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

Incwadi kaDaniyeli - Inani Elinye Nenkulungwane Enamashumi Asibhozo Anesixhenxe

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

Isityhilelo seNgonyama: Ukusuka ePanium ukuya kuTywino lokugqibela

Author

Jeff Pippenger

Published

April 17, 2024

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When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Xa uYesu etyhila inyaniso yesiprofeto, umelwa njengeNgonyama yesizwe sakwaYuda; yaye eKesareya Filipi, iNgonyama yesizwe sakwaYuda yaqalisa ukutyhila ukuba “umele ukuya eYerusalem, eve ubunzima obuninzi kubadala nababingeleli abakhulu nababhali, abulawe, aze avuswe ngomhla wesithathu.” Ezo nyaniso ziyahambelana nesigidimi awasityhilayo ekuqaleni kwexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka, kwaza kwakhona ekupheleni kwangelo xesha linye kanye. Ezo nyaniso ziyahambelana nesigidimi esimelwe kwiindinyana zeshumi elinesithathu ukuya kweshumi elinesihlanu zesahluko seshumi elinanye sikaDaniyeli.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Xa Evula loo nyaniso kwabaliwaka elinamakhulu alikhulu anamashumi amane anesine, uyenza oko ngendlela yomgca phezu komgca, kuba kulapho kufunyanwa khona “izitshixo” zobukumkani bukaThixo. Ezo nyaniso zimele ukudliwa, kuba zizo izitshixo zobukumkani bukaThixo, yaye ubukumkani bukaThixo bumele ukuba bube ngaphakathi kubantu baKhe.

> And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

> Ke kaloku, akuba ebuzwe ngabaFarisi ukuba ubukumkani bukaThixo buya kuza nini na, wabaphendula wathi, Ubukumkani bukaThixo abuzi ngokubonakalayo; kananjalo abayi kuthi, Nanku apha! nokuba, Nanku phaya! kuba, yabonani, ubukumkani bukaThixo buphakathi kwenu. Luka 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Iidemon ziyakholwa, kanti ke ziyangcangcazela, kuba akwanelanga ukukholelwa nje “inyaniso.” Inyaniso imele ibe yinxalenye yakho njengoko kunjalo ngokutya okubonakalayo okutyiwayo. Kwimbali yeevesi zeshumi elinesithathu ukuya kweleshumi elinesihlanu, iNgonyama yesizwe sakwaYuda ityhila amatywina enyaniso anxulumene nomthetho weCawa oza kufika kungekudala, yaye ezo nyaniso zitywina itywina eziphaleni zeentombi ezizizilumko, phambi kwengxaki ezayo. INgonyama yesizwe sakwaYuda yayisazi kakuhle ubungqina bukaMateyu isahluko seshumi elinesithandathu, yaye utyelelo lwaYo eKesareya Filipi lwaluhambelana nobungqina bukaDaniyeli ngePanium, yaye Yayisazi ukuba isithunzi somnqamlezo awawema phantsi kwaso Yona nomfundi waYo eKesareya Filipi, sasimele isithunzi somthetho weCawa ozayo kwimbali yabantu baYo bemihla yokugqibela.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

