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# Panium - Number Nine

Panium - Namba Thogolwethoba

Fourth Line

Mstari wa Nne

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.

> Zvino mambo wokumaodzanyemba achatsamwa kwazvo, uye achabuda kundorwa naye, iye mambo wokumaodzanyemba achirwa namambo wokumaodzanyemba; uye iye achamisa boka guru revanhu vazhinji; asi boka iro richapiwa muruoko rwake. Zvino kana abvisa boka iro, mwoyo wake uchazvikudza; uye achawisira pasi makumi ezviuru mazhinji; asi haangasimbiswi nazvo. Danieri 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.

Mavhesi gumi nerimwe negumi nembiri anoratidza kukunda kwaPutin pamusoro peUkraine neEuropean Union, pamwe nezvakatevera uye migumisiro yakawira Putin mushure mekukunda kwake muHondo yeUkraine, sezvinomiririrwa naPtolemy mukukunda kwake paRaphia muna 217 BC, uye kuparara kwake kuri mundima yegumi nembiri. Dingindira riri mumavhesi aya nderekusimuka nekudonha kwamambo wokumaodzanyemba.

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.

Mpaka kufikia hapa, makala hizi zimekuwa zikitambua mada za msingi za mistari ya kinabii ya sura ya kumi na moja. Aya ya kumi na moja inahitaji muda zaidi kidogo kabla hatujaendelea mbele katika sura hiyo. Danieli 11:11 inalingana na Ufunuo 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.

> Biðaɛne sɛnsa ne fa no, na Honhom a ɛma nkwa a efi Nyankopɔn hɔ baa wɔn mu, na wogyinaa wɔn anan so; na ehu kɛse bi bɔɔ wɔn a wohuu wɔn no. Adiyisɛm 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.

Muna 2023, zvapupu zviviri zvakanga zvaurayiwa nechikara chaibva mugomba risina magumo zvakamira netsoka dzazvo. Uchapupu hwenyanga yeRepublican hwakatanga muna 2015 nokuziviswa kwaDonald Trump kuti aizomhanyira chigaro chemutungamiri wenyika, uye muna 2020 dhiragoni, inomiririrwa nema globalists ari munyika, pamwe chete nema globalists ari bato reDemocratic vachibatana nema globalists ebato reRepublican (RINO’s), vakaba sarudzo ndokugadza Joe Biden, nokudaro vachiuraya Donald Trump mumugwagwa. Nyanga yePurotesitendi, inomiririrwa neshumiro yeFuture for America, yakaurayiwa kubudikidza nokuparidza kufanotaura kwakatsauka kwaitsanangura kurwiswa kweNashville neIslam. Muna 2023, nyanga dzose dziri mbiri, yeRepublican neyePurotesitendi, dzakamutswa. Ndima yegumi neimwe inoratidza kutanga kweHondo yeUkraine muna 2014 zvichienda mberi kusvikira pakukunda kwekupedzisira kwaPutin neRussia.

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.

Vhesi regumi nerimwe ndiro bvunzo inooneka inoguma pakutongwa kweAdventism zvakazara, asiwo kune avo vakagamuchira chiedza che9/11 nekusvika kwenhenda yechitatu; asi zvikuru-kuru ndecheavo vachazvidavirira kuchiedza chouprofita chakazarurwa zvishoma nezvishoma kubvira muna Chikunguru cha2023.

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.

Uongozi wa Waadventista ulipitiliwa mbali mwaka 1989, kama ilivyowakilishwa kwa mfano na kuzaliwa kwa Kristo katika kipindi hicho cha unabii. Katika ubatizo wa Kristo alianza kuwaita wanafunzi waliokuwa “msingi” wa Kanisa la Kikristo, akiwakilisha kwa njia ya mfano tarehe 9/11, ambapo, kwa kuwasili kwa Uislamu wa ole wa tatu, Bwana aliwaongoza watu Wake kurudi kwenye njia za kale za Yeremia, ambazo zinawakilisha misingi ya Uadventista. Mnamo 9/11 hukumu ya walio hai ilianza na nyumba ya Mungu, na Uadventista waliikataa nuru ya malaika wa Ufunuo kumi na nane kwa hakika ileile ambayo Wayahudi walimkataa Yesu kuwa ndiye Masihi. Wale waliokubali nuru ya malaika wa Ufunuo kumi na nane kisha walijaribiwa kwa kukatishwa tamaa kwa Julai 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.

