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

Incwadi kaDaniyeli - Inombolo Ikhulu Elinamashumi Asibhozo Anesithathu

The Eternal Foundation: Christ in Prophetic History and the Believer’s Faith

Isiseko Esingunaphakade: UKristu Kwimbali Yesiprofeto Nakukholwa Komkholwayo

Author

Jeff Pippenger

Published

April 13, 2024

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The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.

“Inyaniso awayevumile uPetros sisiseko sokholo lommeli. Yiloo nto uKristu ngokwaKhe ayivakalisileyo ukuba bubomi obungunaphakade.” Loo “nyaniso” yachaza imiba emibini kaKristu. Owokuqala yayikukuba uKristu uyinxalenye yembali yesiprofeto. Iimpawu zendlela ezimela iziganeko zembali yesiprofeto, zimela uKristu. Unxulumano lwaKhe nezo ziganeko luchaza ubungcwele beempawu zendlela zesiprofeto, yaye lunika isizathu sokuba uDade White rhoqo kangaka athi kufuneka sizigcine iimpawu zendlela, kuba ezo mpawu zendlela zimela uYesu Kristu. Uphawu lwendlela olwalumela umxholo wokuvavanywa ngexesha likaKristu yayikubhaptizo lwaKhe, yaye lwalungqamene nezinye iziganeko kwimigca engcwele yohlaziyo, ezahlulwa kukuhla komfuziselo woButhixo.

In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

Kumgca wohlaziyo kaMoses, ubuThixo behla baza bema kwityholo elivuthayo, umqondiso woMdali ezimanya nendalo. Kumgca wohlaziyo ekupheleni kweminyaka engamashumi asixhenxe, uMikayeli wehla ukuze axhobise uKoreshi ukuba aqhubele phambili ngommiselo wokuqala, yaye kwangaxeshanye uDaniyeli waguqulwa waba ngumfanekiso kaKristu. Kumgca wohlaziyo kaKristu, uMoya oyiNgcwele wehla ekwimo yehobe ukuze athambise uNyana kaThixo, umqondiso wobuThixo obudityaniswe nobuntu. Kwimbali yamaMillerite, ingelosi eyehla ngoAgasti 11, 1840 “yayingenguye omnye ngaphandle kukaYesu Kristu,” owehla ephethe incwadi encinane eyayiza kudliwa, yaye Yena ngokwakhe wayeyeyona ncwadi incinane. Apho wabonakalisa ukuba ukudityaniswa kobuThixo nobuntu kufezekiswa ngokutya nangokusela inyama negazi leSonka laseZulwini.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Imbali engcwele ingcwele kuba iqulathwe bubukho bukaKristu. Iziprofeto zeLizwi likaThixo ezichaza iziganeko ezizayo, zinguYesu Kristu, kuba Yena uli “Lizwi.” Xa ezo ziprofeto zizaliseka embalini, ezo ziganeko zimela ukuzaliseka kwelizwi laKhe, yaye iLizwi laKhe liyinyaniso. Lilo iLizwi laKhe elibeka phambili isiprofeto, yaye lilo iLizwi laKhe elizalisekayo xa isiganeko sifika; ngoko ekuqaleni nasekupheleni nguYesu Kristu, kuba Yena unguAlfa no-Omega. Ngako oko, xa uPetros wavakalisa ukuba uYesu wayenguKristu noNyana woThixo ophilileyo, wayechaza umqondiso wendlela owawunguYesu Kristu nomqondiso wendlela ofikelela ekuzalisekeni kwawo okugqibeleleyo ngemihla yokugqibela. UMhla we-11 kuSeptemba 2001 wawukukuzaliseka okugqibeleleyo kukaKristu.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Ukukhaba ukuzaliseka kwesiprofeto sangoSeptemba 11, 2001, kukukhaba uKristu, uNyana kaThixo ophilayo. Leyo nyaniso, eyavakaliswa nguPetros, yayili “siseko sokholo lomkholwa,” yaye ngoSeptemba 11, 2001 uKristu wakhokela abantu baKhe bemihla yokugqibela wabuyisela “ezindleleni zamandulo” zikaYeremiya, ezimele “iziseko” zentshukumo yemiyalezo yengelosi yokuqala neyesithathu. UPetros wayemele ikhulu elinamashumi amane anesine amawaka, abatywinwa ngelo xesha iingelosi ezine zisabamba imimoya emine. Ixesha lokutywinwa lixesha elithile lesiprofeto, eliqala ngoSeptemba 11, 2001 lize liphele kumthetho weCawa oza kufika kungekudala. UYesu usoloko ebonisa isiphelo sento ngesiqalo sento.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.