> Ukususela ngelo xesha uYesu waqala ukubonisa abafundi bakhe ukuba umelwe kukuya eYerusalem, eve iintlungu ezininzi kubadala nababingeleli abakhulu nababhali, abulawe, aze avuswe ngomhla wesithathu. Wandula ke uPetros wamthabatha, waqalisa ukumkhalimela, esithi, Makube lee kuwe, Nkosi; oku akusayi kukwehlela. Ke yena wajika, wathi kuPetros, Suka emva kwam, Sathana; usisikhubekiso kum; ngokuba akunyamezeli izinto ezizezikaThixo, koko ezo zingezabantu. Waza uYesu wathi kubafundi bakhe, Ukuba kukho umntu ofuna ukuza emva kwam, makazincame, awuthabathe umnqamlezo wakhe, andilandele. Kuba othe wathanda ukusindisa ubomi bakhe uya kubulahla; kodwa othe wabulahla ubomi bakhe ngenxa yam uya kubufumana. Kuba uncedwa ngantoni na umntu, ukuba uthe walizuza ihlabathi liphela, ke wona umphefumlo wakhe walahleka? Okanye umntu uya kunikela ntoni na ukuze awubuyisele umphefumlo wakhe? Kuba uNyana woMntu uya kuza esebuqaqawulini bukaYise neengelosi zakhe; aze andule ukubuyekeza elowo ngokwemisebenzi yakhe. Inene ndithi kuni, Bakhona kwabemi apha abangayi kukuva ukufa, bade bambone uNyana woMntu esiza ebukumkanini bakhe. Mateyu 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Into yokuqala, yaye ke ngoko, isekelwe kumgaqo wokukhankanywa kokuqala, eyona nto ibalulekileyo uYesu awayixelela abafundi baKhe malunga neembandezelo zomnqamlezo, kukuba babeza kufuneka bathabathe owabo umnqamlezo, ukuba bakhetha ukumlandela Yena. UDade White uchaza ngokucacileyo ukuba umnqamlezo ukwangumkhono. Umkhono nomnqamlezo bayimifuziselo yentando yomntu siqu, yaye konke kuxhomekeke ekusetyenzisweni ngokufanelekileyo kwentando. Amandla axhasa itempile kaThixo ayiMvana eyayixheliwe yaza yaxhonywa “entsikeni”. IMvana exheliweyo imela ukubethelelwa kwendalo esezantsi yenyama, yaye “intsika” ekuxhonywa kuyo inyama efileyo yintando. UKristu wanikela ngomzekelo waKhe wokuba koyiswa njani ngokuhlala egcina intando yaKhe iphantsi kwentando kaYise, yaye ngenxa yokuwufeza loo msebenzi, wahlala phantsi etroneni noYise. Umfuziselo wokoyisa yiMvana exheliweyo exhonywe entsikeni. Zonke ezi nyaniso zinxulumene ngokuthe ngqo nabo bamelwa njengoPetros.

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

KwiFiladelfiya, emelwe yintente yase-Exeter, kuthiwa:

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Lowo woyisayo ndiya kumenza intsika etempileni kaThixo wam, angabi saphuma phandle kwakhona; yaye ndiya kubhala phezu kwakhe igama likaThixo wam, negama lomzi kaThixo wam, oyiYerusalem entsha, owehla uphuma ezulwini kuThixo wam; ndibhale phezu kwakhe negama lam elitsha. Lowo unendlebe makeve oko uMoya akuthethayo kuwo amabandla. ISityhilelo 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Lowo woyisayo njengokuba noKristu woyisayo uya kwamkela igama elitsha, kanye njengokuba kwenzekayo kuSimon Barjonah, yaye baya kuba yintsika etempileni kaThixo, njengokuba noKristu eyiMvana eyaxhelwayo neyanqunyanyiswayo entsikeni etempileni kaThixo. Xa beyisile njengokuba noKristu woyisayo, baya kuhlala etroneni ezindaweni zasezulwini, njengokuba wenzayo noKristu.

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

KwiLaodike, emelwe yintente yaseWatertown, kuthiwa:

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

> Niyabona, ndimi emnyango, ndinkqonkqoza; ukuba kukho umntu olivayo ilizwi lam, avule umnyango, ndiya kungena kuye, ndidle naye, naye adle nam. Lowo woyisayo ndiya kumnika ukuba ahlale nam etroneni yam, njengokuba nam ndoyisayo, ndaza ndahlala noBawo etroneni yakhe. Lowo unendlebe, makeve oko akuthethayo uMoya kuwo amabandla. ISityhilelo 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Inyaniso yokuqala uYesu awayixelela abafundi xa wayeqalisa ukutyhila iintlungu zomnqamlezo yayikukuba abantu bamele boyise kanye njengoko Yena wayebeke umzekelo wokoyisa. Abantu bamele babethelele emnqamlezweni inyama kunye neenkanuko zayo neminqweno yayo. Xa oku kwenziwe, baya kuhlala kwiindawo zasezulwini.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