Muna Chikunguru ra2023, chiedza chaDanieri gumi neimwe, ndima yegumi neimwe, chinoratidza mutsetse wekunze wechokwadi chiripo. Chiedza ichocho chekuzadzikiswa kwechiporofita kwekunze chinowanikwa mundima yegumi neimwe yaDanieri gumi neimwe chakazarurirwa mhandara dzakamutswa mundima yegumi neimwe yaZvakazarurwa chitsauko chegumi neimwe. Zvakazarurwa zvinoratidza nhoroondo yemukati iyo Danieri anovhura seiri nhoroondo yekunze.

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.

Avo vakafungisisa chiedza chakazarurwa kutanga muna Chikunguru 2023 vanomirira mapoka maviri akasiyana, nokuti vatovapo vakambofamba pamwe chete mushure maChikunguru 2023 asi vasisafambi pamwe chete. Kutongwa kunoenderera mberi zvishoma nezvishoma, uye kutanga pa9/11 kereke yeSeventh-day Adventist yakapiwa “nguva yokutendeuka” pakuramba kwayo “mitemo yokududzira chiporofita yakagamuchirwa naMiller neshamwari dzake,” iyo yavakaramba zvishoma nezvishoma kutanga muna 1863. Kubva pa9/11 kusvikira Chikunguru 18, 2020 kereke yeSeventh-day Adventist yakapiwa mukana wayo wokupedzisira wokutendeuka, uye panguva iyoyo avo vakanga vatora chikamu mukuziviswa kweNashville kwa2020 vakaedzwa. Muna Chikunguru, chikamu chokupedzisira chokunatswa chinomiririrwa nendima yegumi neimwe yezvitsauko zvegumi neimwe mumabhuku aDanieri neZvakazarurwa.

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.

Nda nkhuli iyi ya kuyezga ndimo kuyezgeka kwachiŵiri kwa viyezgo vitatu kukufiskikira. Kuyezgeka kwachiŵiri ni kuyezgeka kwa kuwoneka, uko kukudangilira kuyezgeka kwa chilakolako ndipo kukumalira pa kuyezgeka kwachitatu, uko mwakusiyana na viyezgo viŵiri vyakwambilira ni kuyezgeka kwakupambaniska. Apo virongoro ŵakuwuka pa Usiku Wapakati chifukwa cha ntchemo yakuti, “Wonani, Mkwati wikwiza,” gulu limoza lili na mafuta ghakukhumbikwa ndipo linyake latayika. ŴaMillerite ŵakafiska ndendende chakuchitika ichi, ndipo pakuchita nthena ŵakalongora kupulikiska kwa mzere wa uchimi wa kuwaro ndiposo wa mukati.

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.

Walipotangaza ujumbe wa malaika wa pili kwa kuyatambua makanisa ya Kiprotestanti yaliyoanguka kuwa ni binti za Babeli, walikuwa wakitangaza ujumbe uliokuwa nje ya uzoefu wao. Ili kuutangaza ujumbe wa Kilio cha Usiku wa Manane, iliwapasa kwanza kujiona wenyewe kuwa ndio wale mabikira waliokuwa katika wakati wa kukawia. Katika aya ya kumi na moja ya Danieli na ya Ufunuo sura ya kumi na moja, ujumbe wa ndani na wa nje ulifunuliwa kuwa ndiyo kweli ya wakati huu tangu 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.

Muchitsauko chokutanga chaDanieri, kuedzwa kwechipiri uye kwaiyonekwa nameso kwakaitika pavakawana zviso zvaDanieri navarume vatatu vakatanhamara zvakanaka zvikuru uye zvakakora paku“onekwa” kupfuura zvaavo vaidya zvokudya zveBhabhironi. Muchitsauko chechipiri kuedzwa kunooneka kunomiririrwa sekuedzwa kwechiporofita kunoda kududzira nenzira yakarurama shoko rakavanzika iro pakupedzisira rinoratidzwa kuva mufananidzo woushe hwouprofita hweBhaibheri. Zvitsauko chokutanga, chechipiri, nechechitatu chaDanieri zvinomiririra ngirozi yokutanga, yechipiri, neyechitatu yaZvakazarurwa gumi nezvina.

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.

