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

Incwadi kaDaniyeli — Inombolo Elikhulu Elinamashumi Asibhozo Anesibini

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Imanyano Neemfazwe Zobuprofeti: Ukusuka kuSeleucus Wamandulo ukuya kwiJiyopolitiki Yangoku

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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.

Iindinyana zeshumi elinesithathu neyeshumi elinesine zichaza imbali apho uSeleucus noFilipu waseMakedoni babesakha umanyano, yaye bona bafuzisela i-United States, engumkhosi wokuqala wesixhaso seRoma, yaye iMakedoni (iGrisi) iluphawu lweZizwe eziManyeneyo. Kule mbali yokuqala, umanyano lokumkani wasemntla (uSeleucus) noFilipu (iGrisi), lumele imbali ekhokelela kwiDabi lasePanium, elathi, kwiinkulungwane ezimbini kamva, igama lalo dolophu latshintshwa lisuka kuPanium laba yidolophu yaseKesareya Filipi. Igama elimbaxa laloo dolophu lalingengokukhumbula umanyano lukaSeleucus noFilipu waseMakedoni.

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.

Igama elithi “Kesareya Filipi” livela kuguquko lwembali lwesixeko sakudala esasibizwa ngokuba yiPaneas okanye yiPanium. Ekuqaleni isixeko sasibizwa ngokuba yiPaneas ngenxa yokusondela kwaso kumthombo obalaseleyo owawunikezelwe kuthixo wamaGrike uPan. Lo mthombo, owawuyindawo yonqulo ebalulekileyo kumaxesha amandulo, wawuphuma amanzi awo aye kungena kuMlambo iYordan.

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.

Ngexesha lolawulo lukaKumkani uHerode Omkhulu, malunga nenkulungwane yoku-1 phambi kukaKristu, isixeko sahlaziywa kakhulu, sandiswa, saza sahonjiswa. IKesareya Filipi yathiywa nguHerode Filipi, unyana kaHerode Omkhulu. Wathiya isixeko ngokuba yiKesareya ngenjongo yokunika imbeko kuMlawuli wamaRoma uKesare Agasto, waza wongeza uFilipi ngegama lakhe, ngaloo ndlela kwaba yiKesareya Filipi. Ngoko ke, “iKesareya Filipi” yindibaniselwano ka“Kesareya,” ebonakalisa imbeko kaHerode kuKesare Agasto, no“Filipi,” onika imbeko kuHerode Filipi.

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.

Ngokwesiprofeto iPanium inxulunyaniswa nomanyano phakathi kukaSeleucus noPhilip waseMakedoni, kwanobudlelane phakathi kukaKesare noHerode Philip. Olo manyano lubini lubhekisa kumanyano phakathi kwe-United States ne-United Nations olulandela ukuwa kweRashiya kaPutin njengoko imelwe nguSeleucus noPhilip. Kananjalo lumela umanyano phakathi koPopu, ongumama, ne-United States, eyintombi, njengoko limelwe nguKesare noPhilip, ababesombini bengabameli baseRoma. Ngokudibeneyo zibonisa i-United States ifikelela “phesheya komsantsa ukuze ibambe isandla samandla obuRoma,” yaye ifikelela “ngaphaya kwenzonzobila ukuze ixhawulane 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.

IPanium imela iziko lonqulo lwamaGrike lothixo uPan. Umthombo owawunikelwe kuthixo wamaGrike uPan, ngelo xesha wawukwaziwa kananjalo ngokuba “ziiSango zeHadesi,” yaye xa uYesu wayetyelele apho, amazwi aKhe ngee“Sango zeHadesi,” abonakalisa umzabalazo phakathi kweempawu zopolitiko nezenkolo zamaGrike (ubuzwe behlabathi), kunye nobuProtestanti obuwexukayo, owenzeka ngemihla yokugqibela. Yimfazwe eyaqalwa kuqala nguMongameli osisityebi owashukumisa ubukumkani bamaGrike kwindinyana yesibini. Yimfazwe yangaphandle yehlabathi liphela, yaye ikwayimfazwe yangaphakathi ebandakanya iUnited States.

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.

Inkolo yobuzwe behlabathi yinkolo yenamba, ethi kwimeko yethu yanamhlanje ibe yinkolo ye-woke-ism. Ngo-2020, irhamncwa eliphuma emhadini ongenasiphelo, elichongwe kwisiTyhilelo isahluko seshumi elinanye, labonakalisa amandla alo ezopolitiko nezenkolo, laza labulala zombini iimpondo zerhamncwa lomhlaba. Loo mhadi ongenasiphelo, phakathi kwezinye izinto, umelwe “nguMthombo kaPan,” owawondla uMlambo iYordan.

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.

