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# Panium - Number Nine

පැනියුම් - අංක නවය

Fourth Line

Garis Keempat

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Tetapi raja negeri selatan akan bangkit dengan murka, lalu tampil berperang melawan dia, yakni melawan raja negeri utara; dan ia akan mengerahkan sejumlah besar pasukan, tetapi pasukan itu akan diserahkan ke dalam tangannya. Dan setelah ia menyingkirkan pasukan itu, hatinya akan menjadi tinggi; ia akan merobohkan berlaksa-laksa orang, tetapi ia tidak akan menjadi kuat karenanya. Daniel 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

Ayat sebelas dan dua belas mengenal pasti kemenangan Putin ke atas Ukraine dan Kesatuan Eropah serta kesan dan akibat yang menimpa Putin selepas kemenangannya dalam Perang Ukraine, sebagaimana diwakili oleh Ptolemy dalam kemenangannya di Raphia pada tahun 217 SM dan kejatuhannya dalam ayat dua belas. Tema dalam ayat-ayat ini ialah kebangkitan dan kejatuhan raja selatan.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Kuya ga sheshe, ditlhangwa di ntse di supa ditlhogo tsa motheo tsa mela ya boporofeti ya kgaolo ya bolesome le bongwe. Temana ya bolesome le bongwe e tlhoka nako e nnye gape pele re tswelela mo kgaolong. Daniele 11:11 e tsamaisana le Tshenolo 11:11.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> បន្ទាប់ពីបីថ្ងៃកន្លះ ព្រះវិញ្ញាណនៃជីវិតពីព្រះបានចូលមកក្នុងពួកគេ ហើយពួកគេបានឈរឡើងលើជើងរបស់ខ្លួន; ហើយសេចក្ដីភ័យខ្លាចយ៉ាងខ្លាំងបានធ្លាក់មកលើអស់អ្នកដែលបានឃើញពួកគេ។ វិវរណៈ 11:11។

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

Pada tahun 2023, dua saksi yang telah dibunuh oleh binatang dari jurang maut itu berdiri di atas kaki mereka. Kesaksian tanduk Republik telah dimulai pada tahun 2015 dengan pengumuman Donald Trump untuk mencalonkan diri sebagai presiden, dan pada tahun 2020 naga itu, yang dilambangkan oleh kaum globalis di dunia, serta kaum globalis yang adalah partai Demokrat bersama-sama dengan kaum globalis dari partai Republik (RINO’s), mencuri pemilihan dan menempatkan Joe Biden, sehingga membunuh Donald Trump di jalan. Tanduk Protestan yang diwakili oleh pelayanan Future for America dibunuh melalui penyebaran suatu prediksi keliru yang menggambarkan suatu serangan oleh Islam terhadap Nashville. Pada tahun 2023, baik tanduk Republik maupun tanduk Protestan dibangkitkan. Ayat sebelas mengidentifikasi permulaan Perang Ukraina sejak tahun 2014 dan seterusnya sampai kepada kemenangan akhir Putin dan Rusia.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

Ayat sebelas ialah ujian yang dapat dilihat yang mencapai kemuncaknya pada penghakiman bagi Adventisme secara umum, tetapi juga bagi mereka yang telah menerima terang tentang 9/11 dan kedatangan malapetaka ketiga; namun terutamanya, hal itu adalah bagi mereka yang akan dipertanggungjawabkan terhadap terang nubuatan yang dibukakan meterainya secara berperingkat sejak Julai 2023.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

Keetapele ya Boadventist e ile ya fapogelwa ka 1989, bjalo ka ge go swantšhitšwe ke tswalo ya Kriste nakong yeo ya boporofeta. Kolobetšong ya Kriste o ile a thoma go bitša barutiwa bao e bego e le “motheo” wa Kereke ya Bokriste, ka go rialo a swantšha 9/11, ge ka go tla ga Boislamo bja madimabe a boraro Morena a eteletše pele batho ba Gagwe go boela ditseleng tša kgale tša Jeremia, tšeo di emelago metheo ya Boadventist. Ka 9/11 kahlolo ya ba ba phelago e ile ya thoma ka ntlo ya Modimo, gomme Boadventist bo ile bja gana seetša sa morongwa wa Kutollo lesome le seswai ka nnete fela bjalo ka ge Bajuda ba ile ba gana Jesu bjalo ka Mesia. Bao ba amogetšego seetša sa morongwa wa Kutollo lesome le seswai ba ile ba lekolwa ka morago ke go nyama ga July 18, 2020.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

Pada bulan Julai 2023, terang Daniel sebelas, ayat sebelas mengenal pasti garis luaran kebenaran masa kini. Terang tentang penggenapan nubuatan luaran yang terdapat dalam ayat sebelas Daniel sebelas itu telah dibukakan kepada para dara yang dibangkitkan semula dalam ayat sebelas Wahyu fasal sebelas. Wahyu mengenal pasti sejarah dalaman yang dibukakan oleh Daniel sebagai sejarah luaran.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