Ekuqaleni kwexesha lokutywinwa ingelosi yesiTyhilelo seshumi elinesibhozo yehla, njengoko kwenza uMoya oyiNgcwele ekubhaptizweni, yaye loo ngelosi “yayingenguye omnye ngaphandle kukaYesu Kristu ngokwaKhe,” kuba ingelosi eyehla ukuze ikhanyise ihlabathi ngobuqaqawuli baYo kwimbali yamaMillerite “yayingenguye omnye ngaphandle kukaYesu Kristu ngokwaKhe.” Kumthetho weCawa oza kufika kungekudala “ongenguye omnye ngaphandle kukaYesu Kristu ngokwaKhe,” uyehla kwakhona aze aveze owesibini kule miyalezo mibini yesiTyhilelo seshumi elinesibhozo, xa ebiza omnye umhlambi waKhe ukuba uphume eBhabheli. Embindini wexesha lokutywinwa, ingelosi yehla, njengoko ingelosi yesibini yehla ngomhla we-19 kuTshazimpuzi, 1844, ekudanisekeni kokuqala kwentshukumo yamaMillerite.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Phakathi kokufika kwaloo ngelosi yesibini, nokufika kwengelosi yesithathu ngomhla wama-22 kuOktobha 1844, zathunyelwa iingelosi ezininzi ukongeza amandla kwengelosi yesibini njengoko umyalezo woKhwelo Lwasezinzulwini Zobusuku wawufika. Ethetha ngembali yexesha ezo ngelosi zafikayo ngalo kwimbali yamaMillerite, uDade White usazisa ukuba abo bayalayo le miyalezo babembethelele uKristu emnqamlezweni kanye ngokwenene njengoko amaYuda ambethelele uKristu emnqamlezweni.

> “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.” Early Writings, 261.

> “Ndabona ukuba njengoko amaYuda ambethelelayo emnqamlezweni uYesu, kunjalo neecawe ezingezizo zokwenene ziye zayibethelela emnqamlezweni le miyalezo; yaye ngenxa yoko azinalwazi ngendlela eya kweyona ndawo ingcwele, yaye azinakuxhamla ekuthetheleleni kukaYesu apho.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Imiyalezo emelwe ziingelosi, xa yaliwe, imele ukubethelelwa kukaKristu emnqamlezweni, kuba Yena uyimbonakaliso yale miyalezo nokuzaliseka kwayo kwembali. NgoJulayi 18, 2020, “akukho mntu ungaphantsi kunoYesu Kristu ngokwakhe” wehla, ephawula ukudana kokuqala nesiqalo sexesha lokulibaziseka. Ebulewe ezitratweni, amathambo omileyo afileyo abantu Bakhe bemihla yokugqibela kwakufuneka avuswe ngokuva ilizwi elinye kuphela elinokubuyisela abantu ebomini.

> Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

> Inene, inene, ndithi kuni, liyeza ilixa, kwaye ngoku likho, xa abafileyo beya kuva ilizwi loNyana kaThixo; yaye abo balivayo baya kuphila. Kuba njengokuba uYise enobomi kuye ngokwakhe; ngokunjalo unike uNyana ukuba abe nobomi kuye ngokwakhe; kananjalo umnike negunya lokwenza umgwebo, ngokuba enguNyana womntu. Musani ukumangaliswa yile nto; kuba liyeza ilixa, apho bonke abasemangcwabeni baya kuliva ilizwi lakhe, baphume; abo benze okulungileyo, baye eluvukweni lobomi; nabo benze okubi, baye eluvukweni lokugwetywa. Yohane 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