Mutumwa wechipiri wa Zvakazarurwa chitsauko chegumi nechina unotaura pamusoro peshoko rekunze renhoroondo yevaMillerite, uye Danieri chitsauko chechipiriwo chinotaura pamusoro pemutsara wekunze nomufananidzo wezvikara zvenhoroondo yechiporofita. Muedzo unoonekwa muchitsauko chokutanga wakanga wakavakirwa pana Danieri navatatu vakarurama, naizvozvo ndiwo mutsara wemukati. Mitsara yekunze neyemukati yechiporofita, inomiririrwa nokuenzaniswa kwaDanieri zvitsauko chokutanga kusvikira chechitatu nengirozi nhatu dzaZvakazarurwa chitsauko chegumi nechina, inobudisa chimwe chapupu kushoko rengirozi yechipiri sokuzadzikiswa kwaro nevaMillerite.

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.

AmaMillerite amemezela kokubili umlayezo wangaphandle nowangaphakathi lapho egcwalisa ukumemezela koMkhosi Waphakathi Kobusuku. Umlayezo wawo wangaphandle wawuyingelosi yesibili yesAmbulo ishumi nane, ngaleyo ndlela uhlanganisa ngokuqondile umlayezo wamaMillerite nengelosi yesibili kanye nomfanekiso kaDaniyeli ezimbili. Lowo mfanekiso umele imibuso yangaphandle yesiprofetho seBhayibheli kusukela eBhabhiloni langempela kuze kufike eBhabhiloni lesimanje, elifika ekupheleni kwalo ekuvalweni kwesikhathi somusa kubantu. AmaMillerite aphinde axhunywe nomlayezo wangaphandle waseBhabhiloni. Isivivinyo sokubona sikaDaniyeli sasimiswe phezu kokudla akhetha ukukudla, futhi ingelosi yokuqala yesAmbulo ishumi eyehla yabeka unyawo olulodwa emhlabeni nolunye olwandle yayinesincwadi esincane esivuliwe, uJohane ayeyalwe ukuba ayidle. Ingelosi yokuqala imelwe yisifiso sokudla futhi ilandelwa yisivivinyo sokubona. Isivivinyo sokubona sihlanganisa umugqa weqiniso wangaphakathi nowangaphandle.

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.

Ndima yegumi neimwe yaDanieri 11, ichifambirana nendima yegumi neimwe yaZvakazarurwa 11, inomiririra bvunzo inoonekwa ine zvikamu zviviri. Bvunzo iyoyo inopera pabvunzo yokupedzisira yokuratidza chokwadi, apo mhandara dzinoratidza kana dziine mafuta kana kuti kwete. Kuratidzwa ikoko kunoitika nguva pfupi kwazvo gonhi renyasha risati ravharwa paSunday law muUnited States. Kuvharwa kwegonhi renyasha paSunday law kwakafananidzirwa naOctober 22, 1844. Nguva pfupi just before October 22, 1844, musi waAugust 17, 1844, vaMillerite vakatakura shoko racho sesaisai guru remvura kumhenderekedzo yokumabvazuva yeUnited States.

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 ndiyo nguva yokuguma apo bhuku raDhanieri rakazarurwa, uye apo bhuku raDhanieri rinazarurwa nguva dzose panova nokuwedzera kwezivo kunobudisa mapoka maviri avanamati. 1989 ndicho chokutanga chezviratidzo zvitatu zvokuedzwa izvo zvakafananidzirwa nokusvika kwengirozi yokutanga muna 1798. Apo ngirozi yokutanga yakaburuka musi waNyamavhuvhu 11, 1840, yakafananidzira ngirozi yaZvakazarurwa gumi nesere ichiburuka pa9/11. Kuodzwa mwoyo kwokutanga munhoroondo yevaMillerite kwakaratidza kusvika kwengirozi yechipiri uye kwakafananidzira Chikunguru 18, 2020, nokutanga kwenguva yokunonoka. VaMillerite vakamutswa zvishoma nezvishoma kushoko rengirozi yechipiri uye kuti ivo ndivo mhandara dziri mumufananidzo wemhandara gumi. Vakazomutswa zvizere pamusangano wetende weExeter muna Nyamavhuvhu 1844. Vane chiuru chine zana namakumi mana nezvina vakamutswa muna Chikunguru 2023 apo shoko reMidnight Cry rakatanga kuzarurwa zvishoma nezvishoma.

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.