Wɔɔnɔ anaa wɔn a wɔadwene akyerɛ hann a wobuee no fii ase wɔ July 2023 no gyina hɔ ma akuw abien a ɛsono wɔn, efisɛ wɔn a wɔnam boom nantewee wɔ July 2023 akyi no mu bi wɔ hɔ dedaw a wɔnnyɛ wɔn a wɔda so ara nam boom. Atemmu no yɛ ade a ɛkɔ so nkakrankakra, na efi 9/11 no, wɔmaa Seventh-day Adventist asɔre no “bere a ɔbɛsakra n’adwene” afi ne po a ɔpowee “nkɔmhyɛ nkyerɛase mmara a Miller ne n’ahokafo gye toomii” no ho, a wɔde nkakrankakra apow efi 1863 reba. Efi 9/11 kosi July 18, 2020 no, wɔmaa Seventh-day Adventist asɔre no hokwan a etwa to sɛ ɔnsakra n’adwene, na saa bere no mu no, wɔsɔɔ wɔn a wɔde wɔn ho hyɛɛ 2020 Nashville nkrae no mu no hwɛe. Wɔ July mu no, ahodwiraa a etwa to no fã a ɛto so awiei no gyina hɔ ma nkyekyɛm du-baako no wɔ ti du-baako no mu wɔ Daniel ne Adiyisɛm nhoma no mu.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

Kɔhɔli wɔ kɛjɛri li, njɛmiŋ wa yelli wɔ niŋanu li, niŋa yelo keŋ. Njɛmiŋ wa yelli li yɛ njɛmiŋ wa mɛsɛri, li bɛɛrɛ yɛ kɛrɛŋ wa yɛlɛŋ, li mɛnɛrɛ ɲa njɛmiŋ wa tatɛŋ li, ka li, ka njɛmiŋ waa yelli niŋanu mɔɔri li, yɛ njɛmiŋ wa litmus. Ŋmɔɔliŋ nuŋɛrɛri Wakati wa Kati ni, mɔli li “Mmoa, Ŋmɔŋmɔlɔ li pɛlɛri,” ka yìì waŋŋa yaa nɛji li bɛli ni, ka yìì waŋŋa yɛ tɔhɔli. Millerites li kpɛɛli mɛrɛ yɛlɛri li pɛlɛ, ka wɔ yɛri li ni, wɔ kɛjɛli mɔhɔli wa kɔŋkɔri ka wa yììri wa kɛraŋmɔli wa yiinɛri ka wa niŋaniŋɛri.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Apabila mereka memberitakan perkhabaran malaikat yang kedua dengan mengenal pasti gereja-gereja Protestan yang telah jatuh sebagai anak-anak perempuan Babel, mereka sedang memberitakan suatu perkhabaran yang berada di luar pengalaman mereka. Untuk memberitakan perkhabaran Seruan Tengah Malam, mereka terlebih dahulu perlu melihat diri mereka sendiri sebagai perawan-perawan yang sedang berada dalam masa penangguhan. Dalam ayat sebelas bagi kedua-dua Daniel dan Wahyu fasal sebelas, perkhabaran dalaman dan luaran telah dibukakan sebagai kebenaran masa kini sejak Julai 2023.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

