Article

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

Incwadi kaDaniyeli - Inani Elinye Lamakhulu Asixhenxe Anamashumi Asixhenxe anesixhenxe

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

Ukutywinwa kwabayi-144,000: Iingqiqo ezivela kuMbono kaDaniyeli nakuMfuziselo wesiprofeto

Author

Jeff Pippenger

Published

April 7, 2024

Formats

PDF
Word
Song MP3

Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

UDaniyeli wachukunyiswa kathathu kwisahluko seshumi, okokuqala nangokokugqibela nguGabriyeli, yaye ukuchukumisa okuphakathi kwakungoKristu. Kwakukungokuchukumisa okuphakathi apho uDaniyeli wayiva ngokunzulu ngakumbi inkohlakalo yakhe, kuba uphawu oluphakathi lwenyaniso lumela imvukelo. YayinguMikayeli owachukumisa uDaniyeli okwesibini, kuba wayehle ekupheleni kweentsuku ezingamashumi amabini ananye.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Ekupheleni kweentsuku ezintathu ezinesiqingatha ezingumfuziselo, apho amangqina amabini eSityhilelo isahluko seshumi elinanye alele efile esitratweni, ilizwi livusa loo mangqina mabini. Lilo ilizwi lengelosi enkulu elivusayo. Ukuhla kukaMikayeli kuDaniyeli isahluko seshumi, ngomhla wamashumi amabini anesibini, kuhambelana nokuvuswa kwamangqina amabini ngo-2023. Ngoxa amangqina amabini ayefile esitratweni, uHezekile waboniswa amathambo awo athe saa, waza wabuzwa ukuba ucinga na ukuba loo mathambo omileyo afileyo asentilini angavuswa; yaye konke awaphendula ngako uHezekile kwaba kukuthi, “Nkosi, wena uyazi.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