NgoJulayi ka-2023, ilizwi Lakhe labiza amathambo omileyo afileyo ukuba aphile, yaye uAlfa noOmega waphinda waqalisa isiqalo sexesha lokutywinwa, kuba uJulayi ka-2023 uphawula ixesha lokuphela kwexesha lokutywinwa. Abantu Bakhe baphinda babizelwa emva kwiindlela zamandulo zikaYeremiya, kwiziseko zembali yamaMillerite. Umyalezo osisiseko wesiqalo nesiphelo samaMillerite wawuyimiyalezo yokuqala neyokugqibela kwimbali yamaMillerite, eyayingu “amaxesha asixhenxe” eLevitikus isahluko samashumi amabini anesithandathu.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

NgoJulayi 2023, abantu bakaThixo bomhla wokugqibela baphinda bayalelwa ukuba bayithabathe incwadi encinane baze bayidle. Njengoko besidla loo ncwadi incinane, baye emva koko bavavanywe ukuze kubonakale ukuba baya kuwuvuma na umyalezo weYeha lesithathu okwiSityhilelo isahluko sesithoba (iindaba zasempumalanga) nomyalezo kaDaniyeli isahluko seshumi elinanye (iindaba zasentla). Inkqubo yovavanyo ibakhokelela kwiindinyana zeshumi elinesithathu ukuya kweshumi elinesihlanu zikaDaniyeli isahluko seshumi elinanye, eziyiDabi lasePanium, eliyiKesareya Filipi, neliyiyo umyalezo wesikhalo sasezinzulwini zobusuku apho kubonakaliswa iindidi ezimbini zabo balivileyo ilizwi laKhe, olunye udidi “olwenze okulungileyo luye eluvukweni lobomi; ke lona olwenze okubi luye eluvukweni lokugwetywa.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”

Kukho amazwi amathathu ngexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka, yaye onke alilizwi “lomntu ongekho ngaphantsi kunoYesu Kristu.” Ilizwi lokuqala leSityhilelo ishumi elinesibhozo lavakala xa izakhiwo ezikhulu zesixeko saseNew York zawiswa phantsi kukuchukumisa okuvela kuThixo. Ilizwi lesibini lilizwi likaMikayeli isiphatha-zingelosi, obiza abafileyo baphume emangcwabeni abo. Ilizwi lesithathu lilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo elibiza omnye umhlambi waKhe ukuba uphume eBhabheli ngexesha “lenyikima enkulu” yeSityhilelo isahluko seshumi elinanye. Ukuzaliseka okugqibeleleyo kovumo lukaPetros eKesareya Filipi kwenzeka xa uKristu ekhokela abantu baKhe bemihla yokugqibela ukuya “kuloo ndawo yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

IPanium yeendinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu zikaDaniyeli ishumi elinanye, “sisabelo” sesiprofeto sikaDaniyeli esatywinwayo esichonga isigidimi seSikhalo Sasezinzulwini Zobusuku. IPanium yintlanganiso yenkampu yase-Exeter ngo-Agasti ka-1844; yimbali ezalisekiswa kwixesha lesibini lolawulo lukaDonald Trump, yaye isisigidimi sesiprofeto esiprinta itywina likaThixo emabunzini aloo likhulu elinamashumi amane anesine amawaka. Iindinyana esizifundayo ngoku zingumhlaba ongcwele kakhulu.

> “The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

> “Inyaniso awayivumayo uPetros sisiseko sokholo lomkholwayo. Yiyo leyo uKristu ngokwaKhe ayivakalisileyo njengobomi obungunaphakade. Kodwa ukuba nolu lwazi kwakungelilo isizathu sokuzizukisa. Alutyhilelwanga uPetros ngobulumko bakhe okanye ngokulunga kwakhe. Akunakuze uluntu, ngokwalo, lufikelele elwazini lobuThixo. ‘Luphakamile njengezulu; ungenza ntoni na? Lunzulu kunelabafileyo; ungazi ntoni na?’ Yobhi 11:8. NguMoya wokumkelwa njengabantwana kuphela onokusityhilela izinto ezinzulu zikaThixo, ezo ‘lingazibonanga iliso, lingazivanga indlebe, zingangenanga entliziyweni yomntu.’ ‘Kodwa uThixo uzityhilile kuthi ngoMoya wakhe; kuba uMoya uphengulula zonke izinto, kwanezinto ezinzulu zikaThixo.’ 1 Korinte 2:9, 10. ‘Imfihlelo kaYehova ikwabo bamoyikayo;’ yaye into yokuba uPetros waqonda uzuko lukaKristu yaba bubungqina bokuba waye ‘fundiswe nguThixo.’ INdumiso 25:14; Yohane 6:45. Ewe kambe, ‘unoyolo wena, Simon Bar-jona; kuba akukutyhilelwanga yinyama negazi oku.’”