Dalam pasal satu Daniel, ujian yang kedua dan yang bersifat visual terjadi ketika didapati bahwa wajah Daniel dan ketiga orang saleh itu lebih elok dan lebih berisi dalam “penampilan” daripada mereka yang memakan santapan Babel. Dalam pasal dua, ujian visual itu digambarkan sebagai ujian kenabian yang menuntut penafsiran yang benar atas suatu pesan tersembunyi, yang pada akhirnya dinyatakan sebagai patung kerajaan-kerajaan dalam nubuatan Alkitab. Pasal-pasal satu, dua, dan tiga dari kitab Daniel melambangkan malaikat pertama, kedua, dan ketiga dari Wahyu empat belas.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Malaika wa pili wa Ufunuo kumi na nne anashughulikia ujumbe wa nje wa historia ya Wamileraiti, na sura ya pili ya Danieli pia inashughulikia mstari wa nje kwa mfano wa sanamu ya wanyama wa historia ya kinabii. Jaribio la kuona katika sura ya kwanza lilitegemea Danieli na wale watu watatu wenye ustahimilivu, na kwa hiyo ndilo mstari wa ndani. Mistari ya nje na ya ndani ya unabii, iliyowakilishwa kwa ulinganifu wa Danieli sura ya kwanza hadi ya tatu pamoja na malaika watatu wa Ufunuo kumi na nne, hutoa shahidi mwingine kwa ujumbe wa malaika wa pili kama ulivyotimizwa na Wamileraiti.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Batlhabani ba Millerite ba ile ba phatlalatsa molaetsa wa ka ntle le wa ka hare ha ba ne ba phethahatsa phatlalatso ya Sello sa Bosiu bo Hare. Molaetsa wa bona wa ka ntle e ne e le wa lengeloi la bobedi la Tšenolo leshome le metso e mene, ka hona o hokahanya ka ho toba molaetsa wa ba Millerite le lengeloi la bobedi le setshwantsho sa Daniele pedi. Setshwantsho seo se emela mebuso ya ka ntle ya boprofeta ba Bibele ho tloha Babilona ya sebele ho isa Babilona ya mehleng ena e tlang pheletsong ya yona qetellong ya nako ya mohau wa batho. Ba Millerite ba hokahana hape le molaetsa wa ka ntle wa Babilona. Teko ya pono ya Daniele e ne e thehilwe hodima dijo tseo a ileng a kgetha ho di ja, mme lengeloi la pele la Tšenolo leshome le neng le theoha mme la beha leoto le leng hodima lefatshe le le leng hodima lewatle le ne le tshwere bukana e butswe, eo Johanne a ileng a laelwa ho e ja. Lengeloi la pele le emelwa ke takatso ya dijo mme le latelwa ke teko ya pono. Teko ya pono e akaretsa mohala wa nnete wa ka hare le wa ka ntle.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Ayat sebelas dalam Daniel sebelas, yang sejajar dengan ayat sebelas dalam Wahyu sebelas, melambangkan ujian visual yang bersifat dua rangkap. Ujian itu berakhir pada ujian lakmus, ketika para dara menyatakan apakah mereka memiliki minyak atau tidak. Pernyataan itu terjadi tepat sebelum penutupan masa percobaan pada hukum hari Minggu di Amerika Serikat. Penutupan masa percobaan pada hukum hari Minggu itu dilambangkan oleh 22 Oktober 1844. Tepat sebelum 22 Oktober 1844, pada 17 Agustus 1844, kaum Millerit membawa pekabaran itu bagaikan gelombang pasang melintasi pesisir timur Amerika Serikat.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

1989 ialah masa kesudahan ketika kitab Daniel dibuka meterainya, dan apabila kitab Daniel dibuka meterainya, sentiasa ada pertambahan pengetahuan yang menghasilkan dua golongan penyembah. 1989 ialah yang pertama daripada tiga tanda jalan ujian itu, sebagaimana dilambangkan oleh kedatangan malaikat pertama pada tahun 1798. Apabila malaikat pertama turun pada 11 Ogos 1840, hal itu melambangkan malaikat dalam Wahyu lapan belas yang turun pada 9/11. Kekecewaan pertama dalam sejarah Millerite menandai kedatangan malaikat kedua dan melambangkan 18 Julai 2020, serta permulaan masa penantian. Kaum Millerite secara beransur-ansur dibangunkan kepada pekabaran malaikat kedua dan kepada hakikat bahawa merekalah gadis-gadis dara dalam perumpamaan tentang sepuluh gadis dara. Mereka dibangunkan sepenuhnya pada perhimpunan khemah Exeter pada Ogos 1844. Seratus empat puluh empat ribu telah dibangunkan pada Julai 2023 apabila pekabaran Seruan Tengah Malam mula dibuka meterainya secara beransur-ansur.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Nako ea tieho e ile ea fela bakeng sa ba ha Miller Exeter, joalokaha e ile ea fela bakeng sa lelapa la Lazaro ha Jesu a tsosa Lazaro, e le ketso e phahameng ka ho fetisisa ea bosebeletsi ba Kreste, ha Lazaro a fetoha “tiiso” ea bosebeletsi ba Hae. Tsoho ea Lazaro e tšoaea qetello ea nako ea tieho, le ho tiisoa ha sechaba sa Molimo. Ho Kena ka Tlhōlo ha ileng ha latela ho ne ho tšoantšetsa phatlalatso ea molaetsa oa Mohoo oa Har’a Mpa ea Bosiu historing ea ba ha Miller. Sehlooho sa temana ea leshome le motso o mong ea Daniele khaolo ea leshome le motso o mong ke ho phahama le ho oa ha morena oa boroa, ’me se lebisa ntoeng ea Panium litemaneng tsa leshome le metso e meraro ho isa ho tse leshome le metso e mehlano. Litemana tseo ke teko e khethollang moo tiiso e behoang liphatleng tsa banna le basali ba tla phahamisoa e le folakha temaneng ea leshome le metso e tšeletseng.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