UEzekiyeli ke ngoko waxelelwa ukuba aprofete emathanjeni, nto leyo awayenzayo; yaye xa wayesenza oko, adityaniswa ndawonye, kodwa ayengekaphili. Isiprofeto sokuqala sikaHezekile sasikukudibanisa amathambo ndawonye, kodwa kwakufuneka isiprofeto sesibini ukuze amathambo avuswe abe ngumkhosi. Isiprofeto sesibini sikaHezekile sasisisiprofeto sosizi lwesithathu, njengoko simelwe yimimoya emine eyawazisa amathambo ebomini. UAdam wokuqala wadalwa egqibelele, kodwa kamva wona waza wadlulisela ukufa kuyo yonke inzala yakhe. Ukuvuka kwamathambo afileyo kaHezekile kuyahambelana nokudalwa kuka-Adam ekugqibeleleni kwakhe, kuba uAdam waqala wabunjwa, yaye emva koko iNkosi yaphefumlela kuye umphefumlo wobomi.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Oku akuthethi ukuba la mangqina mabini afumana imizimba ezukisiweyo xa ebuyiselwa ebomini, kuba oko akwenzeki de kufike ukuza kwesibini, kodwa ukuvuka kwawo kwabafileyo kuhambelana nombono kaDaniyeli wombono wesizathu, “marah,” xa etshintshwa abe ngumfanekiselo abawubonayo ngelo xesha. Umgca phezu komgca, inkqubo yokutywinwa ibekwe ngokucokisekileyo kakhulu bubungqina besiprofeto.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Kwisahluko seshumi elinanye seSityhilelo, “emveni kweentsuku ezintathu nesiqingatha uMoya wobomi ophuma kuThixo wangena” kula mangqina mabini, “aza ke wona” “ema ngeenyawo zawo; kwaza kwabafikela uloyiko olukhulu abo babewabona,” kwaza ke kwabakho “ilizwi elikhulu liphuma ezulwini lisithi kuwo, Nyukani nize apha. Anyuka aya ezulwini ngelifu; zaza iintshaba zawo zawabona.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Okokuqala, uMoya wangena kubo, baza bema ngeenyawo zabo, yaye xa babemile, uloyiko lwehla phezu kweentshaba zabo ezazikhe zavuya ngaphambili ngokufa kwabo. Emva koko ilizwi libabizela phezulu, yaye iintshaba zabo ziyawubona loo msitho. KuHezekile, kuqala bachazwa njengabachithakeleyo nabafileyo entilini, emva koko kubhengezwa isiprofeto esibaqokelelayo ndawonye, emva koko isiprofeto sesibini sibabangela ukuba beme njengomkhosi omkhulu. KuDaniyeli, kuqala ubona umbono omkhulu ovelisa ukwahlulwa kweendidi ezimbini, aze emva koko achukunyiswe kathathu.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Ngexesha lokuqala wachukunyiswa wayengenamandla, wayelele ubuthongo obunzulu, yaye ubuso bakhe babujonge emhlabeni. Ubuthongo bumele ukufa. Sekunjalo waweva amazwi awathethwayo.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Musani ukumangaliswa koku; kuba kuyeza ilixa, apho bonke abasemangcwabeni baya kuliva ilizwi lakhe. Yohane 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Emva koko uGabriyeli wamwisa uDaniyeli ngezandla nangamadolo, waza ke wamyalela ukuba eme, nto leyo ayenzayo, nangona wayengcangcazela. Emva koko weva amazwi kaGabriyeli, kodwa wasala engathethi. NoHezekile wayelibonile umbono kaKristu, yaye loo nto yavelisa ulandelelwano lweziganeko olufanayo.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> Ngaphezu kwesibhakabhaka esasiphezu kweentloko zazo kwakukho into efana netrone, injengokubonakala kwelitye lesafire; naphezu kwento efana netrone kwakukho into efana nokubonakala komntu ngaphezu kwayo. Ndabona into enjengombala we-amber, injengokubonakala komlilo ojikelezileyo ngaphakathi kuyo, ukususela ekubonakaleni kwesinqe sakhe kunyuke; yaye ukususela ekubonakaleni kwesinqe sakhe kuse ezantsi, ndabona into engathi kukubonakala komlilo, yaye kwakukho ukuqaqamba kujikelezileyo. Njengokubonakala komnyama oselufini ngemini yemvula, kwaba njalo ukubonakala kokuqaqamba okujikelezileyo. Oku kwakukukubonakala komfuziselo wobuqaqawuli bukaYehova. Ndathi ndakukubona oko, ndawa ngobuso bam phantsi, ndaza ndeva ilizwi lomntu owayethetha. Wathi kum, Nyana womntu, yima ngeenyawo zakho, ndize ndithethe nawe. UMoya wangena kum akuba ethethile kum, wandimisa ngeenyawo zam, ukuze ndimve owayethetha kum. Hezekile 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Umbono wabangela ukuba uHezekile noDaniyeli bobabini bathotywe bade baba luthuli, baza balaliswa ngobuso emhlabeni. Kule meko, bobabini babesava ilizwi leNkosi, yaye bobabini bamiselwa ukuba beme ukuze beve amazwi athethwayo kubo, yaye xa bewavayo loo mazwi “uMoya wangena kubo.” Umanyano lobuthixo luzalisekiswa ngokwamkelwa kweLizwi likaThixo elithwalwa nguMoya oyiNgcwele. “ILizwi” lilo elidlulisela ubuthixo kubuntu. Le nyaniso imele ukuqondwa ukuze kuqondwe ubunzulu nokubaluleka kwembali yesiprofeto uGabriyeli ayinika uDaniyeli kwisahluko seshumi elinanye. Imbali yesiprofeto emelwe kwisahluko seshumi elinanye, ngulo mjelo ekudluliselwa ngawo ioli engcwele kwiintombi ezizizilumko.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