> “Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

> “UYesu waqhubeka wathi: ‘Kanjalo ndithi kuwe, UnguPetros, yaye phezu kweli litye ndiya kulakha ibandla laM; kwaye amasango esihogo akayi kuloyisa.’ Igama elithi Petros lithetha ilitye,—ilitye eliqengqelekayo. UPetros wayengelilo ilitye ekwakhiwe phezu kwalo ibandla. Amasango esihogo amoyisa yena xa wamkhanyelayo iNkosi yakhe ngokuthuka nangokufunga. Ibandla lakhiwa phezu koLowo amasango esihogo angenakumoyisa.” The Desire of Ages, 413

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Umyalezo uKristu awayewubeka phambi kwabafundi baKhe eKesariya Filipi wawungulo, kwaye usengulo, umyalezo woKhalelo lwasezinzulwini zobusuku, yaye ubekwe ngaphakathi komxholo wemfazwe yokomoya phakathi kothixo wamaGrike uPan, itempile yakhe eyayibizwa ngokuba “ngamasango esihogo,” neempondo ezimbini ezawexukayo zerhamncwa lomhlaba. AmaMaccabee ayengabantu bakaThixo abawexukileyo, ababevuma ukuba bangabakhuseli bebandla likaThixo, njengoko babesilwa nenkolo yamaGrike. Bazichaza njengabakhokeli benkolo kwanabezopolitiko. Bamele ubuProtestanti obawexukileyo bala mabandla awileyo athi, kunye norhulumente waseUnited States, ngoku enza umfanekiselo werhamncwa yaye esilwa nenkolo yeglobalist ethi yi-woke-ism noMama uMhlaba. Iimpondo ezawexukileyo ziyoyisa kumzabalazo wazo nezinto zenkolo nezezopolitiko zeglobalism, yaye kwangaxeshanye uphondo lokwenyaniso lobuProtestanti luyahlanjululwa ngokususwa kweentsalela zokugqibela zeentombi ezizizidenge, ngaphambi kokuphakanyiswa njengomqondiso kwelo “nyikima inkulu” yomthetho weCawa oza kufika kungekudala.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Inxalenye yesiprofeto sencwadi kaDaniyeli enxulumene nemihla yokugqibela, ekwangoku isiTyhilelo sikaYesu Kristu, yaye ingumyalezo weSikhalo Sasebusuku, ityhilwa yiNgonyama yesizwe sakwaYuda eKesareya Filipi, eyiyo iPanium. Ityhilwa embindini wemfazwe phakathi kwerhamncwa elingakholelwayo kuThixo eliphuma enzonzobileni, nophondo lweRiphablukhani olwaqalisa ukulivusa elo rhamncwa ngowama-2015, kwanokuchasene nophondo lokwenene lobuProtestanti oluvuswayo ngoku njengomkhosi onamandla.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Inyaniso awavuma uPetros umele umqondiso wendlela wangoSeptemba 11, 2001, kananjalo nokuba uKristu unguNyana kaThixo ophilayo. Inyaniso yoko kumelwa kukuba uYesu enguNyana kaThixo, iyinyaniso yovavanyo ngokuqinisekileyo njengokuba kwakunjalo umbuzo wokuba uYesu wayenguMesiya okanye akanguye ngemihla kaPetros. Isibhengezo sokuba uYesu unguNyana kaThixo simele konke okwakutyhilwe ngobume boNyana. Simele kungekuphela nje ukuba wayenguNyana kaThixo, kodwa kwanokuba wayekwangunyana womntu. Yinyaniso yokumiliselwa kobuThixo ebuntwini, yona kanye loo msebenzi uzalisekiswa ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Inyaniso “yokumiliselwa kobuThixo ebuntwini,” yinyaniso ekupheleni eyafuziselwa yinyaniso ye“Sabatha” ekuqaleni.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Umhla wama-22 ku-Oktobha 1844 waphawula ukufika kwengelosi yesithathu. Xa ingelosi ifika, inyaniso ekhethekileyo ehambelana nexesha apho loo nyaniso ityhilwayo ivulwa yiNgonyama yesizwe sakwaYuda, yaye loo nyaniso emva koko ivavanya isizukulwana apho loo nyaniso ivulwayo. Ngomhla wama-22 ku-Oktobha 1844 kwatyhilwa iinyaniso ezinxulumene nomsebenzi kaKristu, owafika ngesiquphe etempileni Awayeyiphakamisile kwiminyaka engamashumi amane anesithandathu ukususela ngowe-1798 ukuya kowe-1844. Umsebenzi kaKristu womgwebo, umthetho kaThixo, indima Yakhe njengoMbingeleli oMkhulu, umba wophawu lwerhamncwa, nokutywinwa kwekhulu elinamashumi amane anesine amawaka, zonke ezi zinto zavulwa. USister White waboniswa ukuba phakathi kwezo nyaniso, kwakukho inyaniso enye eyathi iAlfa neOmega yayichaza ngokukhanya okukhethekileyo.