Ayat lima belas telah digenapi pada Pertempuran Panium, yang selaras dengan kunjungan Kristus ke Kaisarea Filipi. Di sana, di Kaisarea Filipi, Kristus mengubah nama Simon Barjona menjadi Petrus, menandai pemeteraian seratus empat puluh empat ribu. Sejak saat itu, terang salib yang segera datang dibukakan kepada para murid. Ketika Kristus mengubah nama Simon menjadi Petrus tepat sebelum salib, hal itu selaras dengan ujian lakmus Exeter dan Lazarus yang mengantar kepada Masuknya dengan Kemenangan ke Yerusalem. Perkemahan pertemuan Exeter dari tanggal 12 sampai 17 Agustus melambangkan pemantapan terakhir dalam kebenaran sebelum guncangan, yaitu gempa bumi hukum Minggu dalam pasal sebelas kitab Daniel dan Wahyu.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Lefelo kwa Battle Creek le mo taolong e e tshwanang. Baeteledipele mo sanitariumng ba ikopantse le ba ba sa dumeleng, ba ba amogela mo makgotleng a bona, go ya ka selekanyo sengwe kgotsa sengwe, mme seno se tshwana le go dira ka matlho a tswetswe. Ba tlhaela temogo ya go bona se se tlileng go re welang neng le neng. Go na le moya wa go tlhoka tsholofelo, wa ntwa le wa tshololo ya madi, mme moya oo o tla oketsega go fitlha kwa bokhutlong jwa nako. Fela fa batho ba Modimo ba sena go tshwaiwa mo diphatleng tsa bone ka sekano—ga se sekano kgotsa sesupo sepe se se ka bonwang, mme ke go nitama mo boammaaruring, ka tlhaloganyo le ka semowa, gore ba se ka ba sutisiwa—fela fa batho ba Modimo ba sena go tshwaiwa ka sekano mme ba baakanyeditswe go reketliwa, gone go tla tla. Tota, go setse go simologile. Dikatlholo tsa Modimo jaanong di mo lefatsheng, gore di re neye tlhagiso, gore re tle re itse se se tlang.” Manuscript Releases, volume 10, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

Go tiisitswe ga ba lekgolo le masome a mane le bone a sekete go ne ga emelwa ke kopano ya mekampo ya Exeter, Keresete a fetola leina la ga Simone a mo bitsa Petoro, le tsogo ya ga Lasaro. Tsogo eo e tshwantsha tsogo ya basupi ba babedi mo go Tshenolo kgaolo ya bolesome le bongwe. Ditemana tsa bolesome go ya go bolesome le borataro di emela hisetori e e fitlhegileng ya temana ya masome a mane. Go bulwa ga hisetori e e fitlhegileng ya temana ya masome a mane go simolotse mo gare ga tiragalo ya hisetori ya go diragadiwa ga temana ya bolesome le bongwe le ntwa ya Ukraine. Go tloga ka Phukwi 2023 hisetori eo e e fitlhegileng e ntse e le mo tsamaisong ya go bulwa ke Tau ya lotso lwa Juda.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Nni a wopɛ sɛ wɔka wɔn ho ka ɔha ne aduanan anan mpem no nyinaa no nyan fii awufo mu wɔ Adiyisɛm ti dubaako nkyekyɛm du-baako mu no, aniwa so nkɔmhyɛsɛm mu sɔhwɛ a ɛsɛ sɛ wodi mu ansa na ahummɔborɔ bere no to wɔ Kwasiada mmara no mu, a Onuawa White kyerɛ sɛ ɛno ne aboa no honi sɔhwɛ no, hyɛe ase.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Morena o mpontšhitše ka go hlaka gore seswantšho sa sebata se tla bopša pele ga ge nako ya kgaugelo e tswalelwa; gobane se tlo ba teko e kgolo go batho ba Modimo, yeo ka yona pheletšo ya bona ya ka mo go sa felego e tlago go ahlolwa. Maemo a gago ke tlhakahlakano e bjalo ya go se dumelelane moo e lego gore ke ba sego kae fela bao ba tlago go forwa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Dalam Wahyu 13 perkara ini dinyatakan dengan jelas; [Wahyu 13:11–17, dipetik].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Ini adalah ujian yang harus dihadapi umat Allah sebelum mereka dimeteraikan. Semua yang membuktikan kesetiaan mereka kepada Allah dengan memelihara hukum-Nya, dan menolak menerima sabat yang palsu, akan berdiri di bawah panji Tuhan Allah Yehovah, dan akan menerima meterai Allah yang hidup. Mereka yang melepaskan kebenaran yang berasal dari surga dan menerima sabat hari Minggu, akan menerima tanda binatang itu.” Manuscript Releases, jilid 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

Garis nubuat luaran dibuka meterainya dalam sejarah ayat sebelas dari Daniel sebelas, dan garis dalaman dibuka meterainya dalam Wahyu fasal sebelas ayat sebelas. Garis luaran mengenal pasti bagaimana imej binatang itu, yang melambangkan gabungan gereja dan negara dengan gereja menguasai hubungan tersebut, dibentuk dalam tempoh penghakiman ke atas orang hidup. Garis dalaman mengenal pasti bagaimana imej Kristus, yang melambangkan gabungan keilahian dengan kemanusiaan, dibentuk semasa penghakiman ke atas orang hidup.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Gerakan pembaharuan malaikat ketiga dan seratus empat puluh empat ribu bermula pada waktu kesudahan pada tahun 1989 sebagaimana dilambangkan dalam ayat sepuluh Daniel sebelas. Penggenapan sempurna Daniel fasal dua belas kemudian bermula.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Danili gubai-de, “Nangni cholbo; maina kattani katta an∙sengaha aro bon∙kamani salona kingking mohor donganiko man∙aha. Bang∙a mandera∙rang rongtalatako man∙gen, aro gisik rongtalgen, aro dake nianiko man∙gen; indiba namgijagipa-rang namgijagipa dakgen; aro namgijagipa-rangoni saoba u∙ijawa; indiba gisikgipa-rang u∙igen.” Daniel 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