KuHezekile, ngokukhawuleza uyalelwa ukuba anikele umyalezo kwi-Adventism yaseLawodike, nangona uHezekile exelelwa kwasekuqaleni ukuba i-Adventism yaseLawodike ayiyi kuva amazwi akhe, kuba iyindlu enemvukelo. Amava kaHezekile ngamava kaIsaya kwisahluko sesithandathu, yaye ke ngoko, ngobungqina bamangqina amabini, xa uThixo emvusa uDaniyeli ebuthongweni, obuluphawu lokufa, uDaniyeli unikwe umyalezo wendlu enemvukelo ye-Adventism yaseLawodike, kodwa abayi kuva.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Emva koko uDaniyeli wachukunyiswa okwesibini, nguKristu ngokwaKhe, ochukumisa imilebe kaDaniyeli, kanye njengoko wayechukumise imilebe kaIsaya ngelahle elivela esibingelelweni. Emva koko uDaniyeli wakwazi ukuthetha, kodwa wayeseswele amandla, yaye wayesengekho nomphefumlo. NgokukaHezekile umphefumlo uza nomyalezo “wemimoya yomine”, owawusisiprofeto sikaHezekile sesibini. Isiprofeto sikaHezekile semimoya yomine sihambelana nokuchukunyiswa kwesithathu kukaDaniyeli, kuba kungelo xesha apho umphefumlo ungena emathanjeni aze ame engumkhosi onamandla. Kusekuchukunyisweni kwesithathu kukaDaniyeli apho omelezwa khona.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

NgoJulayi 18, 2020, abantu bakaThixo bemihla yokugqibela bachithachitheka baza bangena kwixesha lokulibaziseka lomzekeliso. Imbali yokutywinwa yabonakaliswa kwimbali kaOktobha 22, 1844, kwada kwavukela luka-1863. Umgca wembali omelweyo apho uhambelana ngokubekelana nembali esuka kuSeptemba 11, 2001, kuse kuthi ga kumthetho weCawa, kodwa ukwahambelana ngokubekelana nembali esuka kuJulayi 18, 2020, kuse kuthi ga kumthetho weCawa. Le meko yesiprofeto isekelwe kwinto yokuba imiqondiso inentsingiselo engaphezu kwenye, yaye intsingiselo imiselwa ngumxholo apho isetyenziswa khona.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Xa sicinga ngokufika nomsebenzi wakhe nawuphi na kwezo ngelosi zintathu, zilawulwa lulandelelwano olunye lweziganeko. Zifika kanye kuloo ndawo apho uqikelelo olunxulunyaniswa nazo lutyhilwa khona. Olo qikelelo lwakhiwe phezu kwamanyathelo amathathu: ukufika kwalo, ukuxhotyiswa kwalo ngamandla, kwanocango oluvaliweyo ekupheleni kwalo. Kukho nezinye iimpawu zendlela ngaphakathi kwembali, kodwa iimpawu zendlela ezintathu zokuvavanya ekufikeni kwawo nawuphi na kwezo ngelosi zintathu ziquka uphawu lokuqala lwendlela apho isiprofeto sityhilwa khona. Umyalezo otyhiliweyo uxhotyiswa ngamandla ngokuqinisekiswa, yaye oko kuqinisekiswa nokuxhotyiswa ngamandla ke kuvavanya amadoda nabafazi baloo mbali. Isiphelo sembali sivelisa uvavanyo olucacisayo olubonakalisa ukuba abo beme kuvavanyo lwesithathu bazizilumko na okanye bazizidenge.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Kumbali yembali kaSeptemba 11, 2001 kuse kumthetho weCawa kunokuchongwa iingelosi ezintathu. Eyokuqala yafika ngoSeptemba 11, 2001, eyesibini yafika ngoJulayi 18, 2020, yaye eyesithathu ifika kumthetho weCawa oseliza kuza kungekudala (uvavanyo olwahlulayo). U-Oktobha 22, 1844 uhambelana noSeptemba 11, 2001, yaye u-1856 uhambelana noJulayi 18, 2020, yaye u-1863 uhambelana nomthetho weCawa. Sekutshiwo oko, u-Oktobha 22, 1844 kuse ku-1863 ukwahambelana noJulayi 18, 2020 kuse kumthetho weCawa, kuba uJulayi 18 yaba kukufika kwengelosi yesibini kwimbali yokutywinwa. Le mbali ilandelayo isachongwa ngokuchanekileyo njengemiqondiso yendlela nje yayo nayiphi na ingelosi.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