> Naxa sasifile ezonweni, wasivusa kunye noKristu, (nisindisiwe ngobabalo) waza wasiphakamisa kunye naye, waza wasihlalisa kunye naye ezindaweni zasezulwini kuKristu Yesu. Efese 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Emva kokuvakalisa inyaniso yokubethelelwa emnqamlezweni, ngokwembono yoxanduva lomntu ngamnye, iNgonyama yesizwe sakwaYuda yongeza enye inyaniso ethetha ngemihla yokugqibela.

> For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

> Kuba umntu uncedwa yintoni na, ukuba uthe wazuza ihlabathi liphela, aze aphulukane nomphefumlo wakhe? Okanye umntu uya kunikela ngantoni na ukuze awufumane kwakhona umphefumlo wakhe? Kuba uNyana woMntu uya kuza eluzukweni lukaYise ekunye neengelosi zakhe; aze andule ukuvuza elowo ngokwemisebenzi yakhe. Inene ndithi kuni, bakho abathile kwabemi apha, abangayi kuva ukufa, bade babone uNyana woMntu esiza ebukumkanini bakhe. Mateyu 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Xa umyalezo Wokukhala Kwasezinzulwini Zobusuku uvulwa liNgonyama yesizwe sakwaYuda ngexesha lokugqibela lokutywinwa kwekhulu elinamashumi amane anesine amawaka, kuya kubakho abathile abangayi kufa. Waza ke wathetha ngokukodwa kwikhulu elinamashumi amane anesine amawaka, abantu baKhe bemihla yokugqibela abangayi kungcamla ukufa. Ngoko ke, kwiintsuku ezintandathu emva kotyelelo lwaKhe eKesareya Filipi, iNgonyama yesizwe sakwaYuda yatyhila inyaniso eyayiza kuqinisa abafundi baYo ngenxa yengxaki ezayo yomnqamlezo, kodwa ngokubaluleke ngakumbi yayithetha ngomthetho weCawa oza kufika kungekudala.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