Nguva yokulinda yaphela kumaMillerite e-Exeter, njengalokho yaphela emndenini kaLazaru lapho uJesu evusa uLazaru, kwaba yisenzo esiyisicoco senkonzo kaKristu, lapho uLazaru aba “uphawu” lwenkonzo yaKhe. Ukuvuka kukaLazaru kuphawula ukuphela kwesikhathi sokulinda, nokubekwa kophawu lwabantu bakaNkulunkulu. Ukungena KweNkosi Ngokunqoba okwalandela kwakuyisifaniso sokumenyezelwa komyalezo Wokukhala Kwaphakathi Kobusuku emlandweni wamaMillerite. Ingqikithi yevesi leshumi nanye sesahluko seshumi nanye sikaDaniyeli ukuvela nokuwa kwenkosi yaseningizimu, futhi kuholela empini yasePanium emavesini eshumi nantathu kuya kweleshumi nanhlanu. Lawo mavesi ayisivivinyo esihlukanisayo lapho uphawu lubekwa khona emabunzini amadoda nabesifazane abazophakanyiswa njengophawu lwesibhengezo evesini leshumi nesithupha.

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.

Ndima yegumi neshanu yakazadzikiswa paHondo yePanium, iyo inoenderana nokushanya kwaKristu kuKesaria Firipi. Ikoko paKesaria Firipi, Kristu akashandura zita raSimoni Bharijona rikava Petro, achiratidza kuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina. Kubva ipapo zvichienda mberi, chiedza chemuchinjikwa wakanga wava pedyo chakazarurirwa kuvadzidzi. Kristu paakashandura zita raSimoni rikava Petro nguva pfupi muchinjikwa usati wauya, zvakawirirana nomuedzo we litmus weExeter naRazaro zvichitungamirira kuKupinda kweKukunda muJerusarema. Musangano wemusasa weExeter kubva pa12 kusvika pa17 Nyamavhuvhu unomirira kusimbiswa kwekupedzisira muchokwadi kusati kwava nokuzununguswa uko kuri kudengenyeka kwenyika kwemutemo weSvondo muzvitsauko gumi nerimwe zvaDanieri neZvakazarurwa.

> “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.

> “Basa riri kuitwa muBattle Creek ndorwomumwewo marongero. Vatungamiri vari musanitariyamu vakasanganisa zvinhu zvavo navasingatendi, vachivagamuchira kumakurukota avo, zvimwe zvakanyanya kana zvishoma, asi kwakafanana nokubata basa maziso akavharwa. Vanoshayiwa ungwaru hwokunzwisisa kuti chii chichatiparadzanira pamusoro pedu panguva ipi neipi. Kune mweya wokushushikana kwakanyanyisa, wehondo nokudeurwa kweropa, uye mweya iwoyo uchawedzera kusvikira panguva chaiyo yokuguma. Pakarepo vanhu vaMwari pavanenge vaiswa chisimbiso pahuma dzavo—hachisi chisimbiso kana mucherechedzo upi noupi unogona kuonekwa, asi kusimbiswa muchokwadi, zvose pakunzwisisa napamweya, zvokuti havagoni kuzununguswa—pakarepo vanhu vaMwari pavanosimbiswa uye vagadzirirwa kuzununguswa, kuchasvika. Zvirokwazvo, kwatotanga kare. Kutonga kwaMwari zvino kuri pamusoro penyika, kuti kutipe yambiro, kuti tizive zviri kuuya.” 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.

ការបោះត្រាលើមនុស្សមួយសែនសែសិបបួនពាន់នាក់ ត្រូវបានតំណាងដោយការជួបប្រជុំជំរុំនៅ Exeter ដោយព្រះគ្រីស្ទទ្រង់ប្ដូរឈ្មោះស៊ីម៉ូនទៅជា ពេត្រុស និងដោយការរស់ឡើងវិញរបស់ឡាសារ។ ការរស់ឡើងវិញនោះ ជាគំរូនៃការរស់ឡើងវិញរបស់សាក្សីទាំងពីរ នៅក្នុង វិវរណៈ ជំពូក ១១។ ខទាំង ១០ ដល់ ១៦ តំណាងឲ្យប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខទី ៤០។ ការបើកបង្ហាញប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខទី ៤០ បានចាប់ផ្ដើមនៅក្នុងការសម្រេចបំពេញតាមប្រវត្តិសាស្ត្រនៃខទី ១១ និងសង្គ្រាមអ៊ុយក្រែន។ ចាប់តាំងពីខែកក្កដា ឆ្នាំ ២០២៣ មក ប្រវត្តិសាស្ត្រលាក់កំបាំងនោះ កំពុងស្ថិតនៅក្នុងដំណើរការត្រូវបានបើកបង្ហាញដោយសិង្ហនៃកុលសម្ព័ន្ធយូដា។

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.