អត្ថបទទីដប់នៃជំពូកទីដប់មួយ បង្ហាញពីការចាប់ផ្ដើមនៃ «ដំណើរការនៃការបរិសុទ្ធ» ដែលត្រូវបានតំណាងដោយទេវតាទីមួយថា ជាការកោតខ្លាចព្រះ។ អត្ថបទទីដប់មួយ និងទីដប់ពីរ បង្ហាញកន្លែងដែលមនុស្សមួយសែនសែសិបបួនពាន់នាក់ត្រូវបានធ្វើឲ្យស។ សៀវភៅសាការីបានកំណត់អត្តសញ្ញាណបទពិសោធន៍នោះ។

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> Lalu Ia memperlihatkan kepadaku Yosua, imam besar itu, berdiri di hadapan malaikat TUHAN, dan Iblis berdiri di sebelah kanannya untuk melawan dia. Maka TUHAN berfirman kepada Iblis, “TUHAN menghardik engkau, hai Iblis; ya, TUHAN yang telah memilih Yerusalem menghardik engkau! Bukankah ini sepotong kayu yang telah direnggut dari api?” Adapun Yosua berpakaian kotor, dan ia berdiri di hadapan malaikat itu. Lalu Ia menjawab dan berfirman kepada mereka yang berdiri di hadapan-Nya, kata-Nya, “Tanggalkanlah pakaian yang kotor itu dari padanya.” Dan kepada dia Ia berfirman, “Lihatlah, Aku telah menjauhkan kesalahanmu dari padamu, dan Aku akan mengenakan kepadamu pakaian ganti.” Lalu aku berkata, “Biarlah mereka mengenakan serban yang indah ke atas kepalanya.” Maka mereka mengenakan serban yang indah ke atas kepalanya, dan mengenakan kepadanya pakaian. Dan malaikat TUHAN berdiri di situ. Zakharia 3:1–5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