Kwintsomi yamaGrike, uPan wayenxulunyaniswa nendalo, intlango, nomculo wasemaphandleni, yaye ubukho bomthombo owawunikezelwe kuye babunentsingiselo yonqulo kwabo babemnqula. Uthixo uPan usoloko eboniswa enemilenze, iimpondo, neendlebe zebhokhwe. UPan wayegqalwa njengothixo wabalusi nowemihlambi, yaye wayedla ngokuboniswa njengothixo odlalayo nonobuqhophololo owayexhentsa emahlathini nasezintabeni. Umfanekiso kaPan njengothixo onemilenze yebhokhwe uyavumelana noDaniyeli isahluko sesibhozo, apho iGrisi imelwe yinkunzi yebhokhwe. Iibhokhwe zizilwanyana eziqhelekileyo zasekhaya kwiGrisi yamandulo, yaye zazisoloko zifumaneka kwimimandla eneentaba apho kwakukholelwa ukuba uPan uyabhadula khona. Lo mzobo waba luphawu olubalulekileyo kwimifanekiso kaPan yaza yaqhubeka kubugcisa nakuncwadi lwamaGrike olubonisa lo thixo, kuquka nemali yesizwe.

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.”

Xa uYesu wayetyelele eKesareya Filipi, wachaza ukuba “amasango eSihogo” akayi kuloyisa ibandla. Oko uPetros wakutshoyo ekuphenduleni umbuzo kaYesu kuqondwa kwimbali nakwisithethe sobuKristu njenge “Sivumo sobuKristu.”

> 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.

> Ke kaloku uYesu wafika kwimida yaseKesareya Filipi, wabuza abafundi bakhe, esithi, Bathi abantu ndinguye bani na mna, uNyana womntu? Bathi ke bona, Abanye bathi unguYohane umBhaptizi; abanye bathi unguEliya; abanye ke bathi unguYeremiya, nokuba ungomnye wabaprofeti. Wathi kubo, Ke nina nithi ndinguye bani na? Waphendula uSimon Petros wathi, UnguKristu, uNyana woThixo ophilileyo. Waphendula ke uYesu wathi kuye, Unoyolo wena, Simon Baryona; ngokuba akutyhilelwanga yinyama negazi oko, koko nguBawo osemazulwini. Nam ke ndithi kuwe, Wena unguPetros, yaye phezu kweli litye ndiya kulakha ibandla lam; namasango esihogo akayi kuloyisa. Ndiya kukunika izitshixo zobukumkani bamazulu; yaye oko sukuba ukubophile emhlabeni kuya kubotshwa ezulwini; noko sukuba ukukhulule emhlabeni kuya kukhululwa ezulwini. Wandula ke wayalela abafundi bakhe ukuba bangaxeleli bani ukuba unguYesu uKristu. Mateyu 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.

Le ndima ibalulekile kuba imele umzuzu obalulekileyo kakhulu enkonzweni kaYesu nasekuphuhlisweni kwethiyoloji yobuKristu. Ukuvuma kukaPetros uYesu njengoMesiya, uNyana kaThixo ophilayo, kuthathwa njengesiseko sokholo lobuKristu nelitye lembombo ekwakhelwa kulo ibandla. Ibinzana elithi “phezu kweli litye ndiya kulakha ibandla lam” litolikwa kwisithethe samaKatolika njengelibhekisa kuPetros ngokwakhe, lowo uYesu amchaza njengeli “liwa” ekwakuya kwakhelwa phezu kwalo ibandla. Le ngcaciso isebenza njengesiseko sobungangamsha bukapopu negunya lakhe kwithiyoloji yamaKatolika.

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.

Kwi-theoloji yamaProtestanti, “ilitye” aliqondwa njengelibhekisa kuPetros ngokwakhe, koko libhekisa ekuvunyweni kokholo kukaPetros kuYesu njengoMesiya noNyana kaThixo. Ngokolu luvo, isiseko secawa asinguPetros, koko kukuvuma ukuba uYesu unguKristu noNyana kaThixo. Nokuba lutoliko luni lwetheoloji olwamkelwayo, Ukuvuma kukaPetros kuMateyu 16:13–20 kuthathwa njengesahluko esisembindini nesisiseko kwinkolo yobuKristu, sigxininisa ubuwena bukaYesu njengoMesiya noNyana kaThixo, size siqinisekise umsebenzi nenjongo yecawa.

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.

Kweli nqaku langaphambili sabonisa isicatshulwa esivela ku-The Desire of Ages, apho uDade White achaza eminye yemiba enxulumene notyelelo lukaKristu eKesareya Filipi. Enye yeengongoma aziphawulayo yeyokuba uKristu wabathabatha abafundi wabakhupha kude nempembelelo yamaYuda ngenjongo yokubeka phambili izifundo zaseKesareya Filipi.

> “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.