Kuae vhaṱahelwa u vha vhukati ha vha zwigidi zwa maḓana a fumi naṋa na zwigidi zwa maṋa vha tshi vuswa kha ndimana ya vhuṱahe ya Ndzumbululo ndima ya vhuṱahe, mulingo wa vhuporofita wa u vhoniwa une wa tea u fhira phanḓa ha musi tshifhinga tsha tshilidzi tshi tshi valwa nga mulayo wa Swondaha, une Sister White a u ṱalusa sa mulingo wa tshifanyiso tsha ḽivhanda, wa thoma.

> “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.

> “Jehovha akandirátidza pachena kuti mufananidzo wechikara ucháumbwa nguva yengoni isati yavharwa; nokuti ndiwo uchava muyedzo mukuru kuvanhu vaMwari, umo magumo avo okusaguma achasarudzwa. Chimiro chako chakavhiringidzika zvikuru nezvinopesana zvokuti vashoma chete ndivo vachanyengerwa.

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

> “Mubhuku raChakazarurwa 13 nyaya iyi inoratidzwa pachena; [Chakazarurwa 13:11–17, zvakatorwa].”

> “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.

> “Iyi ndiyo miedzo iyo watu wa Mungu lazima wawe nayo kabla ya kutiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kushika sheria Yake, na kukataa kuipokea sabato ya bandia, watahesabiwa chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoisaliti kweli yenye asili ya mbinguni na kuikubali sabato ya Jumapili, wataipokea alama ya mnyama.” Manuscript Releases, juzuu ya 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.

Umugqa wangaphandle wesiprofetho uyavulwa emlandweni wevesi leshumi nanye likaDaniyeli isahluko 11, kanti umugqa wangaphakathi uyavulwa kusAmbulo isahluko 11 ivesi 11. Umugqa wangaphandle ubonisa indlela umfanekiso wesilo, omele ukuhlanganiswa kwebandla nombuso ibandla liphethe ukulawula kulobo budlelwane, owakhiwa ngayo ngesikhathi sokwahlulelwa kwabaphilayo. Umugqa wangaphakathi ubonisa indlela umfanekiso kaKristu, omele ukuhlanganiswa kobuNkulunkulu nobuntu, owakhiwa ngayo ngesikhathi sokwahlulelwa kwabaphilayo.

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.

Sangano ya mageuzi ya malaika wa tatu na ya wale mia moja na arobaini na nne elfu ilianza wakati wa mwisho mwaka 1989 kama inavyowakilishwa katika aya ya kumi ya Danieli kumi na moja. Ndipo utimilifu mkamilifu wa Danieli sura ya kumi na mbili ukaanza.

> 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.

> Iye akati, Enda hako, Danieri; nokuti mashoko awa akavharwa uye akasimbiswa nechisimbiso kusvikira kunguva yokuguma. Vazhinji vachacheneswa, vaitwa vachena, uye vachaidzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 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.

Ndime yaumi ya chitsauko chegumi nerimwe inomirira kutanga kwe“nzira yokunatswa” inomiririrwa nengirozi yokutanga sokutya Mwari. Ndima yegumi neimwe neyegumi nembiri dzinomirira panogezeswa vachena vane zviuru zana namakumi mana nezvina. Bhuku raZekaria rinotsanangura chiitiko ichocho.

> 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.

> Andakandiratidza Joshua muprista mukuru amire pamberi pomutumwa waJehovha, naSatani amire kuruoko rwake rworudyi kuti amupikise. Jehovha akati kuna Satani, Jehovha ngaakutsiure, iwe Satani; zvirokwazvo, Jehovha wakasanangura Jerusarema ngaakutsiure: ko uyu haasi huni yakabvutwa mumoto here? Zvino Joshua wakanga akapfeka nguo dzakasviba, akamira pamberi pomutumwa. Iye akapindura akataura kuna avo vakanga vamire pamberi pake, achiti, Mubvisei nguo dzakasviba paari. Akati kwaari, Tarira, ndabvisa kuipa kwako pamusoro pako, uye ndichakupfekedza nguo dzokuchinja. Ini ndikati, Ngavaise nguwani yakanaka pamusoro wake. Naizvozvo vakaisa nguwani yakanaka pamusoro wake, vakamupfekedza nguo. Uye mutumwa waJehovha akanga amirepo. Zekaria 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.