> “I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Ndakhwankqiswa njengoko ndandibona umthetho wesine kanye embindini wemithetho elishumi, ujikelezwe sisithsaba esithambileyo sokukhanya. Yathi ingelosi: ‘Nguwo wodwa kwelishumi ochaza uThixo ophilayo owadala amazulu nomhlaba nezinto zonke ezikuwo. Xa kwabekwa iziseko zomhlaba, ngoko kwasekwa nesiseko seSabatha.’” Testimonies, volume 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka lafika, kodwa laliza kulibaziseka ngenxa yemvukelo ka-1863. Ngomhla we-11 kuSeptemba, 2001, inkqubo yokutywinwa yaqala xa uKristu, emelwe njengengelosi enamandla yesiTyhilelo isahluko seshumi elinesibhozo, wehla enencwadi efihlakeleyo esandleni saKhe, eyayimele idliwe ngabantu bakaThixo bemihla yokugqibela. UAlfa no-Omega usoloko ebonisa isiphelo ngesiqalo, ngoko ke ngemihla yokugqibela kwabakho nenye inyaniso eyabekwa ekukhanyeni okukhethekileyo, yaye yayinxulumene ngokuthe ngqo nenyaniso yeSabatha eyagxininiswayo kwixesha lokuqala uKristu wazama ngalo ukutywina ikhulu elinamashumi amane anesine amawaka.

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

> “Ixesha lifikile lokuba uDaniyeli ame kwisabelo sakhe. Ixesha lifikile lokuba ukukhanya awayekunikwe kuye kuye ehlabathini ngendlela engazange ibekho ngaphambili. Ukuba abo iNkosi ibenzele okuninzi kangaka baya kuhamba ekukhanyeni, ulwazi lwabo ngoKristu nangeziprofeto eziphathelele kuye luya kwandiswa kakhulu njengoko besondela ekupheleni kwembali yalo mhlaba.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

> “Abo banobudlelane noThixo bahamba ekukhanyeni kweLanga loBulungisa. Abamhlazisi uMkhululi wabo ngokonakalisa indlela yabo phambi koThixo. Ukukhanya kwasezulwini kuyabakhanyisela. Bexabiseke ngokungenasiphelo emehlweni kaThixo, kuba banye noKristu. Kubo ilizwi likaThixo linobuhle nobuncomekayo obugqithiseleleyo. Bayakubona ukubaluleka kwalo. Inyaniso ityhilwa kubo. Imfundiso yokuzalwa kukaKristu enyameni igutyungelwe bubukhazikhazi obuthambileyo. Bayabona ukuba isiBhalo sisitshixo esivula zonke iimfihlakalo size sisombulule bonke ubunzima. Abo baye bangavumi ukwamkela ukukhanya nokuhamba ekukhanyeni abayi kukwazi ukuqonda imfihlelo yobuthixo, kodwa abo bangathandabuzanga ukuthabatha umnqamlezo balandele uYesu baya kubona ukukhanya ekukhanyeni kukaThixo.” Manuscript Releases, inani 21, 406, 407.