> Kwathi emva kweentsuku ezintandathu uYesu wathabatha uPetros, noYakobi, noYohane umntakwabo, wabanyusela bodwa entabeni ephakamileyo. Waguqulwa imo phambi kwabo; ubuso bakhe bakhazimla njengelanga, nezambatho zakhe zaba mhlophe njengokukhanya. Nanko ke, kwabonakala kubo ooMoses noEliya bethetha naye. Waphendula ke uPetros, wathi kuYesu, Nkosi, kulungile ukuba sibe lapha; ukuba uyathanda, masenze apha iminquba emithathu; omnye ube ngowakho, omnye ube ngokaMoses, omnye ube ngokaEliya. Wathi esathetha, nanko ilifu eliqaqambileyo labagubungela; nalo nantsi ilizwi liphuma efini, lisithi, Lo nguNyana wam oyintanda, endikholisiweyo nguye; mveni yena. Bathi bakuva oko abafundi, bawa ngobuso babo, boyika kakhulu. Weza uYesu, wabachukumisa, wathi, Sukani, musani ukoyika. Bathe ke bakuphakamisa amehlo abo, ababonanga mntu, nguYesu yedwa kuphela. Bathi besihla entabeni, uYesu wabayala, esithi, Musani ukulixelela bani eli phupha, ade uNyana woMntu avuke kwabafileyo. Bambuza ke abafundi bakhe, besithi, Kungani na ababhali besithi uEliya umele afike kuqala? Waphendula ke uYesu, wathi kubo, UEliya yena okunene uya kuza kuqala, azibuyisele zonke izinto. Ke ndithi kuni, uEliya usele efikile, baza abamazi, benza kuye konke abebekuthanda. Kwangokunjalo noNyana woMntu uya kuva ubunzima kubo. Baza ke abafundi baqonda ukuba wayethetha kubo ngoYohane umBhaptizi. Mateyu 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Kwisicatshulwa, iNgonyama yesizwe sakwaYuda ityhila izitywina zeenyaniso ezitywina ikhulu elinamashumi amane anesine amawaka kanye phambi kokuvalwa kwexesha lovavanyo, kuba “ixesha lisondele.” Kuqala yabonakalisa ukubandezeleka komnqamlezo, yaza yamela loo mava njengomahluko ochazayo phakathi kodidi olunye oluya kwala ukusebenzisa intando yalo ekubetheleleni inyama emnqamlezweni, nodidi oluya kulandela umzekelo kaKristu. Yandula ke yababonisa ukuba babemele isizukulwana sokugqibela sembali yehlabathi, xa kwakukho abantu ababephila ukusukela kwixesha lokutyhilwa kwezitywina okwenzeka ngoSeptemba 11, 2001, kude kube kukubuya Kwakhe.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Wandula wabonisa umbono wobukho baKhe obuzukisiweyo, yaye ekunye naYe kwakukho uMoses noEliya. Isigidimi sokutywinwa esityhiliweyo sisiTyhilelo sikaYesu Kristu, esinxulunyaniswa noMoses noEliya, yaye eso sigidimi saqalisa ukutyhilwa ngoJulayi ka-2023, xa amangqina amabini eSityhilelo isahluko seshumi elinanye, angooMoses noEliya, amiswayo, umgca phezu komgca, njengemiqondiso eyayimele ukutywinwa kwekhulu elinamashumi amane anesine amawaka. Xa abafundi abathathu babona umbono baza baliva ilizwi likaThixo, “bawa ngobuso babo, boyika kakhulu. Waza uYesu weza wabachukumisa, wathi, Sukumani, ningoyiki.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Umbono awabonwa ngabafundi abathathu umele umbono wobuqaqawuli bukaKristu ngemihla yokugqibela, yaye ngoko ke ngulo kanye umbono awawubonwa nguDaniyeli kwisahluko seshumi.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

