoko rakava nyama, rikagara pakati pedu setabhenakeri (uye takaona kubwinya kwaro, kubwinya sokweAkaberekwa Mumwe oga anobva kuna Baba), rizere nenyasha nechokwadi.’ Johani 1:14, R. V., margin.”

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> “Jesu aati wagara nesu, tinoziva kuti Mwari vanoziva miedzo yedu, uye vanotinzwira tsitsi pakusuwa kwedu. Mwanakomana nomwanasikana mumwe nomumwe waAdhamu anganzwisisa kuti Musiki wedu ishamwari yavatadzi. Nokuti mudzidziso imwe neimwe yenyasha, muchipikirwa chimwe nechimwe chomufaro, muchiito chimwe nechimwe chorudo, mukukwezva kumwe nokumwe kwouMwari kunoratidzwa muupenyu hwoMuponesi panyika, tinoona ‘Mwari anesu.’”

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> “Satana anomiririra murairo waMwari worudo somurairo woudyire. Anozivisa kuti hazvibviri kwatiri kuteerera zvirevo zvawo. Kupunzika kwavabereki vedu vokutanga, pamwe chete nenhamo yose yakabva kwazviri, anokukandira pamusoro poMusiki, achitungamirira vanhu kuti vaone Mwari somuvambi wechivi, nokutambudzika, norufu. Jesu aifanira kufukura kunyengera uku. Somumwe wedu aifanira kupa muenzaniso wokuteerera. Nokuda kwaizvozvo akazvitakurira hunhu hwedu, akapfuura nomuzviitiko zvedu. ‘Pazvinhu zvose aifanira kuitwa akafanana nehama dzake.’ VaHebheru 2:17. Dai taifanira kutakura chinhu chipi nechipi chisina kutsungirirwa naJesu, ipapo pachinhu ichocho Satana aizomiririra simba raMwari serisina kutikwanira. Naizvozvo Jesu ‘akaidzwa pazvinhu zvose sesu.’ VaHebheru 4:15. Akatsungirira miedzo yose yatinoiswa pasi payo. Uye haana kushandisa nokuda kwake pachake simba ripi neripi risingapiwi kwatiri pachena. Somunhu, akasangana nomuedzo, akakunda nesimba raakapiwa naMwari. Anoti, ‘Ndinofarira kuita kuda kwenyu, haiwa Mwari wangu; zvirokwazvo murairo wenyu uri mukati momwoyo mangu.’ Mapisarema 40:8. Sezvaaifamba achiita zvakanaka, nokuporesa vose vakanga vachitambudzwa naSatana, akajekesera vanhu chimiro chomurairo waMwari uye hunhu hwokumushumira. Upenyu hwake hunopupura kuti nesuwo zvinobvira kuteerera murairo waMwari.

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> “NohuMwari hwake, Kristu akabata vanhu; nouMwari hwake, anobata chigaro choushe chaMwari. SoMwanakomana womunhu, akatipa muenzaniso wokuteerera; soMwanakomana waMwari, anotipa simba rokuteerera. Aiva Kristu akataura naMozisi ari mugwenzi paGomo reHorebhi achiti, ‘NDINI WANDIRI…. Zvino uchati kuvana vaIsraeri, NDINI andituma kwamuri.’ Eksodho 3:14. Ichi ndicho chaiva chipikirwa chokununurwa kwaIsraeri. Naizvozvo paakauya ‘akafanana navanhu,’ akazvizivisa saNDINI. Mwana weBheterehema, Muponesi munyoro uye anozvininipisa, ndiMwari ‘akaratidzwa panyama.’ 1 Timoti 3:16. Uye kwatiri anoti: ‘NDINI Mufudzi Akanaka.’ ‘NDINI Chingwa chipenyu.’ ‘NDINI Nzira, neChokwadi, noUpenyu.’ ‘Masimba ose akapiwa kwandiri kudenga napanyika.’ Johane 10:11; 6:51; 14:6; Mateu 28:18. NDINI chisimbiso chechipikirwa choga choga. NDINI; musatya. ‘Mwari anesu’ ndicho chivimbo chokununurwa kwedu kubva muchivi, chisimbiso chesimba redu chokuteerera murayiro wokudenga.” The Desire of Ages, 23, 24.

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