The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Imfundiso yokuba nguMntu kukaKristu iyinyaniso yokuba ubuThixo obudityaniswe nobuntu aboni, yaye uphawu lwabo baye bafikelela kuloo mava ngemihla yokugqibela yiSabatha.

> Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

> Ngaphezu koko ndabanika neesabatha zam, ukuba zibe ngumqondiso phakathi kwam nabo, ukuze bazi ukuba ndinguYehova obangcwalisayo. Hezekile 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.

Abo balikhulu elinamashumi amane anesine amawaka batywiniwe ngonaphakade, yaye inkqubo yokutywinwa ichaza ixesha elifutshane ekupheleni kwenkqubo yokutywinwa, kanye ngaphambi komthetho weCawa, xa itywina lifakwa. Kwelo xesha lifutshane ubuThixo budityaniswa nobuntu, ngonaphakade.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Nenza ntoni na, bazalwana, kulo msebenzi mkhulu wokulungiselela? Abo bamanyana nehlabathi bamkela ukumiliselwa kwehlabathi, yaye balungiselela uphawu lwerhamncwa. Abo bangazithembiyo ngokwabo, abazithobayo phambi koThixo, behlambulula imiphefumlo yabo ngokuthobela inyaniso, bona bamkela ukumiliselwa kwezulu, yaye balungiselela itywina likaThixo emabunzini abo. Xa ummiselo uphuma yaye isitampu sifakwa, isimilo sabo siya kuhlala sicocekile, singenasiphako ngonaphakade.

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

> “Ngoku lixesha lokulungiselela. Uphawu lukaThixo alusoze lubekwe ebunzini bendoda okanye lomfazi ongcolileyo. Alusoze lubekwe ebunzini bendoda okanye lomfazi onamabhongo, othanda ihlabathi. Alusoze lubekwe ebunzini bamadoda okanye abafazi abaneelwimi zobuxoki okanye iintliziyo ezinobuqhophololo. Bonke abamkela olu phawu bamele babe ngabangenabala phambi koThixo—abangabagqatswa bezulu. Qhubekani phambili, bazalwana noodade bethu. Ndinokubhala kuphela ngokufutshane ngezi ngongoma ngeli xesha, nditsalela nje ingqalelo yenu kwimfuneko yokulungiselela. Ziphandeni iZibhalo ngokwenu, ukuze nibe nokuqonda ubungcwele oboyikekayo beli lixa langoku.” Testimonies, volume 5, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Isiqendu esandulelayo sinokunika umbono wokuba itywina lityatyekiswa ngexesha lomthetho weCawa, kodwa akunjalo. UDade White ucacile ekubeni umthetho weCawa uyintlekele enkulu, yaye ukwafundisa ngokucacileyo ukuba isimilo sibonakaliswa ngexesha lentlekele, kodwa asize siphuhliswe ngexesha lentlekele. Itywina lityatyekiswa ngexesha lomthetho weCawa ngengqiqo yokuba ngelo xesha liba sesidlangalaleni, kuba abo banetywina ngelo xesha baphakanyiswa njengomqondiso. Itywina lityatyekiswa kwisithuba esifutshane sexesha, kanye ngaphambi kokuba ukuvalwa kovavanyo kufike, yaye kubagcini beSabatha, ukuvalwa kovavanyo kufika ngexesha lomthetho weCawa. Ukutywinwa kwaqala ngoSeptemba 11, 2001, yaye ngelo xesha akukho namnye owafumana itywina likaThixo, kuba njengoko kubonisiwe kwixesha elalandela uOktobha 22, 1844, kwakufuneka kuqale kubekho inkqubo yokuvavanywa.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