Seripa se se tletšego mo mošomong wa mafelelo wa Kriste bjalo ka Moprista yo Mogolo, gomme se emela go swaiwa ga ba dikete tše lekgolo-masomenne-nne.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> “Sekha sa Sakariah sa Josua le Morongwa se sebetsa ka matla a ikgethang phihlelong ya batho ba Modimo maemong a qetelo a letsatsi le leholo la poelano. Ka nako eo kereke ya masalla e tla tliswa tekong e kgolo le mahlomoleng. Bao ba bolokang ditaelo tsa Modimo le tumelo ya Jesu ba tla utlwa kgalefo ya drakone le makgotla a yona. Satane o bala lefatshe e le bafo ba hae; o se a fumane taolo le hodima ba bangata ba ipolelang e le Bakreste. Empa mona ho na le sehlotshwana se hanyetsang borena ba hae. Ha a ka ba hlakola lefatsheng, tlholo ya hae e ne e tla ba e phethahetseng. Jwale ka ha a susumelitse ditjhaba tsa bohetene ho fedisa Iseraele, ka mokgwa o jwalo nakong e haufi o tla hlohlelletsa matla a kgopo a lefatshe ho fedisa batho ba Modimo. Batho ba tla batleha ho fana ka kutlo ho melao ya batho ka ho tlola molao wa Modimo.” Prophets and Kings, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Pemandangan-pemandangan penutup pada hari pendamaian yang besar” adalah pemeteraian, pertama-tama, atas seratus empat puluh empat ribu orang, yang kemudian disusul dengan pemeteraian anak-anak Allah yang lain yang pada waktu ini berada di Babel.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Bo batho ba Modimo ba ikokobetsa meya ya bona pela Gagwe, ba kopa boitsheko jwa pelo, go neelwa taelo go twe, ‘Tlosang diaparo tse di leswe,’ mme go buiwa mafoko a a rotloetsang go twe, ‘Bonang, ke tlositse boikepo jwa gago mo go wena, mme ke tla go apesa diaparo tsa phetogo.’ Sakaria 3:4. Seaparo se se se nang selabe sa tshiamo ya ga Keresete se apesiwa bana ba Modimo ba ba lekilweng, ba ba raelwang, ba ba ikanyegang. Masalela a a nyadiwang a apesiwa diaparo tsa kgalalelo, a se ka a tlhola a itshekololwa ke ditshila tsa lefatshe. Maina a bona a bolokwa mo bukeng ya bophelo ya Kwana, a kwadisitswe gareng ga ba ba ikanyegang ba dipaka tsotlhe. Ba ganeditse maano a moferefere; ga ba a ka ba tlosiwa mo boikanyegong jwa bona ka go kurutla ga kgogela. Jaanong ba sireletsegile ka bosakhutleng mo maano a moleki. Maleo a bona a fetiseditswe kwa mothomising wa boleo. “Serwalo se se ntle” se bewa mo ditlhogong tsa bona.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “အခါ၌ စာတန်သည် မိမိ၏ စွပ်စွဲချက်များကို အတင်းအကျပ် တင်ပြလျက်ရှိစဉ်၊ မမြင်ရသော သန့်ရှင်းသော ကောင်းကင်တမန်များသည် ဟိုသို့ ဒီသို့ သွားလာလျက် သက်ရှင်တော်မူသော ဘုရားသခင်၏ တံဆိပ်ကို သစ္စာရှိသူတို့အပေါ်၌ တင်နှိပ်ပေးလျက်ရှိကြသည်။ ဤသူတို့ကား သိုးသငယ်နှင့်အတူ ဇိအုန်တောင်ပေါ်၌ ရပ်နေသူများဖြစ်ကြ၍၊ သူတို့၏ နဖူးများပေါ်၌ ခမည်းတော်၏ နာမတော်ကို ရေးထားခြင်းခံရသောသူများဖြစ်ကြသည်။ သူတို့သည် ပလ္လင်တော်ရှေ့၌ သီချင်းသစ်ကို သီဆိုကြ၏။ ထိုသီချင်းကို မြေကြီးမှ ရွေးနှုတ်ခံရသော တစ်သိန်းလေးသောင်းလေးထောင်မှတစ်ပါး အခြားမည်သူမျှ သင်ယူနိုင်ခြင်းမရှိ။ ‘ဤသူတို့ကား သိုးသငယ်သွားတော်မူရာ အရပ်သမျှသို့ လိုက်သောသူများဖြစ်ကြ၏။ ဤသူတို့သည် လူတို့အထဲမှ ရွေးနှုတ်ခံရ၍ ဘုရားသခင်နှင့် သိုးသငယ်အတွက် အဦးသီးသော အသီးများဖြစ်ကြ၏။ သူတို့၏ နှုတ်၌ လိမ်လည်ခြင်း မတွေ့ရ။ အကြောင်းမူကား သူတို့သည် ဘုရားသခင်၏ ပလ္လင်တော်ရှေ့၌ အပြစ်ကင်းသူများဖြစ်ကြ၏။’ ဗျာဒိတ်ကျမ်း ၁၄:၄၊ ၅။”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> “मुलुकीसो एन्जेलनि बुङाथायखौ आबुंग्राखौ फोरमायनाय फुरनानै गोजौ फोजोबथायाव पुगुनाय जादों: ‘दानि नों जोशुआ, गोसोनि गाहायाव थानाय गोग्गो बेथाय, आरो नोंनि सान्द्रा खालामनायसोरखौ खोनासै; मानोना बिसोर आश्चर्य जाखानाय मानसिसोर: आरो नों एखे, आं आंनि दास, से ब्राञ्चखौ आनगोन।’ जिखारिया 3:8. ख्रीष्टखौ बेनि हारिनि मानसिसोरनि उद्धारक आरो मुक्ति-दाता बादि फोसावनाय जादों. दानि गोजौखौ बेनि बाख्राब-फुरा थानाय अवशेषसोर ‘आश्चर्य जाखानाय मानसिसोर’ नांगौ, मानोना बिसोरनि यात्रा-जीबोननि मोथा आरो लज्जा, इसोर आरो मेमनानि सान्निध्याव सान्थो आरो मान-सम्मानआव सोलायजादों. ‘बे दिनाव प्रभुनि ब्राञ्चआ सुन्दोर आरो गौरबमय जानायगोन, आरो फृथिबिनि फलआ इस्राएलनि बचि थानायसोरनि लागि उत्तम आरो मनोहर जानायगोन. आरो बेखौ जाथाय, जिउनाव बांखि थानायजों, आरो जेरुशालेमाव थांनायजों, बिसोरखौ पबित्र बिदिनो बुंनायगोन, जेरुशालेमाव जिउनायसोरनि माझे लिरनाय होनाय मानसि फोरखौबो।’ यशैया 4:2, 3.” Prophets and Kings, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