> Kwaye mna Daniyeli ndedwa ndawubona umbono lowo; kuba amadoda ayenam akazange awubone umbono lowo; koko kwawa phezu kwawo ukungcangcazela okukhulu, aza abaleka aya kuzimela. Ngenxa yoko ndasala ndedwa, ndawubona lo mbono mkhulu, akwabakho namandla aseleyo kum; kuba ubuhle bam baphenduka ngaphakathi kum baba kukonakala, andaba nalo naliphi na amandla. Noko ke ndeva ilizwi lamazwi akhe; yathi ke ndakuva ilizwi lamazwi akhe, ndaba sebusuthongweni obunzulu ngobuso bam, ubuso bam bujolise emhlabeni. Khangela ke, isandla sandichukumisa, sandimisa ngamadolo am nangeentende zezandla zam. Sathi kum, Owu Daniyeli, ndoda ethandwa kakhulu, waqonde amazwi endiwathetha kuwe, ume nkqo; kuba ngoku ndithunyiwe kuwe. Ithe yakuthetha elo lizwi kum, ndema ndingcangcazela. Yaza yathi kum, Musa ukoyika, Daniyeli; kuba kususela kumhla wokuqala owawubeka ngawo intliziyo yakho ekuqondeni, nasekuzithobeni phambi koThixo wakho, amazwi akho aviwe, yaye ndize ngenxa yamazwi akho. Daniyeli 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Umbono wokwenziwa kumila okutsha okhankanywe kuMateyu isahluko seshumi elinesixhenxe, ngumbono wesipili sikaDaniyeli isahluko seshumi, owenzeka xa amathambo omileyo abafileyo kaHezekile evuswa. Lo mbono, kunye nesigidimi esinxulumeneyo nawo, ubonakalalisa iintlobo ezimbini zabanquli, olunye lusemnqubeni wase-Exeter, olunye lusemnqubeni wase-Watertown, oluyindibano yabagculeli kaYeremiya, nendlu yesikhungu kaSathana kaYohane. Njengokuba kwakunjalo ngeziphumo zombono kubungqina bukaDaniyeli, kwaba njalo kananjalo ukuba, “xa abafundi bakuva oko, bawa ngobuso babo, boyika kakhulu. Kweza uYesu wabachukumisa, wathi, Vukani, ningoyiki.” Umbono wawuvakala ngendlebe, kwanokubonakala ngamehlo, kuzo zombini iimeko, kwaye wavelisa uloyiko, kuyo yomibini imizekelo. “Ukuchukumisa” kwakufuneka ukomeleza kuzo zombini ezo bungqina.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Umbono wokwenziwa kumila okwahlukileyo waba bubungqina, phakathi kwezinye izinto, bokuba iLizwi likaThixo alinakuze lisilele; kuba kwisahluko seshumi elinesithandathu sikaMateyu, kwivesi yokugqibela, uYesu wayethe, “Bakho abathile abemi apha, abangayi kungcamla ukufa, bade bambone uNyana womntu esiza ebukumkanini bakhe.” Ukwenziwa kumila okwahlukileyo kwakungumzekeliso wokuza “koNyana womntu” ebukumkanini baKhe.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “UMoses entabeni yenguquko wayelingqina lokoyisa kukaKristu isono nokufa. Wayemele abo baya kuphuma engcwabeni ekuvukeni kwamalungisa. U-Eliya, owayenyuselwe ezulwini engakhange akubone ukufa, wayemele abo baya kube besaphila emhlabeni ekubuyeni kwesibini kukaKristu, nabaya ‘kutshintshwa, ngesiquphe, ngokuqhwanyaza kweliso, ngexilongo lokugqibela;’ xa ‘oku kufayo kuya kunxiba ukungafi,’ yaye ‘oku konakalayo kuya kunxiba ukungonakali.’ 1 Korinte 15:51–53. UYesu wayambathiswe ukukhanya kwezulu, njengoko aya kubonakala xa esiza ‘okwesibini, engengenxa yesono, esiza kusindisa.’ Kuba uya kuza ‘esebuqaqawulini bukaYise kunye neengelosi ezingcwele.’ Hebhere 9:28; Marko 8:38. Isithembiso soMsindisi kubafundi sasizalisekile ngoku. Entabeni ubukumkani bozuko bexesha elizayo babonakaliswa ngomfuziselo omncinane,—uKristu uKumkani, uMoses engummeli wabangcwele abavusiweyo, no-Eliya engummeli wabo banyuselweyo.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Inyaniso yokutywinwa iquka ukuchongwa kokuba ikhulu elinamashumi amane anesine amawaka ngabo bamelwe kwiSityhilelo isahluko sesixhenxe, abangafiyo, yaye bamelwe nguEliya; kwanokuba isihlwele esikhulu kwiSityhilelo isahluko sesixhenxe, ngabo bamelwe nguMoses, abafa. Elinye iqela libizwa ngelizwi lokuqala leSityhilelo isahluko seshumi elinesibhozo, lize elinye iqela libizwe ngelizwi lesibini leSityhilelo isahluko seshumi elinesibhozo.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Emva koko ukuchukumisa, uYesu wanika abafundi imiyalelo engakumbi xa Wathi, “Ningaxeleli mntu ngalo mbono, ade uNyana woMntu avuswe kwabafileyo.” Umbono wokuguqulwa kobume, ongumbono wesipili, nombono kaIsaya kwisahluko sesithandathu, nombono kaPawulos ekwisesibhakabhakeni sesithathu, nombono kaHezekile wamavili angaphakathi kwamanye amavili, watywinwa yiNgonyama yesizwe sakwaYuda, kwada kwasemva kovuko lukaKristu.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Ukuvuka kukaKristu kumela ukuvuka kwamangqina amabini ayekunye noKristu kanye kuloo mbono, yaye ayeya kuvuswa ngoJulayi ka-2023. Ngelo xesha umyalezo wokutywina waweya kutyhilwa kumangqina amabini eSityhilelo seshumi elinanye nakumaqela amabini athembekileyo, yaye waweya kubekwa kumxholo wombono wesipili wozuko lukaKristu ekupheleni kwehlabathi.