Kuyo yonke intshukumo yenguqu, xa umqondiso wobuthixo usihla ukuze unike amandla kwisigidimi esatyhilwayo ngexesha lokuphela, kuqalisa inkqubo yokuvavanywa. Xa uMikayeli wehla ukuze anike uKoreshi amandla okuqhubela phambili ngommiselo wokuqala, amaYuda avavanywa ngoko ngombandela wokuba aya kulishiya na ikhaya awayehlala kulo kwiminyaka engamashumi asixhenxe eyadlulayo aze abuyele kwisixeko esonakalisiweyo aze asakhe kwakhona. Xa uMoya oyiNgcwele wehla ekubhaptizweni kukaKristu, amaYuda avavanywa ngombandela kaMesiya. Xa ingelosi enamandla yeSityhilelo seshumi yehla ngoAgasti 11, 1840, eso sizukulwana savavanywa ngombandela wokuba siya kuyidla na incwadi encinane, nayo yonke into leyo ncwadi incinane eyayimela.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Inkqubo yokuvavanywa yaqala ngoAgasti 11, 1840, yaza yavelisa iindidi ezimbini zabanquli; kwaye udidi olwalandela iMvana lwaya eNdalweni eNgcwele Kakhulu lwalungabaviwa bokuba phakathi kwekhulu elinamashumi amane anesine amawaka. Uvavanyo lokugqibela lweso sizukulwana, esasilelayo kwinkqubo yokuvavanywa, lwaqala ngokufika kokukhanya okwandisiweyo phezu “kwamaxesha asixhenxe,” eLevitikus amashumi amabini anesithandathu. Ukusukela ngo-1856 kude kube ngu-1863, isigidimi saseLawodike saphawula ixesha lokugqibela kwisithuba sexesha esaqala ngokufika kwengelosi yesithathu ngo-Oktobha 22, 1844. Eso sithuba sexesha simelwe ziindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu zikaDaniyeli isahluko seshumi elinanye.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

> “‘Ekuqalekeni kwakukho uLizwi, kwaye uLizwi wayekuThixo, kwaye uLizwi wayenguThixo. Yena wayekuThixo ekuqalekeni. Zonke izinto zenziwa ngaye; kungekho nanye into eyenziwayo ngaphandle kwakhe. Kuye kwakukho ubomi; kwaye ubomi babukukukhanya kwabantu. Kwaye ukukhanya kukhanya ebumnyameni; kodwa ubumnyama abuzange bokuqonde.’ ‘Kwaye uLizwi waba yinyama, waza wahlala phakathi kwethu, (kwaye sabubona ubuqaqawuli bakhe, ubuqaqawuli obungathi boboWamzeleyo okuphela kwakhe ovela kuYise,) ezele lubabalo nenyaniso’ (Yohane 1:1–5, 14).”

> “This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

> “Esi sahluko sicacisa isimilo nokubaluleka komsebenzi kaKristu. Njengomntu owuqondayo umxholo wakhe, uYohane ubalela kuKristu onke amandla, aze athethe ngobukhulu nobungangamsha baKhe. Ukhupha imisebe yobuthixo yenyaniso exabisekileyo, njengokukhanya okuvela elangeni. Uveza uKristu njengokuphela koMlamli phakathi koThixo noluntu.

> “The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

> “Imfundiso yokuzalwa kukaKristu enyameni yobuntu iyimfihlelo, ‘kwanemfihlelo ebifihlakele kususela emaphakadeni nakwizizukulwana ngezizukulwana’ (Kolose 1:26). Yimfihlelo enkulu nenzulu yokuhlonela uThixo. ‘ILizwi laba yinyama, lahlala phakathi kwethu’ (Yohane 1:14). UKristu wazambesa indalo yobuntu, indalo engaphantsi kwendalo Yakhe yasezulwini. Akukho nto ibonakalisa ngokucace ngakumbi ukuthobeka okumangalisayo kukaThixo kunale. Yena ‘walithanda ngokunjalo ihlabathi, wada wanikela ngoNyana wakhe okuphela kwamzeleyo’ (Yohane 3:16). UYohane uwuchaza lo mxholo umangalisayo ngokulula okunjalo, ukuze bonke bakwazi ukuyiqonda imiba ebekiweyo, baze bakhanyiselwe.”