ការបោះត្រា​គឺ​ជា​ជំហាន​ទីពីរ​នៃ​ពាក្យ​របស់​ដានីយ៉ែល​ថា «បាន​បន្សុទ្ធ បាន​ធ្វើ​ឲ្យ​ស ហើយ​បាន​សាកល្បង»។ ខទីដប់មួយ និងខទីដប់ពីរ​កំណត់​អំពី​ការ​ងើបឡើង និង​ការ​ដួលរលំ​ចុងក្រោយ​របស់​រុស្ស៊ី ដែល​ជា​ស្តេច​ខាង​ត្បូង​តាម​ទំនាយ ហើយ​ការ​នោះ​កើត​ឡើង​មុន​សង្គ្រាម​ប៉ានៀម​នៅ​ក្នុង​ខទីដប់បី​ដល់​ខទីដប់ប្រាំ។ នៅ​ពេល​មនុស្ស​មួយ​សែន​សែសិប​បួន​ពាន់​នាក់ ត្រូវ​បាន​ព្រះគ្រីស្ទ​ដោះ​អាវ​កខ្វក់​របស់​ពួកគេ​ចេញ ក្នុង​ឈុតឆាក​បិទបញ្ចប់​នៃ​ថ្ងៃ​ដ៏​អស្ចារ្យ​នៃ​កិច្ច​លោះ​បាប នោះ​ពួកគេ​ទទួល​បាន «មួក​សង្ហា» មួយ ដែល​ជា​ការ​លើក​តម្កើង​របស់​ដានីយ៉ែល​ទៅ​ជា​អ្នក​គ្រប់គ្រង​ទីបី ព្រម​ទាំង​អាវ​ពណ៌​ក្រហម​ឆ្អៅ និង​ខ្សែ​មាស​ផង​ដែរ។ នោះ​ក៏​ជា​អំណោយ​នៃ​ខ្សែ​មាស​របស់​យ៉ូសែប ការ​លើក​តម្កើង​របស់​គាត់​ទៅ​ជា​អ្នក​គ្រប់គ្រង​ទីពីរ និង​អំណោយ​នៃ​ចិញ្ចៀន​របស់​ស្តេច​ផង​ដែរ។ «ចិញ្ចៀន» នោះ​តំណាង​ឲ្យ​ត្រា​រាជ្យ ដែល​អ្នក​គ្រប់គ្រង​មួយ​រូប​ប្រើ​ដើម្បី​បោះ​ត្រា​រាជ្យ​លើ​ច្បាប់​របស់​ខ្លួន។

Darius used his signet to seal the pit where Daniel was placed among the lions.

Darius akafunga kwa muhuri wake tundu alikowekwa Danieli miongoni mwa simba.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> 곧 왕이 명하여 다니엘을 끌어다가 사자 굴에 던지게 하였다. 그때에 왕이 다니엘에게 말하여 이르되, 네가 항상 섬기는 네 하나님이 친히 너를 구원하시리라 하였다. 한 돌을 가져다가 굴 어귀에 놓고, 왕이 자기의 인장과 그의 귀인들의 인장으로 그것을 봉하였으니, 이는 다니엘에 관한 그 처분이 변경되지 못하게 하려 함이었다. 다니엘 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

ពាក្យហេប្រឺដែលបានបកប្រែថា «ត្រាចិញ្ចៀន» គឺ H5824 ក្នុង Strongs ហើយវាបានកើតចេញពីពាក្យឫសមួយដែលត្រូវនឹង H5823; មានន័យថា ចិញ្ចៀនត្រា (ដោយសារតែបានឆ្លាក់)។ យ៉ូស្វេនៅមុខទេវតា ដានីយ៉ែលនៅក្នុងរូងតោ យ៉ូសែបនៅមុខផារ៉ោន តំណាងឲ្យការបោះត្រានៃមនុស្សមួយរយសែសិបបួនពាន់នាក់ ដែលជាការសាកល្បងទីពីរនៅក្នុង ដានីយ៉ែល ១២ ដែលនៅទីនោះ អ្នកដែលបានត្រូវសម្អាតហើយ បន្ទាប់មកត្រូវបាន «ធ្វើឲ្យស» ជាមុន មុននឹងត្រូវ «សាកល្បង»។ បន្ទាត់ទាំងនេះក៏ត្រូវបានតំណាងដោយ «សេរូបាបិល» «កូនប្រុសរបស់សាលធាល» ផងដែរ។

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> ଏମିତି ଦିନରେ, ସେନାବାହିନୀର ପ୍ରଭୁ କହନ୍ତି, ହେ ଶିଏଲ୍ତିଏଲଙ୍କ ପୁତ୍ର, ମୋର ଦାସ ଜେରୁବ୍ବାବେଲ, ମୁଁ ତୋତେ ଗ୍ରହଣ କରିବି, ପ୍ରଭୁ କହନ୍ତି, ଏବଂ ତୋତେ ମୋହର-ଆଙ୍ଗୁଠି ସଦୃଶ କରିବି; କାରଣ ମୁଁ ତୋତେ ଚୟନ କରିଛି, ସେନାବାହିନୀର ପ୍ରଭୁ କହନ୍ତି। ହାଗ୍ଗୟ 2:23।