Ndime iyi yakazadziswa mubasa rokupedzisira raKristu soMuprista Mukuru uye inomirira kuiswa chisimbiso kwevane zana namakumi mana nezvina zvuru.

> “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.

> “Maono ya Zekaria kuhusu Yoshua na Malaika yanahusu kwa nguvu ya pekee uzoefu wa watu wa Mungu katika matukio ya kufunga ya siku kuu ya upatanisho. Wakati huo kanisa la mabaki litaletwa katika jaribu kubwa na dhiki. Wale wazishikao amri za Mungu na imani ya Yesu watahisi ghadhabu ya joka na majeshi yake. Shetani huuhesabu ulimwengu kuwa raia wake; amepata udhibiti hata juu ya wengi wanaodai kuwa Wakristo. Lakini hapa pana kikundi kidogo kinachopinga ukuu wake. Kama angeweza kuwafutilia mbali kutoka duniani, ushindi wake ungekuwa kamili. Kama alivyozichochea mataifa ya kipagani kuiangamiza Israeli, vivyo hivyo katika wakati ujao ulio karibu atazichochea nguvu ovu za dunia kuwaangamiza watu wa Mungu. Watu watatakiwa kutoa utii kwa amri za kibinadamu kwa kukiuka sheria ya Mungu.” 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.

“mamlaka ya kufunga ya siku kuu ya upatanisho” ni kutiwa muhuri kwanza kwa wale mia moja na arobaini na nne elfu, na baada ya hayo hufuata kutiwa muhuri kwa watoto wengine wa Mungu walio sasa Babeli.

> “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.

> “Vanhu vaMwari pavanotambudza mweya yavo pamberi Pake, vachikumbira kuchena kwomwoyo, murayiro unopiwa uchiti, ‘Bvisai nguo dzakasviba,’ uye mashoko okunyaradza anotaura achiti, ‘Tarirai, ndabvisa zvakaipa zvenyu kwamuri, uye ndichakupfekedzai nguo dzokuchinja.’ Zekaria 3:4. Jasi risina gwapa rokururama kwaKristu rinoiswa pamusoro pavana vaMwari vakaedzwa, vakaidzwa, vakatendeka. Vakasara vaizvidzwa vanopfekedzwa nguo dzokubwinya, kuti havachazombosvibiswizve nokuora kwenyika. Mazita avo anochengetwa mubhuku roupenyu reGwayana, akanyorwa pakati pavakatendeka vemazera ose. Vakakunda mano omunyengeri; havana kutsauswa pakuvimbika kwavo nokudzvova kwedhiragoni. Zvino vakachengetedzeka nokusingaperi pamazano omuyedzi. Zvivi zvavo zvinoendeswa kumuvambi wechivi. ‘Ngowani yakanaka’ inoiswa pamusoro pemisoro yavo.”

> “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.

> “Satane paakanga achikurudzira kupomera kwake, ngirozi tsvene, dzisingaonekwi, dzaipota dzichifamba-famba, dzichiisa pamusoro pavakatendeka chisimbiso chaMwari mupenyu. Ava ndivo vanomira paGomo reZioni pamwe chete neGwayana, vane zita raBaba rakanyorwa pahuma dzavo. Vanoimba rwiyo rutsva pamberi pechigaro choushe, rwiyo urwo pasina munhu angarudzidza kunze kwezana namakumi mana nezvina zvuru vakadzikinurwa panyika. ‘Ava ndivo vanotevera Gwayana kwose kwaRinoenda. Ava vakadzikinurwa pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Uye mumuromo mavo hamuna kuwanikwa kunyengera; nokuti havana chavangapomerwa pamberi pechigaro choushe chaMwari.’ Zvakazarurwa 14:4, 5.

> “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.