> “UYesu nabafundi baKhe babesele befikile komnye wemizi ekufuphi neKesareya Filipi. Babengaphaya kwemida yaseGalili, kummandla apho unqulo-zithixo lwaluxhaphake khona. Apha abafundi babekhutshiwe kude nempembelelo elawulayo yobuYuda, baza bangeniswa kunxulumano olusondeleyo ngakumbi nonqulo lwabahedeni. Macala onke kubo kwakubonakaliswa iintlobo zeenkolelo zobuxoki ezazikho kuzo zonke iindawo zehlabathi. UYesu wayenqwenela ukuba ukubona ezi zinto kubakhokelele ekubeni bazive uxanduva lwabo kumahedeni. Ngexesha lokuhlala kwaKhe kulo mmandla, Wazama ukurhoxa ekufundiseni abantu, aze azinikele ngokugqibeleleyo ngakumbi kubafundi baKhe.” 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.

Ngomhla we-18 kuJulayi, 2020, uKristu wabakhupha abafundi bakaSeptemba 11, 2001 phantsi kwempembelelo yobu-Adventism baseLawodike. Ukudaniswa kokuqala kumzekeliso weentombi ezilishumi kwavelisa ukwahlulwa kwentshukumo kwindibano yabagculeli eyayikwinkqubo yokudlulwa. Le nyaniso yazaliseka kwimbali yamaMillerite ngomhla we-19 kuAprili, 1844, yaza yaphinda yazaliseka ngomhla we-18 kuJulayi, 2020. Emva koko kwaqalisa imbali yexesha lokulibala, yaye iphethe uphawu lwe“Nyanaiso” kuzo zombini intshukumo yengelosi yokuqala neyesithathu.

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.

Ukudana kokuqala kokokuqala kwezi mpawu zintathu zendlela, yaye imbali iphela ngoKudana Okukhulu lwango-Oktobha 22, 1844, olufuzisela “inyikima enkulu” yesiTyhilelo isahluko seshumi elinanye. Isiqalo, unobumba wokuqala woonobumba besiHebhere, simela ukudana, yaye isiphelo, unobumba wamashumi amabini anesibini woonobumba besiHebhere, naso simela ukudana. Unobumba weshumi elinesithathu, omela uvukelo, uchaza ukudana kweentombi eziziziyatha ezibonakalisa imeko yazo elahlekileyo xa isimemo saphakathi kobusuku sichaza ukuba ngoobani abalungiselele ingxaki nabangazange bayilungiselele. Oonobumba abangamashumi amabini anesibini besiHebhere bamele uphawu lokudityaniswa kobuThixo nobuntu oluzalisekiswa ngaphakathi kwale mbali, nangona imbali yamaMillerite imela iKadeshe yokuqala, yaye imbali yethu namhlanje imela iKadeshe yokugqibela.

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.

Le migca mibini iyahambelana, kodwa omnye umele ukusilela kwabantu bakaThixo, aze omnye umele uloyiso lwabantu bakaThixo. Kungekudala phambi komnqamlezo, uYesu wazisa abafundi baKhe ePanium, njengoko kanye ezise nabafundi baKhe bemihla yokugqibela ePanium, yaye ngokwenza oko wavumela ukudana ukuba kususe abafundi baKhe bemihla yokugqibela “kwimpembelelo elawulayo” yoBuvangeli bama-Adventist baseLawodike, obumelwe “bubuYuda” kwimbali kaMateyu isahluko seshumi elinesithandathu. Ngokwenza oko, kwangaxeshanye wabazisa abafundi baKhe kunxibelelwano olusondeleyo ngakumbi nobuhedeni, ngaloo ndlela emela imeko yokusebenza yabafundi baKhe bemihla yokugqibela, ngoku abaphila ekubonakaleni okupheleleyo kwamandla kaSathana amelwe ziinkqubo zonxibelelwano zale mihla ezisetyenziswayo ukukhokela ihlabathi liphela ekwamkeleni uphawu lwerhamncwa.

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.

Imbali yaseKesareya Filipi iyahambelana nembali yeMfazwe yasePanium, kunye neendinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu. UKristu nabafundi baKhe babemi emthunzini womnqamlezo, befuzisela abafundi baKhe bemihla yokugqibela bemi emthunzini womthetho weCawa. Apho, kwiindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu, eyayiyiKesareya Filipi, kwaneyiMfazwe yasePanium, ekulapho simi khona namhlanje, uKristu waqalisa ukufundisa abafundi baKhe ngoko kwakusele kuza kwenzeka kwindinyana yeshumi elinesithandathu.

> “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.

> “Wayesele eza kubaxelela ngokubandezeleka okwakumlindele. Kodwa kuqala wahamba waya yedwa, waza wathandaza ukuze iintliziyo zabo zilungiswe ukuba zamkele amazwi Akhe.” 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.