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

Isigidimi sokutywinwa naso siya kubekwa ngaphakathi komxholo weendinyana ezintathu zokuqala zesahluko sokuqala seSityhilelo, apho uchungechunge lonxibelelwano, olumele umanyano lobuThixo nobuntu, lubekwe ngokucacileyo kwinkqubo ehamba inyathelo nenyathelo yendlela isigidimi sokutywinwa esinikelwa ngayo kwabo bangabaviwa bokuba phakathi kwabalikhulu elinamashumi amane anesine amawaka.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Inkqubo yenyathelo ngenyathelo yayisuka kuYise, iye kuNyana, iye kwingelosi uGabriyeli, iye kuYohane, iye emabandleni. Isuka kuYise wobuThixo, iye kuNyana wobuThixo nowobuntu, iye kwisidalwa esingazange siwe (uGabriyeli), iye kwisidalwa esiweleyo (uYohane), iye emabandleni aseAsiya (ihlabathi.) La manyathelo mahlanu achazwa ngokuthe ngqo ekukhankanyweni kokuqala kanye kweSityhilelo sikaYesu Kristu, yaye ukuphika naliphi na inyathelo kukuwaphika onke.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Ngokungqinelana neso sityhilelo abafundi baza babuza uYesu besithi, “Ngoko kutheni na ababhali besithi uEliya umele afike kuqala? Waza uYesu waphendula wathi kubo, Uya kuthi ngokwenene uEliya afike kuqala, aze abuyisele zonke izinto. Kodwa ndithi kuni, uEliya sele efikile, yaye abazanga bamqonda, koko benza kuye konke ababekuthanda. Ngokunjalo noNyana woMntu uya kubandezeleka ezandleni zabo. Bandula ke abafundi baqonda ukuba wayethetha kubo ngoYohane umBhaptizi.”

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Indima yesiprofeto kaYohane umBhaptizi noYohane uMtyhili yinxalenye yesigidimi sokutywinwa, yaye abo babesententeni yaseWatertown abakhetha ukungasihoyi isigidimi sikaSamuel Snow, bamele abo bangafuniyo ukuvuma ukuba iNkosi ikhetha amadoda Athanda ukuwakhetha. Ilizwi elakhethwayo ngowe-1989, elaqala ukupapasha isigidimi salo kwiminyaka emakhulu mabini anamashumi amabini emva kuka-1776, ngowe-1996, elalingumlindi owachonga ukuba ububi besithathu babufikile ngoSeptemba 11, 2001, elathi lanikela isigidimi esinesono sikaJulayi 18, 2020, liyinxalenye yesigidimi sokutywinwa, yaye indima yalo imelwe nguYohane umBhaptizi.