> “Zvino kwasvikwa pakuzadzika kwakakwana kwamashoko eMutumwa: ‘Zvino chinzwa, iwe Joshua muprista mukuru, iwe navamwe vako vagere pamberi pako; nokuti ivo vanhu vanoshamisa; nokuti tarira, ndichabudisa Muranda Wangu, Bazi.’ Zekaria 3:8. Kristu anoratidzwa seMudzikinuri noMusununguri wavanhu Vake. Zvino zvirokwazvo vakasara ava ‘vanhu vanoshamisa,’ sezvo misodzi nokuzvininipisa kwerwendo rwavo zvichitsiviwa nomufaro norukudzo pamberi paMwari napaGwayana. ‘Pazuva iro Bazi raJehovha richava rakanaka uye rinobwinya, nechibereko chenyika chichava chakanaka uye chinoyevedza kuna avo vakapunyuka vaIsraeri. Zvino zvichaitika kuti uyo anenge asara muZioni, naiye anenge asiyiwa muJerusarema, achanzi mutsvene, iye wose akanyorwa pakati pavapenyu muJerusarema.’ Isaya 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.

कुंजी लगाउने कार्य दानिएलका “शुद्ध पारिएका, सेता बनाइएका र जाँचिएका” को दोस्रो चरण हो। पद एघार र बाह्रले रूसको अन्तिम उदय र पतनलाई पहिचान गर्छन्, जो दक्षिणका अगमवाणीसम्बन्धी राजा हो, र जसले पद तेह्रदेखि पन्ध्रसम्म वर्णित पानियमको युद्धभन्दा अघि स्थान लिन्छ। जब एक लाख चौवालीस हजारका मलिन वस्त्रहरू प्रायश्चित्तको महान् दिनका समापन दृश्यहरूमा ख्रीष्टद्वारा हटाइन्छन्, तब तिनीहरूले “सुन्दर मुकुट” प्राप्त गर्छन्, जुन दानिएलको तेस्रो शासकमा पदोन्नति हो, रातो वस्त्र र सुनको साङ्लोसहित। यही कुरा यूसुफलाई दिइएको सुनको साङ्लो, दोस्रो शासकमा उसको पदोन्नति, र राजाको औँठीको वरदान पनि हो। “औँठी” ले राजकीय छापलाई जनाउँछ, जसद्वारा कुनै शासकले आफ्ना व्यवस्था राजकीय मुद्राले छाप लगाउँथ्यो।

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

Dhariyasi akashandisa chisimbiso chake kuti asimbise gomba rakaiswa Dhanyeri pakati peshumba.

> 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.

> Ipapo mambo akarayira, vakandouya naDhanieri, vakamukandira mugomba reshumba. Zvino mambo akataura akati kuna Dhanieri, “Mwari wako waunoramba uchishumira nguva dzose, iye achakurwira.” Ibwe rikauyiswa rikaiswa pamuromo pegomba; mambo akarivhara nechisimbiso chake pachake, uye nechisimbiso chamachinda ake, kuti zano pamusoro paDhanieri rirege kushandurwa. Dhanieri 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.”

Shoko rechiHebheru rakashandurwa richinzi “chisimbiso” ndiH5824 muStrong’s, uye rinobva pashoko remudzi rinoenderana neH5823; richireva mhete yechisimbiso (seyakavezwa). Joshua pamberi pengirozi, Daniel mugomba reshumba, Josefa pamberi paFarao zvinomiririra kuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina, uko kuri kuedzwa kwechipiri muna Danieri 12 apo avo vakacheneswa vanobva “vaitwa vachena,” vasati “vaedzwa.” Mitsetse iyi inomiririrwawo na “Zerubbabeli,” “mwanakomana waShearitieri.”

> 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.

> Musi huo, ndizvo zvinotaura Jehovha wehondo, ndichakutora iwe, Zerubhabheri, muranda wangu, mwanakomana waShearitieri, ndizvo zvinotaura Jehovha, uye ndichakuita sechindori chechisimbiso; nokuti ndakakusarudza, ndizvo zvinotaura Jehovha wehondo. Hagai 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.

Zerubhabheri zvinoreva mwana weBhabhironi, uye baba vake vaiva Shearitieri, zvinoreva kuti “akakumbirwa kuna Mwari.” Zerubhabheri anomiririra shoko rengirozi yechipiri rinodana vana veBhabhironi kupinda muboka raMwari mumazuva okupedzisira. Chinhu che“munyengetero” chinobatanidzwa nevane zana namakumi mana nezvina zvuru vanodana vana vokupedzisira veBhabhironi kuti vabude, nokuti rumutsiriro irworwo runongoitika chete nomunyengetero.