Phambi kokuba uKristu axelele abafundi baKhe ngomnqamlezo, waqala wemka, okanye walibazisa, ngaloo ndlela ephawula ixesha lokulibazisa emzekelisweni nakwimbali ukusukela ngoJulayi 18, 2020 ukuya kuJulayi 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.

> “Akuba ehlangene nabo, akazange ngoko nangoko adlulisele oko wayenqwenela ukukubadlulisela. Phambi kokwenza oku, wabanika ithuba lokuvuma ukholo lwabo kuYe ukuze bomelezwe ngenxa yovavanyo oluzayo.” 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.

NgoJulayi ka-2023, iNkosi yaqalisa ukunika ithuba kwabo babebandakanyekile ekudanisekeni, ukuba bavakalise ukholo lwabo. Yenza oko ngokuvula umyalezo kaHezekile amashumi amathathu anesixhenxe, owawusisiqinisekiso somyalezo kaSeptemba 11, 2001. Yayilusonto olwadibanisa ixesha lokutywinwa ukusuka kuSeptemba 11, 2001 nomthetho weCawa oza kufika kungekudala. Yenza oko ngokubeka ukudaniseka kukaJulayi 18, 2020 kwisakhiwo senyaniso, kuba abo babekulungele ukubona babenokuqonda ukuba yonke intshukumo yohlaziyo inomxholo ohamba kuwo wonke umlando wayo ongcwele okhethekileyo.

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.

Ngemihla yokugqibela, isigidimi sosizi lwesithathu safika ngoSeptemba 11, 2001, kwaza kwavakaliswa isigidimi sobuxoki sosizi lwesithathu esavelisa ukudana; kodwa isigidimi esabuyisela ebomini emva kweentsuku ezintathu nesiqingatha zokuba ngamathambo afileyo, awomileyo, athe saa, saba sisigidimi semimoya emine, ekwangulo sosizi lwesithathu.

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 bemihla yokugqibela banokubona, ukuba bakhetha ukubona, ukuba iimpawu-ndlela ezintathu zokutywinwa kwekhulu elinamashumi amane anesine amawaka zingumxholo omnye kwinyathelo ngalinye, kwanokuba kwinyathelo lesibini, imvukelo emelwe ngunobumba weshumi elinesithathu woonobumba besiHebhere yaqinisekisa isigidimi njenge “Nyaniso.” Ubungqina besibini iNkosi eyabunikelayo babukukuba ukuphoxeka kokuqala kweentshukumo zangaphambili zoguquko kwakusekelwe kwimvukelo nxamnye nentando kaThixo etyhiliweyo, nokuba yayinguMoses engamsokoli unyana wakhe, okanye yayingu-Uza echukumisa ityeya, okanye yayinguMarta noMariya bethandabuza ilizwi likaYesu malunga nokufa kukaLazaro. Umgca wenguquko ekuphela kwawo ongazange uxhase inyaniso yokuba ukuphoxeka kokuqala kwakusekelwe ekungathobeleni yayingumbutho woguquko wamaMillerite, kodwa kwaboniswa kwangelo xesha ukuba imbali yamaMillerite yayinazo iimpawu-ndlela zangaphakathi ezazisekelwe kwinyaniso yowesibhozo, engowabasixhenxe.

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.

Inyaniso yokuba owesibhozo ungowabasixhenxe yinxalenye ebalulekileyo yesiTyhilelo sikaYesu Kristu esithe ngoku siyatyhilwa, yaye ukuguquka kwentshukumo yamaMillerite yaseFiladelfiya iye ecaweni yaseLawodike yayiluphawu lwendlela olwachonga ixesha apho intshukumo yaseLawodike yengelosi yesithathu yayiza kuguqukela kwintshukumo yaseFiladelfiya yamawaka alikhulu anamashumi amane anesine. Ngaloo ndlela, inyaniso yokuba ukuphoxeka kokuqala kwamaMillerite kwazaliseka ngaphandle kokuba intshukumo yawo ibonakalise ukungathobeli, yanika umahluko kulolo phawu lwendlela lunye ngemihla yokugqibela apho intshukumo yaseLawodike yengelosi yesithathu yayiza kungathobeli ize ivelise ukuphoxeka, yaye ngokwenjenjalo yayiza kuhambelana nophawu lwendlela lwamaMillerite, ize ivelise ingqiqo yokubona ukuba intshukumo yamawaka alikhulu anamashumi amane anesine yeyona yesibhozo, engowabasixhenxe.

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.

NgoJulayi 2023, iNkosi yamisela “ilizwi entlango” ukuze ilungiselele abantu bayo bemihla yokugqibela ingxaki yomthetho weCawa, yaye xa yabuyayo ekulibazisekeni emthandazweni isiya kubafundi, yabanika ithuba lokuvakalisa ukholo lwabo. Ngemihla kaKristu umyalezo wawungobhaptizo lwaKhe, indawo apho uYesu waba nguYesu Kristu. Eso siphawuli-ndlela sihambelana noSeptemba 11, 2001, yaye abafundi baKhe babuzwa into amadoda ayecinga ngayo, baza emva koko babuzwa into abafundi ngokwabo ababecinga ngayo ngoKristu.