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubabel ertiin “offspring of Babylon,” tih a pa chu Shealtiel a ni a, a awmzia chu “Pathian hnena dil” tihna a ni. Zerubabel hian ni hnuhnungah Babylon offspring-te chu Pathian berampu rualah ko khâwmtu vântirhkoh pahnihna thuchah a entîr a ni. “Ṭawngṭaina” tih thil hi mi sang za leh sawmli leh pali-te nêna inzawm a ni, anmahni chuan Babylon offspring hnuhnung ber chu an ko chhuak a; chu harhna chu ṭawngṭaina avâng chauhin a thleng bawk si.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Go tsoga ga boammaaruri jwa bomodimo mo gare ga rona ke jona jo bogolo thata e bile bo potlakileng go feta tsotlhe mo ditlhokong tsotlhe tsa rona. Go bo batla go tshwanetse go nna tiro ya rona ya ntlha. Go tshwanetse ga nna le boiteko jo bo tlhoafetseng jwa go bona tshegofatso ya Morena, e seng ka gonne Modimo a sa rate go re naya tshegofatso ya Gagwe, mme ka gonne rona ga re a ipaakanyetsa go e amogela. Rraetsho wa legodimo o iketleeleditse go naya Moya wa Gagwe o o Boitshepo ba ba Mo kopang, go feta kafa batsadi ba lefatshe ba iketleeleditseng ka teng go naya bana ba bone dineo tse di molemo. Mme ke tiro ya rona, ka boipolelo, ka boikokobetso, ka boikotlhao, le ka thapelo e e tlhoafetseng, go diragatsa maemo a Modimo a solofeditseng go re naya tshegofatso ya Gagwe ka one. Tsogo e ka lebelelwa fela e le karabo ya thapelo. Fa batho ba sa ntse ba humanegile jaana ka Moya o o Boitshepo wa Modimo, ga ba kgone go anaanela go rerwa ga Lefoko; mme fa thata ya Moya e ama dipelo tsa bone, foo dipuo tse di neelwang ga di kitla di nna tsotlhe fela. Ba kaelwa ke dithuto tsa Lefoko la Modimo, ka ponatshego ya Moya wa Gagwe, ba dirisa temogo e e siameng, ba ba tlang dipokanong tsa rona ba tla bona maitemogelo a a botlhokwa, mme fa ba boela gae, ba tla bo ba ipaakanyeditse go nna le tlhotlheletso e e itekanetseng e e nayang botsogo.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Baikoleli ba folaga ya kgale ba ne ba itse se e leng go tlhabana le Modimo mo thapelong, le go ipelelela tshololo ya Moya wa Gagwe. Mme bano ba a feta mo seraleng sa tiragalo; mme ke bomang ba ba tlhatlogang go tla go tsaya mafelo a bone? Go ntse jang ka kokomana e e golang? A ba sokologetse kwa Modimong? A re tsogetse tiro e e tsweletseng mo sehalalelong sa legodimo, kgotsa a re emetse maatla mangwe a a pateletsang gore a tle mo godimo ga kereke pele ga re ka tsoga? A re solofetse go bona kereke yotlhe e tsosolositswe? Nako eo ga e kitla e tla.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Ma na dɔte pi vɔ si le hamea me siwo metrɔ dzi o, eye womawɔ ɖeka kplim le gbedodoɖa sesĩ, si dzena eye wòɖoa nu me o me o. Ele be míadze dɔa gɔme amesime. Ele be míado gbe geɖe wu nuƒoƒo. Vodada le gbegblẽm, eye ele be woafia amewo be menyo o be woakpɔ dzidzedze kple mawusubɔsubɔ ƒe nɔnɔmetata kanza ne gbɔgbɔ kple eƒe ŋusẽ mele eme o. Ne míetsɔ míaƒe susu ɖo mía dziwo didi, vɔ̃wo tsikeke, eye míase to míaƒe nɔnɔme vɔ̃wo ɖe asi, míaƒe luʋɔwo madzo ɖe dzɔdzɔenyenye dzi o; míakpɔ ŋutilã me kaka, eye míaƒe susu makpɔ ɖe eŋu nam be míaƒe akpaɖa katã tsoa Mawu gbɔ.” Selected Messages, buku 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

Tanda penunjuk doa dinyatakan dalam Daniel, yang menggambarkan suatu doa untuk memahami pekabaran lahiriah dalam pasal dua, dan juga suatu doa untuk menggenapi pekabaran batiniah yang dilambangkan dalam pasal sembilan. Zerubabel dan ayahnya Sealtiel melambangkan pemeteraian seratus empat puluh empat ribu pada ujian kedua, yaitu ujian visual tentang patung binatang itu, yang juga merupakan ujian batiniah yang dilambangkan dalam Wahyu pasal sebelas, ayat sebelas, dan juga ujian lahiriah yang dilambangkan dalam Daniel pasal sebelas, ayat sebelas.

We will continue to address verse eleven in the next article.

Ki doŋoŋ ne kegakali ayin kɛ jiin mɛɛt kɛɛl akölic cï lëu apath cï cɔk.

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