> “Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

> “UKristu akazange azenze ngathi uthabathe indalo yobuntu; wayithabatha ngenene. Waba nayo ngokwenene indalo yobuntu. ‘Njengoko ke abantwana benesabelo enyameni nasegazini, naye ngokwakhe wathabatha inxaxheba kwezo zinto zinye’ (Hebhere 2:14). Wayengunyana kaMariya; wayengowenzala kaDavide ngokokuzalwa kobuntu. Kuthiwa unguMntu, kwanaye uMntu uKristu Yesu. ‘Lo mntu,’ ubhala uPawulos, ‘wabalelwa ekufanelekeleni uzuko olungaphezu kolukaMoses, njengokuba lowo ulakhileyo indlu enembeko engaphezu kwendlu’ (Hebhere 3:3).”

> “But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

> “Kodwa ngoxa iLizwi likaThixo lithetha ngobuntu bukaKristu xa wayelapha kulo mhlaba, likwathetha ngokucacileyo kakhulu ngokubakho kwakhe ngaphambi kokuba eze emhlabeni. ILizwi lalikho njengoButhixo, kwananjengoNyana kaThixo ongunaphakade, limanyene, limnye noYise. Ukususela kwaphakade wayenguMlamli womnqophiso, lowo zonke iintlanga zomhlaba, amaYuda kwanabeeNtlanga, ukuba zayamkela Yena, zaziza kusikelelwa kuye. ‘ILizwi lalikuThixo, laye iLizwi linguThixo’ (Yohane 1:1). Ngaphambi kokuba kudalwe abantu okanye izithunywa zezulu, iLizwi lalikuThixo, yaye linguThixo.”

> “The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

> “Ihlabathi lenziwa nguye, ‘kwaye ngaphandle kwakhe akukho nanye into eyenziwayo eyenziwayo’ (Yohane 1:3). Ukuba uKristu wenza zonke izinto, wayekhona ngaphambi kwazo zonke izinto. Amazwi athethiweyo ngokubhekisele koku acacile kakhulu kangangokuba akukho namnye omele ashiywe ekuthandabuzekeni. UKristu wayenguThixo ngokobume bakhe obungundoqo, yaye ngeyona ndlela iphezulu. Wayekunye noThixo kususela ngonaphakade, enguThixo ophezu kwabo bonke, osikelelekileyo ngonaphakade.”

> “The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

> “INkosi uYesu Kristu, uNyana kaThixo onobuthixo, wayekho kususela kwiphakade, engumntu owahlukileyo, ukanti emnye noYise. Wayeluzuko olugqithisileyo lwezulwini. Wayengumthetheli weengqiqo zasezulwini, yaye ukunqulwa ngentlonelo kweengelosi kwakwamkelwa nguye njengelungelo lakhe. Oku kwakungelokuphanga uThixo. ‘UYehova wandizuza ekuqaleni kwendlela yakhe,’ utsho yena, ‘ngaphambi kwemisebenzi yakhe yamandulo. Ndamiselwa kwasephakadeni, kwasekuqalekeni, phambi kokuba kubekho ihlabathi. Xa kwakungekho zinzulu, ndazalwa; xa kwakungekho mithombo izele ngamanzi. Ngaphambi kokumiselwa kweentaba, ngaphambi kweenduli ndazalwa: engekalenzi umhlaba, namasimi, nendawo ephezulu yothuli lwehlabathi. Xa wayelungisa amazulu, ndandikho apho: xa wayemisela isangqa phezu kobuso benzulu’ (Imizekeliso 8:22–27).”

> “There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

> “Kukho ukukhanya nozuko enyanisweni yokuba uKristu wayemnye noYise ngaphambi kokuba kubekwe isiseko sehlabathi. Oku kukukhanya okukhanya endaweni emnyama, kuyenza iqaqambe ngozuko olungcwele, lwasekuqaleni. Le nyaniso, eyimfihlakalo engenasiphelo ngokwayo, ichaza ezinye iinyaniso eziyimfihlakalo nezingenakucaciswa ngenye indlela, lo gama yona igcinwe ekukhanyeni okungenakusondelwa nokungenakuqondwa.” Selected Messages, incwadi 1, 246–248.

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