> “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?’

> “Ekubeni ehlangene nabo, akazange ngoko nangoko adlulisele oko wayenqwenela ukubanika kona. Phambi kokuba enze oku, wabanika ithuba lokuvuma ukholo lwabo kuye ukuze bomelezwe ngenxa yovavanyo oluzayo. Wabuza wathi, ‘Bathini abantu ukuthi mna, uNyana woMntu, ndingubani na?’”

> “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.

> “Okubuhlungu kukuba abafundi banyanzeleka ukuba bavume ukuba uSirayeli wayesilele ukumqonda uMesiya wabo. Abanye ngenene, xa babona imimangaliso yaKhe, babemvakalise enguNyana kaDavide. Izihlwele ezazondliwe eBhetesayida zazinqwenela ukumvakalisa enguKumkani kaSirayeli. Abaninzi babekulungele ukumamkela njengomprofeti; kodwa abazange bakholwe ukuba wayenguMesiya.” 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.

Uninzi lwama-Adventist aluzange lukholwe kwishwangusha lesithathu langoSeptemba 11, 2001. Bakholwa kwezinye zezimangaliso zeLizwi lesiprofeto ezazivezwe kulo mbutho, yaye abanye baqonda ukuba umyalezo wangoSeptemba 11, 2001 wawuneziqalelo ezithile zenyaniso, kodwa abazange bakholwe ngokwenene kumabango angoSeptemba 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:

Ibango lomhla we-11 kuSeptemba 2001 lalifuziselwe libango lomhla we-11 kuAgasti 1840, yaye elo bango lavakaliswa nguDade White xa wayegqabaza ngokuzaliseka komhla we-11 kuAgasti 1840. Wathi:

> “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.

> “Ngalo kanye ixesha elalichaziwe, iTurkey, ngoonozakuzaku bayo, yamkela ukhuseleko lwamandla amanyeneyo aseYurophu, yaye ngaloo ndlela yazibeka phantsi kolawulo lweentlanga zobuKristu. Esi siganeko sazalisekisa kanye kanye isiprofeto. Kwathi kusakuba kwaziwa oku, izihlwele zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyamkelwa nguMiller nabo wayesebenzisana nabo, yaye intshukumo ye-advent yanikwa amandla amangalisayo. Amadoda okufunda nawodumo amanyana noMiller, kokubini ekushumayeleni nasekupapasheni iimbono zakhe, yaye ukusukela ngowe-1840 ukuya kowe-1844 umsebenzi wanwenwa ngokukhawuleza.” 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.

Oko kwaqinisekiswayo ngo-Agasti 11, 1840, yayikukuba iimbono zikaMiller zesiprofeto zazichanekile, yaye ibango likaSeptemba 11, 2001, liluqinisekiso lokuba iimbono zesiprofeto zeFuture for America zichanekile. Isihlwele esingaguqukanga ngoJulayi ka-2023 sasingenako yaye sasingayi kuyamkela imfundiso esisiseko yokuba indlela yokusebenza eyayiyilwe nguKristu, yaza yaphathiswa iFuture for America, ngenene yiyo indlela yokusebenza yemvula yasemva. Kodwa ke uKristu wababuza abafundi baKhe oko bona, hayi isihlwele, babesicinga.

> “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.’

> “Ngoku uYesu wabuza umbuzo wesibini, onxulumene nabafundi ngokwabo: ‘Ke nina nithi ndingubani na mna?’ UPetros waphendula wathi, ‘Wena unguKristu, uNyana woThixo ophilayo.’”

> “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.

> “Ukususela ekuqaleni, uPetros wayekholelwa ukuba uYesu unguMesiya. Abaninzi abanye ababetyatyekwe kukushunyayelwa kukaYohane uMbhaptizi, baza bamkela uKristu, baqalisa ukuthandabuza ngobuthunywa bukaYohane akuba evalelwe entolongweni waza wabulawa; yaye ngoku bathandabuza nokuba uYesu unguMesiya na, lowo babemlindele ixesha elide kangako. Abaninzi kubafundi ababelindele ngenzondelelo enkulu ukuba uYesu athabathe indawo yaKhe etroneni kaDavide bamshiya akuba beqondile ukuba wayengenanjongo injalo. Kodwa uPetros namaqabane akhe abazange bajike ekunyanisekeni kwabo. Indlela eguquguqukayo yabo babedumisa izolo baze bagwebe namhlanje ayizange ilutshabalalise ukholo lomlandeli oyinyaniso woMsindisi. UPetros wavakalisa wathi, ‘Wena unguKristu, uNyana kaThixo ophilileyo.’ Akazange alinde izithozelo zobukumkani ukuba zithwesise iNkosi yakhe isithsaba, koko wamamkela ekuhlazisweni kwaKhe.”