> “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.

> “Ukumvuselelwa kokumesaba uNkulunkulu kweqiniso phakathi kwethu kuyisidingo sethu esikhulu kunazo zonke nesiphuthuma kakhulu. Ukukufuna lokhu kufanele kube ngumsebenzi wethu wokuqala. Kumele kube khona ukuzikhandla okuqotho ukuze kutholakale isibusiso seNkosi, hhayi ngoba uNkulunkulu engathandi ukusinika isibusiso saKhe, kodwa ngoba thina asikalungeli ukusamukela. UBaba wethu wasezulwini uzimisele kakhulu ukunika uMoya waKhe oNgcwele labo abamcelayo, kunokuba abazali basemhlabeni bezimisele ukunika abantwana babo izipho ezinhle. Kodwa kungumsebenzi wethu ukuba, ngokuvuma izono, ngokuzithoba, ngokuphenduka, nangomkhuleko oqotho, sigcwalise imibandela uNkulunkulu athembise ngayo ukusinika isibusiso saKhe. Ukuvuselelwa kungalindelwa kuphela njengempendulo yomkhuleko. Ngesikhathi abantu besaswele kangaka uMoya oNgcwele kaNkulunkulu, abakwazi ukwazisa ukushunyayelwa kweZwi; kodwa lapho amandla kaMoya ethinta izinhliziyo zabo, khona izinkulumo ezethulwayo ngeke zibe yize. Beholwa yizimfundiso zeZwi likaNkulunkulu, kanye nokubonakaliswa koMoya waKhe, besebenzisa ukuqonda okuqinile nokunokuhlakanipha, labo abaya emihlanganweni yethu bayozuza ulwazi olubalulekile, futhi lapho sebebuyela emakhaya, bayobe belungiselwe ukwenza ithonya elinempilo.”

> “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.

> “Vanotakura vekare vaiziva zvazvaireva kukakavadzana naMwari mumunyengetero, uye kufarira kudururwa kweMweya Wake. Asi ava vari kubvisika pachikuva chebasa; uye ndiani vari kusimuka kuti vatore nzvimbo dzavo? Zvamirei sei nechizvarwa chiri kusimukira? Vakatendeukira kuna Mwari here? Takamuka here kubasa riri kuitika musanctuary yokudenga, kana kuti takamirira rimwe simba rinomanikidza kuti riwire pamusoro pekereke tisati tamutswa? Tiri kutarisira kuona kereke yose ichimutsidzirwa here? Nguva iyoyo haingatongosvika.

> “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.

> “Pane vanhu vari muchechi vasina kutendeuka, uye vasingazobatani mumunyengetero wakasimba, unobva pamwoyo, unoramba uchikunda. Tinofanira kupinda pabasa iri tiri mumwe nomumwe. Tinofanira kunyengetera zvikuru, uye kutaura zvishoma. Kusarurama kwawanda, uye vanhu vanofanira kudzidziswa kuti varege kugutsikana nechimiro chokunamata pasina Mweya nesimba. Kana tichishingaira kuongorora mwoyo yedu pachedu, kubvisa zvivi zvedu, nokururamisa maitiro edu akaipa, mweya yedu haingazokwidziridzwi kuzvinhu zvisina maturo; tichazvishora pachedu, tine kunzwa kunogara kuripo kuti kukwanisa kwedu kunobva kuna Mwari.” Selected Messages, bhuku 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.

Chikwangwani cha maombi kimewekwa wazi katika Danieli, kikieleza ombi la kuelewa ujumbe wa nje katika sura ya pili, na pia ombi la kutimiza ujumbe wa ndani unaowakilishwa katika sura ya tisa. Zerubabeli na baba yake Shealtieli wanawakilisha kutiwa muhuri kwa wale laki moja na arobaini na nne elfu katika jaribu la pili, ambalo ni jaribu la kuona la sanamu ya mnyama, ambalo pia ni jaribu la ndani linalowakilishwa katika Ufunuo sura ya kumi na moja, aya ya kumi na moja, na pia jaribu la nje linalowakilishwa katika Danieli sura ya kumi na moja, aya ya kumi na moja.

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

लहक हामु नेक्स्ट लेखमे श्लोक एघार पर छलफल करैत रहब।

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