We shall continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Ndabona ibandla labantu ababemi bekhuselwe kakuhle, bemi beqinile, benganiki nkxaso kwabo babefuna ukuphazamisa ukholo olusekiweyo lomzimba. UThixo wabakhangela ngolwamkelo. Ndaboniswa amanyathelo amathathu—imiyalezo yengelosi yokuqala, eyesibini, neyesithathu. Ingelosi eyayihamba nam yathi, ‘Yeha kulowo uya kususa isiqobo okanye ashukumise nesikhonkwane kwezi zigidimi. Ukuqondwa okuyinyaniso kwezi zigidimi kubaluleke ngokusisigxina. Ikamva lemiphefumlo lixhomekeke kwindlela ezamkelwa ngayo.’ Ndaphinda ndathotywa ndagqithiswa kwezi zigidimi, ndabona indlela abantu bakaThixo ababeyithenge ngexabiso elikhulu ngayo amava abo. Ayefunyenwe ngentlungu eninzi nangembambano enzima. UThixo wayebakhokele inyathelo ngenyathelo, wada wabamisela phezu kwesakhelo esiqinileyo, esingashukunyiswayo. Ndabona abantu besondela kweso sakhelo baza bahlola isiseko saso. Abanye, benovuyo, bangena kuso kwangoko. Abanye baqala ukufumana iziphene kwisiseko. Babefuna kwenziwe ukuphuculwa, yaye ke isakhelo besiya kuba sigqibelele ngakumbi, nabantu bonwabe ngakumbi. Abanye baphuma kuleso sakhelo ukuze basihlolisise baza bavakalisa ukuba sasibekwe gwenxa. Kodwa ndabona ukuba phantse bonke babema beqinile phezu kweso sakhelo baza babongoza abo babesephumile ukuba bayeke izikhalazo zabo; kuba uThixo wayenguMakhi oyiNkosi, yaye bona babesilwa naYe. Babalisa ngomsebenzi omangalisayo kaThixo, owawubakhokelele kweso sakhelo siqinileyo, baza bemanyene baphakamisa amehlo abo ezulwini baza ngelizwi elikhulu bamzukisa uThixo. Oku kwabachaphazela abanye babo babekhalazile baza basishiya eso sakhelo, baza bona, benobuso obuthobekileyo, baphinda bangena kuso.”

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

> “Ndabuyiselwa ekubhengezweni kokuza kokuqala kukaKristu. UYohane wayethunywe ngomoya nangamandla kaEliya ukuba alungise indlela kaYesu. Abo bayalayo ubungqina bukaYohane abazange bancedakale ziimfundiso zikaYesu. Ukuchasa kwabo isigidimi esaxela kwangaphambili ukuza kwaKhe kwabeka bona kwindawo apho babengenako ukwamkela ngokulula obona bungqina bunamandla bokuba wayenguMesiya. USathana wabakhokelela abo basalayo isigidimi sikaYohane ukuba baqhubeke ngakumbi, bade bamale baze bambethelele emnqamlezweni uKristu. Ngokwenjenjalo bazibeka kwindawo apho babengenako ukwamkela intsikelelo yemini yePentekoste, eyayiya kubafundisa indlela yokungena kwingcwele yasezulwini. Ukukrazuka komkhusane wetempile kwabonisa ukuba amadini nemimiselo yamaYuda zazingasayi kuphinda zamkelwe. Idini elikhulu lalinikelwe, laza lamkelwa, yaye uMoya oyiNgcwele owehla ngemini yePentekoste wathwala iingqondo zabafundi wazisusa kwingcwele yasemhlabeni wazisa kwingcwele yasezulwini, apho uYesu wayengene khona ngegazi laKhe siqu, ukuze athululele phezu kwabafundi baKhe izibonelelo zocamagushelo lwaKhe. Kodwa amaYuda ashiywa ebumnyameni obupheleleyo. Alahlekelwa kuko konke ukukhanya awayenokuba nako ngelicebo losindiso, aza asathembela kumadini awo nakwiminikelo yawo engenamsebenzi. Ingcwele yasezulwini yayithabathe indawo yaleyo yasemhlabeni, kanti bona babengenalwazi ngolo tshintsho. Ngoko ke babengenako ukuncedakala kukulamla kukaKristu engcweleni.”