> “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.

> “UPetros wayevakalise ukholo lwabalishumi elinesibini. Kanti ke abafundi babesekude kakhulu ekuqondeni umsebenzi kaKristu. Ukuchasa nokumchaza gwenxa okwenziwa ngabefundisi nabalawuli, nangona kwakungenako ukubajikisa kuKristu, sekunjalo kwabafaka ekudidekeni okukhulu. Babengayiboni ngokucacileyo indlela yabo. Impembelelo yoqeqesho lwabo lwasekuqaleni, imfundiso yoorabhi, namandla esithethe, kwakusekuthintela umbono wabo wenyaniso. Amaxesha ngamaxesha imitha exabisekileyo yokukhanya evela kuYesu yayibakhanyisela, ukanti kaninzi babefana namadoda aphuthaphuthayo phakathi kwezithunzi. Kodwa ngalo mhla, phambi kokuba baziswe bajongane ubuso ngobuso novavanyo olukhulu lokholo lwabo, uMoya oyiNgcwele wehla phezu kwabo ngamandla. Okwexeshana elifutshane amehlo abo asuswa ‘kwezibonwayo,’ ukuze abone ‘ezingabonwayo.’ 2 Korinte 4:18. Phantsi kwesigqubuthelo sobuntu baqonda uzuko loNyana kaThixo.

> “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.

> “UYesu waphendula uPetros, esithi, ‘Unoyolo wena, Simon Bar-jona; kuba oku akukutyhilelwanga yinyama negazi, koko nguBawo osemazulwini waM.’” Ulangazelelo Lwamaxesha, 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.

Ukuvuma kukaPetros ekuchazeni ukuba uKristu unguNyana kaThixo, kwathetha ngokuthe ngqo kumbuzo wokuvavanywa waloo mbali. Ixesha lalifikile lokuba uMesiya abonakale, njengoko kumiselwe liLizwi likaThixo lesiprofeto, yaye kuphela abo bamkelayo loo nyaniso ababeza kubalwa phakathi kwabo bamelwe yintetho kaPetros. UPetros umele abo bamkelayo umyalezo owamiselwa ngoSeptemba 11, 2001, nabase bavuma ukuba uYesu unguNyana kaThixo. “UPetros wayevakalise ukholo lwabalishumi elinababini,” yaye abo balishumi elinababini awayebamele babengamakhulu alikhulu anamashumi amane anesine amawaka. Ngenxa yesi sizathu, uKristu waliguqula igama likaPetros lisuka kuSimon Bar-jona laba nguPetros kweso sicatshulwa.

“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.

“USimon” uthetha ukuthi “lowo uvayo,” yaye “bar” uthetha ukuthi “unyana ka-,” kwaye uYona uthetha “ihobe.” USimon wayemela abo balivayo ilizwi lehobe, elalimela iinyaniso ezinxulumene nobhaptizo lukaYesu, xa Waba nguKristu, ethanjiswe ngamandla, njengoko kwakumelwe ngokomfuziselo kukuhla koMoya oyiNgcwele ekwimo yehobe.

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.

Imigca yohlaziyo iyahambelana, yaye uYohane umele amaMillerite, awathi ngomhla we-11 kuAgasti 1840 adla incwadi encinane. UYeremiya uyahambelana neso siganeko, yaye xa wayidlayo incwadi encinane, wandula wabizwa ngegama likaThixo.

> 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.

> Amazwi akho afunyanwa, ndawadla; nelizwi lakho laba luvuyo nokugcoba kwentliziyo yam; kuba ndibizwa ngegama lakho, Yehova Thixo wemikhosi. Yeremiya 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.”

Xa iNkosi yangena emnqophisweni noAbram, yaliguqula igama lakhe laba nguAbraham, njengoko yenzayo nakuSarai nakuYakobi. Ukuguqulwa kwegama kubonakalisa ulwalamano lomnqophiso, yaye kuloo mqondiso wendlela apho umqondiso wobuThixo wehla khona, abantu bakaThixo mabawudle umyalezo, bangene emnqophisweni, aze ke ngoko igama labo liguqulwe. Njengommeli wabafundi bexesha likaKristu, uSimon Bar-jona wayemele abo “beva” umyalezo “wehobe.”

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.

Xa wanika ubungqina bokuba waqonda ukuba kweso siphawuli sendlela uYesu waba nguKristu, nokuba Yena wayenguNyana kaThixo, nako konke oko kuqukayo, ngoko ke uKristu wayitshintsha igama lakhe laba nguPetros. Wayevakalise umyalezo owawamkelwa ngabantu bomnqophiso bakaKristu baloo mbali, yaye ngokwenjenjalo wamela ngomfuziselo nekhulu elinamashumi amane anesine amawaka emihla yokugqibela.