Ngomhla we-18 kuJulayi, 2020, kwabakho inyaniso eyatyhilwayo eyayiza kuluvavanya olo sizukulwana. Inyathelo lesibini kulo mbali kuxa amangqina amabini evuswa. Emva koko ayavavanywa ukuba aya kwamkela na ukukhanya okutyhilwe ngelo xesha, nto leyo eqhubekayo ngoku. Emva koko emthethweni weCawa (uvavanyo lokwahlula), kuya kutyhilwa ukuba ngubani ongumfazi osisilumko, nokuba ngubani ongeyiyo. Xa siwuthathela ingqalelo lo mbali njengokuba ululwakhiwo nje lwengelosi enye, size ke sibeke umhla wama-22 kuOktobha, 1844, kuse kwelovukelo lowe-1863, phezu kwembali yoMhla we-18 kuJulayi, 2020, kuse emthethweni weCawa, sifumanisa ukuba ngowe-1849, uDade White wachaza ukuba iNkosi yayiphinde yolula isandla saYo ukuze iqokelele intsalela yabantu baYo.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Ukususela ngomhla wama-22 ku-Oktobha, 1844, ukuya ku-1849, abantu bakaThixo babesasazekile. Ngowe-1850 bavelisa eyesibini kwezo tafile zimbini zikaHabakuki. NgoJanuwari ka-1851 babebhengeza itshathi entsha kwi-Review. Abantu bakaThixo babesasazekile, yaza ingelosi yesithathu yafika inokukhanya. Wandula ke uThixo waqalisa ukubahlanganisa kwakhona, waza emva koko wabonelela ngombonakaliso obonwayo wesigidimi ababemele ukusivakalisa, njengoko wayenzile ngowe-1842. Ukukhanya okwafika ngomhla wama-22 ku-Oktobha, 1844, kwakukukwanda kolwazi, yaye kwaqhubeka, phantsi kokhokelo lwaKhe, ukukhula; kwaza ngowe-1856 kwaziswa ilitye lembombo lolo khanyiso. Olo khanyiso lwaluphezu “kwamaxesha asixhenxe,” olwalulolokuqala ukukhanya olwaqatshelwa nguWilliam Miller, yaye olwalumelwe njengolunye lweziprofeto olwazalisekiswa ngomhla wama-22 ku-Oktobha, 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Ukukhanya kwe-“zihlandlo ezisixhenxe,” ngowe-1856, kwakukokubini ukuphela kokwanda kolwazi olwanikwa uMiller, umthunywa wengelosi yokuqala, kodwa kwakukwangokunjalo nokukhanya kokugqibela kwengelosi yesithathu okwanikwa ngomhla wama-22 kuOktobha 1844. Ukulahlwa kokukhanya ngowe-1856 kwakukokubini ukulahlwa kokwanda kolwazi olwatyhilwayo ngowe-1798, kodwa kwananjalo ukwanda kolwazi olwatyhilwayo ngomhla wama-22 kuOktobha 1844, yaye kwalahlwa ngabo abathi ngoko nangoko, kuloo ndawo, badlula kumava aseFiladelfiya baya kumava aseLawodike. Uvukelo lowe-1863 lwaba lolwesithathu, yaye lwaba luvavanyo lwe-litmus, olwabonakaliswa ngetshathi yomgunyathi eyasusa ukukhanya kwe-“zihlandlo ezisixhenxe.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Ukuphoxeka kokuqala kuka-Apreli 19, 1844, kwaziswa phezu kwentshukumo yaseFiladelfiya yengelosi yokuqala nguThixo ngokubamba isandla saKhe phezu kwempazamo kwezinye zezibalo ezazikwitshathi yoovulindlela ka-1843. Ukuphoxeka kokuqala kukaJulayi 18, 2020, kwaziswa phezu kwentshukumo yaseLawodike yengelosi yesithathu ngabantu ngokungakhathaleli ukuba ngo-Oktobha 22, 1844, uKristu wayesiphakamisile isandla saKhe ezulwini waza wafunga ukuba ixesha malingabi sakhona kwakhona. NgoJulayi 18, 2020, kwatyhilwa umyalezo owawumele ukuvavanya esi sizukulwana seentombi. Njengoko kwakunjalo ngo-1850, iNkosi ngo-2023, yasolula isandla saYo okwesibini ukuze iqokelele ndawonye amathambo omileyo kaHezekile awayefile esitratweni ukususela ngoJulayi 18, 2020. Ngowama-1851, kwakukho umbonakaliso omtsha obonakalayo womyalezo owawukukuzaliseka kwesiprofeto sikaHabakuki isahluko sesibini, ngaloo ndlela kubonakaliswa ukuba emva kuka-2023, iNkosi iya kuba nophawu olutsha oluphilayo oluza kuluphakamisa, olufanekiswa ziitafile ezimbini zikaHabakuki.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Iitafile ezimbini zikaHabakuki zazimelwe kwangaphambili ziitafile ezimbini zeMithetho eLishumi, kwanangeezonka ezimbini zokushukunyiswa emthendelekweni wePentekoste. Ikhulu elinamashumi amane anesine amawaka achongwa njengomnikelo weziqhamo zokuqala, yaye ngawo lawo akwiMalaki amele umnikelo “njengakwimihla yamandulo, njengakwiminyaka yangaphambili.” Aphakanyiswa njengomnikelo wokushukunyiswa oya kubonwa lihlabathi lonke.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Ukuvuswa kwamakhulu alikhulu namashumi amane anesine amawaka kuqala ngokuhlanganiswa ndawonye, yaye olo hlanganiso luphunyezwa liLizwi likaThixo; kuba amathambo afileyo kaHezekile ahlanganiswa ngokuliva iLizwi likaThixo, ngoxa esafileyo. UHezekile umele isixhobo sobuntu esivakalisa isigidimi esihlanganisa amathambo, xa iNkosi isolula isandla saYo okwesibini ukuze ihlanganise intsalela yaYo. UIsaya, uYeremiya, uDaniyeli, uYohane noHezekile bonke bachaza into yobuntu ehambisa isigidimi esingcwele kula mathambo omileyo afileyo.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Xa amathambo sele ehlanganisiwe iNkosi ityhila ukwanda kolwazi olutyhilwayo kanye ngaphambi kokuba kuvalwe ixesha lobabalo, yaye olo lwazi lumelwe “yileyo nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela.” Kwisiprofeto sesibini sikaHezekile, ukukhanya okutyhilwayo sisibetho sesithathu, esingumyalezo womoya wasempuma ophefumlela amathambo ubomi aze ngokubangela awenze ame njengomkhosi onamandla. Ukukhanya okutyhilwe kuDaniyeli kukukhanya okumelwe ngukumkani wasentla kwisahluko seshumi elinanye. Kunye, uHezekile noDaniyeli bamele “yileyo nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela,” eziyindaba zomoya (wasempuma) nokumkani (wasentla).