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

> “Abaninzi bakhangela ngoloyiko olukhulu indlela amaYuda awaziphatha ngayo ekumlahleni nasekumbetheleleni uKristu; yaye xa befunda imbali yokuphathwa kakubi kwakhe okulihlazo, bacinga ukuba bayamthanda, nokuba ngebengazange bamkhanyele njengoko wenza uPetros, okanye bambethelele njengoko enzayo amaYuda. Kodwa uThixo, ofunda iintliziyo zabo bonke, uluzise kuvavanyo olo thando ngoYesu abebanga ukuba banalo. Izulu lonke labukela ngomdla onzulu kakhulu ukwamkelwa kwesigidimi sengelosi yokuqala. Kodwa abaninzi ababebanga ukuba bayamthanda uYesu, nababephalala iinyembezi xa befunda ibali lomnqamlezo, bazigculela iindaba ezilungileyo zokufika kwakhe. Endaweni yokwamkela isigidimi ngovuyo, basibhengeza njengenkohliso. Babethiya abo babethanda ukubonakala kwakhe baza babagxotha emabandleni. Abo basilahlayo isigidimi sokuqala babengenakuncedwa sesesibini; ngokunjalo abazange baxhamle sisikhalo sasezinzulwini zobusuku, esasiza kubalungiselela ukuba bangene noYesu ngokholo kweyona ndawo ingcwele yengcwele yengcwele yasezulwini. Kwaye ngokwala ezo zigidimi zimbini zangaphambili, benze ukuqonda kwabo kwaba mnyama kakhulu kangangokuba abasakwazi ukubona nakuphi na ukukhanya kwisigidimi sengelosi yesithathu, esibonisa indlela eya kweyona ndawo ingcwele. Ndabona ukuba njengokuba amaYuda ambethelelayo uYesu, ngokunjalo amabandla angobizo kuphela aye azibethelele ezi zigidimi, yaye ngenxa yoko awanalo ulwazi lwendlela eya kweyona ndawo ingcwele, yaye akanakuncedwa kukuthethelela kukaYesu apho. NjengamaYuda, awanikezelayo imibingelelo yawo engenamsebenzi, nawo anikela imithandazo yawo engenamsebenzi kwelo gumbi uYesu alishiyileyo; yaye uSathana, evuyiswa yile nkohliso, uthabatha isimilo senkolo, aze akhokelele iingqondo zaba bazibiza ngokuba bangamaKristu kuye ngokwakhe, esebenza ngamandla akhe, ngemiqondiso yakhe, nangezimanga zobuxoki, ukuze ababambele emgibeni wakhe. Abanye ubakhohlisa ngenye indlela, abanye ngenye. Uneenkohliso ezahlukeneyo ezilungiselelwe ukuchaphazela iingqondo ezahlukeneyo. Abanye bakhangela ngoloyiko olukhulu enye inkohliso, ngoxa besamkela ngokulula enye. USathana ukhohlisa abanye ngoMoya. Kwakhona uza njengengelosi yokukhanya aze asasaze impembelelo yakhe phezu kwelizwe ngeenguqu zobuxoki. Amabandla ayavuya kakhulu, aze acinge ukuba uThixo usebenzela wona ngokumangalisayo, kanti ngumsebenzi womnye umoya. Olo vuselelo luya kuphela, lushiye ihlabathi nebandla zikwimeko embi ngakumbi kunangaphambili.”

> “I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

> “Ndabona ukuba uThixo unabantwana abanyanisekileyo phakathi kwama-Adventist ngokwegama nakwiicawe eziwileyo, yaye ngaphambi kokuba izibetho zigalelwe, abefundisi nabantu baya kubizwa baphume kwezi cawa, yaye baya kulwamkela ngenjabulo inyaniso. USathana uyakwazi oku; yaye ngaphambi kokuba kunikwe isikhalo esikhulu sengelosi yesithathu, uvusa uchulumanco kule mibutho yonqulo, ukuze abo bayalayo inyaniso bacinge ukuba uThixo unabo. Unethemba lokulukuhla abanyanisekileyo, aze abakhokelele ekucingeni ukuba uThixo usasebenza ngenxa yeecawe. Kodwa ukukhanya kuya kukhanya, yaye bonke abanyanisekileyo baya kuzishiya iicawe eziwileyo, baze beme kunye nentsalela.” Early Writings, 258–261.

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