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.

Unobumba “P” lulubumba lweshumi elinesithandathu kwi-alfabhethi yesiNgesi, yaye unobumba “E” lulubumba lwesihlanu kwi-alfabhethi, yaye unobumba “T” lulubumba lwamashumi amabini, unobumba “E” uyaphindwa, yaye igama liphela ngonobumba “R” olungoweshumi elinesibhozo. Ishumi elinesithandathu “liphindwe” ngesihlanu, “liphindwe” ngamashumi amabini, “liphindwe” ngesihlanu, “liphindwe” ngeshumi elinesibhozo lilingana nekhulu elinamashumi amane anesine amawaka. INgcali eMangalisayo yeelwimi yathetha noPetros ngesiHebhere, yaye iTestamente eNtsha yabhalwa ngesiGrike, yaye abaguquleli boHlelo lweKing James bavelisa iTestamente eNtsha ngesiNgesi.

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).

Nangona kukho amanyathelo amathathu eelwimi ezahlukeneyo, uKristu, onguNyana kaThixo, uMchazi weelwimi oMangalisayo, noMbali-mani oMangalisayo, wabeka umzekeliso wokutywinwa kwekhulu elinamashumi amane anesine amawaka kuMateyu isahluko seshumi elinesithandathu, ovumelana neMfazwe yasePanium, kwanokutyelela kwaKhe eKesareya Filipi. Wakwenza oko ngokusebenzisa ulawulo lwaKhe phezu kolwimi namanani, kuba unguPalmoni (uMbali-mani oMangalisayo), kwakunye neLizwi (uMchazi weelwimi oMangalisayo).

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “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.

> “Phantse kwiminyaka emalunga namawaka amabini eyadlulayo, ilizwi elinentsingiselo eyimfihlakalo laviwa ezulwini, livela etroneni kaThixo, lisithi, ‘Khangela, ndiyeza.’ ‘Idini nomnikelo awuthandanga, kodwa undilungiselele umzimba…. Khangela, ndiyeza (kumqulu wencwadi kubhaliwe ngam,) ukuze ndenze ukuthanda kwakho, Thixo.’ Hebhere 10:5–7. Kula mazwi kubhengezwa ukuzaliseka kwenjongo eyayifihlakele kususela kumaphakade. UKristu wayesele eza kuza kutyelela ihlabathi lethu, aze abe sesimweni sobuntu. Uthi, ‘Undilungiselele umzimba.’ Ukuba wayebonakele enobuqaqawuli obo wayenabo kunye noYise ngaphambi kokuba ihlabathi libekho, ngengazange sikwazi ukunyamezela ukukhanya kobukho bakhe. Ukuze sikwazi ukububona singatshatyalaliswa, ukubonakaliswa kobuqaqawuli bakhe kwagqunywa. Ubuthixo bakhe bagqunywa bubuntu,—ubuqaqawuli obungabonakaliyo bukwimo yomntu obonakalayo.

> “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.

> “Le njongo inkulu yayisele ibonakaliswe kwangaphambili ngeentlobo nangeempawu. Ityholo elivuthayo, apho uKristu wabonakala khona kuMoses, latyhila uThixo. Umqondiso owakhethwayo wokumela ubuThixo wawusisityalo esisezantsi, esasingathi asinamtsalane. Oku kwakugubungele Ongenasiphelo. UThixo onenceba yonke wasigquma isihomo saKhe ngowona mqondiso uthobekileyo, ukuze uMoses akwazi ukusijonga aze aphile. Ngokunjalo nasentsikeni yelifu emini nasentsikeni yomlilo ebusuku, uThixo wanxibelelana noSirayeli, etyhila ebantwini intando yaKhe, yaye ebanika ubabalo lwaKhe. Ubuqaqawuli bukaThixo babuthotyisiwe, nobungangamsha baKhe bagqunywa, ukuze umbono obuthathaka wabantu abanesiphelo ukwazi ukukubona. Ngokunjalo noKristu wayeza kuza ‘emzimbeni wokuthotywa kwethu’ (Filipi 3:21, R. V.), ‘ekwimo yabantu.’ Emehlweni ehlabathi wayengenabuhle bokuba bamnqwenele; ukanti wayenguThixo wenziwe inyama, ukukhanya kwezulu nomhlaba. Ubuqaqawuli baKhe bagqunywa, ubukhulu nobungangamsha baKhe bafihlwa, ukuze akwazi ukusondela kubantu abalusizi, abalingwayo.

> “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.