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Kodwa iindaba ezivela empuma nasemntla ziya kumkhathaza; ngoko uya kuphuma enoburhalarhume obukhulu ukuba atshabalalise, awaphelise kwaphela amaninzi. Daniyeli 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Ngowe-1856, iNkosi yamisela ukugqibezela umsebenzi wayo wokutywina abantu bayo, kodwa bona bavukela. Isigidimi eyayijonge ukusisebenzisa ukuze ibakhuphe kwimeko yabo yaseLawodike yayizi “zihlandlo zisixhenxe” zikaLevitikus amashumi amabini anesithandathu. Xa iNkosi yaqalisa ukuqokelela abantu bayo ngoJulayi, 2023, yaphinda yababeka phambi kwesigidimi se “zihlandlo zisixhenxe,” yaza, phakathi kwezinye izinto, yachaza ukuba ngomhla woXolelaniso ongowomfuziselo ozalisekileyo ixilongo leNtlambululo lalimele ukuvakala, kwangelo xesha nexilongo lesixhenxe lalimele ukuvakala. Ixilongo leNtlambululo lingumfuziselo we “zihlandlo zisixhenxe,” kwaye ixilongo lesixhenxe lilo ishwangusha lesithathu. Xa uMikayeli wehla kuDaniyeli isahluko seshumi. UDaniyeli wayemela abo bafumana amava abo bathandaza umthandazo kaLevitikus amashumi amabini anesithandathu, kwanabo bafuna ukuqonda imfihlelo yesiprofeto kaDaniyeli isahluko sesibini.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

UDaniyeli umele abo baqokelelweyo ngelizwi likaThixo, baze emva koko beme ngeenyawo zabo beqinisiwe ukuze bavakalise isigidimi sempuma nomntla. Basivakalisa eso sigidimi de kufike umthetho weCawa osondeleyo. Inkqubo yokuvusa loo mkhosi sisifundo esineenkcukacha kakhulu sesiprofeto, yaye indawo apho ubuThixo buqalisa ukudityaniswa nobuntu, ekuzalisekeni kunye nokutywinwa kwekhulu elinamashumi amane anesine amawaka, yaqala kwimbali emelwe kwivesi yeshumi elinanye kaDaniyeli ishumi elinanye. Imbali emelwe ukusukela kwivesi yokuqala kaDaniyeli ishumi elinanye kude kuse kwivesi yeshumi elinesithandathu izalisa imbali efihlakeleyo yevesi yamashumi amane, oko kukuthi “loo nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Njengoko siqalisa ukuqwalasela iindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu zikaDaniyeli 11, ezathi zaqala ukuzaliseka kwiMfazwe yasePanium ngowama-200 BC, kubalulekile ukuqonda ukubaluleka kwezi ndinyana. IPanium yeyesithathu kwiimfazwe ezintathu zokumelwa ngabanye. Imfazwe yokuqala yaphetha ngoloyiso lobupopu nomkhosi wabo omeleyo, iUnited States, ngowe-1989. Imfazwe elandelayo, emelwe ziindinyana zeshumi elinanye neleshumi elinesibini, eyazalisekiswa yiMfazwe yaseRaphia, ukumkani wasezantsi (iRashiya), uya koyisa ukumkani wasemantla nomkhosi wakhe omeleyo eUkraine. Imfazwe yesithathu iya kuba njengowokuqala, ubupopu (ukumkani wasemantla) boyise ubuKomanisi (iZizwe eziManyeneyo), kunye nomkhosi wabo omeleyo (iUnited States). Kodwa imfazwe yesithathu yokumelwa ngabanye, eyiyo iMfazwe yasePanium, iya kuqalisa neMfazwe Yehlabathi III.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Njengoko iintsonkothiso ezifana namavili zaziphantsi kokukhokelwa sisandla esasingaphantsi kwamaphiko eeKerubhi, ngokunjalo nomdlalo ontsonkothileyo weziganeko zoluntu uphantsi kolawulo olungcwele. Phakathi kwembambano nesiphithiphithi seentlanga, Lowo uhleli ngaphezu kweeKerubhi usaqhuba imicimbi yehlabathi.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Imbali yeentlanga ezithe, enye emva kwenye, zahlala ngexesha nendawo ezazabelwe zona, zingaqondanga zingqina enyanisweni ababengayazi ngokwazo intsingiselo yayo, iyathetha kuthi. Kuyo yonke intlanga nakumntu ngamnye wanamhlanje uThixo ubekele indawo kwicebo laKhe elikhulu. Namhlanje abantu neentlanga bayalinganiswa ngelothe esesandleni saLowo ungenzi mpazamo. Bonke, ngokhetho lwabo, bagqiba ngesiphelo sabo, kwaye uThixo ulawula ngaphezu kwako konke ukuze kufezekiswe iinjongo zaKhe.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Imbali athe uYE NDINGUYE omkhulu wayiphawula eLizwini laKhe, edibanisa ikhonkco phezu kwekhonkco kwityathanga lesiprofeto, ukusuka ngonaphakade lwexesha elidluleyo kuse kuthi ga ngonaphakade lwexesha elizayo, isixelela apho sikhoyo namhlanje ekuqhubekeni kwezizukulwana zamaxesha, kwanoko kunokulindeleka ngexesha elizayo. Konke oko isiprofeto esasikuxele kwangaphambili ukuba kuya kwenzeka, kwada kwaya kutsho kweli xesha langoku, kulandelwe kumaphepha embali, yaye sinokuqiniseka ukuba konke okusaseleyo ukuza kuya kuzaliseka ngokolandelelwano lwako.