> “UThixo wamyalela uMoses ngenxa kaSirayeli, wathi, ‘Mabandenzele ingcwele, ukuze ndihlale phakathi kwabo’ (Eksodus 25:8), waza Wahlala engcweleni, phakathi kwabantu baKhe. Kuzo zonke iintshukumo zabo ezidinayo entlango, umqondiso wobukho baKhe wawunabo. Ngokunjalo uKristu wamisa umnquba waKhe phakathi kwenkampu yethu yobuntu. Wamisa intente yaKhe ecaleni kweentente zabantu, ukuze ahlale phakathi kwethu, aze asenze siqhelane nesimilo saKhe sobuthixo nobomi baKhe. ‘Ilizwi laba yinyama, laza lamisa umnquba phakathi kwethu (sabona uzuko lwaKhe, uzuko olungolowo uzelweyo yedwa evela kuYise), lizele lubabalo nenyaniso.’ Yohane 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.’

> “Ekubeni uYesu weza kuhlala nathi, siyazi ukuba uThixo uyazazi izilingo zethu, yaye uyavelana neentsizi zethu. Wonke unyana nentombi ka-Adam unako ukuqonda ukuba uMdali wethu ungumhlobo waboni. Kuba kuzo zonke iimfundiso zobabalo, kuzo zonke izithembiso zovuyo, kuzo zonke izenzo zothando, kuyo yonke imitsalane yobuthixo ebonakaliswe ebomini boMsindisi emhlabeni, sibona ‘uThixo unathi.’”

> “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.

> “USathana uwumisela kakubi umthetho kaThixo wothando ngokungathi ngumthetho wobugovu. Ubhengeza ukuba akunakwenzeka kuthi ukuthobela imithetho yawo. Ukuwa kwabazali bethu bokuqala, kunye nayo yonke imbandezelo ethe yavela kuko, uyibeka phezu koMdali, ekhokelela abantu ekubeni bambone uThixo njengombhali wesono, nowokubandezeleka, nowokufa. UYesu wayeza kutyhila le nkohliso. Njengomnye wethu wayeza kunikela umzekelo wokuthobela. Ngenxa yoko wazithwalisa indalo yethu, wadlula kumava ethu. ‘Ngokuba bekumfanele ukuba enziwe afane nabazalwana bakhe ezintweni zonke.’ Hebrews 2:17. Ukuba kwakufuneka sithwale nantoni na angazange ayinyamezele uYesu, ngoko kule ndawo uSathana wayeya kuwumisela amandla kaThixo ngokungathi awanelanga kuthi. Ngenxa yoko uYesu ‘wahendwa ngeento zonke njengathi.’ Hebrews 4:15. Wanyamezela lonke uvavanyo esingaphantsi kwalo. Kwaye akasebenzisanga, ngenxa yakhe ngokwakhe, naliphi na igunya elinganikelwayo ngokukhululekileyo nathi. Njengomntu, wajongana nesihendo, waza woyisa ngamandla awawanikwa nguThixo. Uthi, ‘Ndiyakunanzwa ukwenza ukuthanda kwakho, Thixo wam: ewe, umthetho wakho uphakathi kwentliziyo yam.’ Psalm 40:8. Njengoko wayehamba esenza okulungileyo, ephilisa bonke ababecinezelwe nguSathana, wabacacisela abantu ubuntu bomthetho kaThixo kunye nendalo yenkonzo yaKhe. Ubomi baKhe bungqina ukuba nathi kunokwenzeka ukuwuthobela umthetho kaThixo.”

> “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.

> “Ngobuntu baKhe, uKristu wachukumisa uluntu; ngobuthixo baKhe, ubambelela etroneni kaThixo. NjengoNyana womntu, wasinika umzekelo wokuthobela; njengoNyana kaThixo, usinika amandla okuthobela. YayinguKristu owathi esetyholweni esivuthayo eNtabeni iHorebhe wathetha kuMoses, esithi, ‘NDINGUYE ENDINGUYE…. Wothi ke kubantwana bakwaSirayeli, OTHI NDAKHO undithume kuni.’ Eksodus 3:14. Oku kwakusisithembiso sokuhlangulwa kukaSirayeli. Ngoko ke xa weza ‘ekwimo yabantu,’ wazazisa ngokuba unguNDINGUYE. Umntwana waseBhetelehem, uMsindisi othobekileyo nonobulali, nguThixo ‘obonakalaliswe enyameni.’ 1 Timoti 3:16. Kwaye kuthi uthi: ‘NDINGUMalusi olungileyo.’ ‘NDISISO isonka esiphilileyo.’ ‘NDIYINDLELA, NENYANISO, NOBOMI.’ ‘Lonke igunya ndilinikiwe ezulwini nasemhlabeni.’ Yohane 10:11; 6:51; 14:6; Mateyu 28:18. NDIKUYE ukuqinisekiswa kwazo zonke izithembiso. NDIKHO; musani ukoyika. ‘UThixo unathi’ usisiqinisekiso sokukhululwa kwethu esonweni, nesiqinisekiso samandla ethu okuthobela umthetho wezulu.” Ulangazelelo Lwamaphakade, 23, 24.

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