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> “Ukubhukuqwa kokugqibela kwazo zonke izilawuli zomhlaba kuxelwe ngokucacileyo elizwini lenyaniso. Kwisiprofeto esathethwayo xa isigwebo esivela kuThixo sasibhengezwa phezu kokumkani wokugqibela wakwaSirayeli kunikelwa lo myalezo:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “‘Utsho ke uYehova uThixo ukuthi, Susa isithsaba sobupristi, ukhulule nesithsaba sobukumkani: … phakamisa ophantsi, uthobe nophezulu. Ndiya kusibhukuqa, ndisibhukuqe, ndisibhukuqe; yaye asisayi kuba sabakho, ade afike Lowo ilungelo laso likokwakhe; ndosinikela kuYe.’ Hezekile 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Isithsaba esasisusiweyo kwaSirayeli sadlula ngokulandelelana saya kwizikumkani zaseBhabhiloni, zamaMedi namaPersi, zamaGrike, nezaseRoma. UThixo uthi, ‘Asiyi kuba sakhona, ade afike Lowo ilungelo layo lelakahe; yaye ndiya kumnika sona.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Elo xesha likufuphi. Namhlanje imiqondiso yamaxesha ivakalisa ukuba simi emnyango weziganeko ezikhulu nezindilisekileyo. Yonke into ehlabathini lethu ikwisiphithiphithi. Phambi kwamehlo ethu kuzaliseka isiprofeto soMsindisi ngeziganeko eziza kwandulela ukuza kwaKhe: ‘Niya kuva ngeemfazwe namarhe eemfazwe…. Uhlanga luya kuvukela uhlanga, nobukumkani buvukele ubukumkani: kuze kubekho iindlala, neendyikitya zokufa, neenyikima zomhlaba, kwiindawo ngeendawo.’ Mateyu 24:6, 7.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Ixesha langoku lelona xesha linomdla omkhulu kakhulu kubo bonke abaphilayo. Abalawuli namagosa ezopolitiko, abantu abakwizikhundla zokuthenjwa negunya, amadoda nabafazi abacingayo bazo zonke iindidi, banikele ingqalelo yabo kwiziganeko ezenzeka ngeenxa zonke kuthi. Bajonge ubudlelwane obuxineneyo, obungazinzanga, obukhoyo phakathi kweentlanga. Baqaphela ubungqongqo obuthimba yonke into yasemhlabeni, yaye bayaqonda ukuba kukho into enkulu neya kugqiba ekubeni iza kwenzeka—ukuba ihlabathi limi emngceleni wentlekele enkulu ngokumangalisayo.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Izithunywa zezulu ngoku zibambelela imimoya yengxabano, ukuze ingavutheli de ihlabathi lilunyukiswe ngentshabalalo ezayo; kodwa uqhwithela luyahlanganisana, lulungele ukuqhuma phezu komhlaba; yaye xa uThixo eya kuziyalela izithunywa Zakhe ukuba zikhulule imimoya, kuya kubakho umbono onjalo wengxabano ekungekho pensile inako ukuwuchaza.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> “IBhayibhile, iBhayibhile kuphela, inika imbono echanileyo ngezi zinto. Apha kutyhilwa izigcawu ezikhulu zokugqibela kwimbali yehlabathi lethu, iziganeko esele ziphosa izithunzi zazo ngaphambili, isandi sokusondela kwazo sibangela ukuba umhlaba ungcangcazele neentliziyo zabantu ziphele amandla ngenxa yokoyika.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> “‘“Yabonani, uYehova ulidiliza ihlabathi, alenze libe yinkangala, aliguqulele phantsi phezulu, asasaze abemi balo…. Bawugqithile umthetho, bayitshintshile imimiselo, basaphule umnqophiso ongunaphakade. Ngenxa yoko isiqalekiso silidlile ihlabathi, nabo balihleliyo baphanzile…. Ukonwaba kweengqongqo kuyaphela, ingxolo yabavuyayo iyagqiba, novuyo lohadi luyaphela.’ Isaya 24:1–18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> “‘“Yeha usuku! kuba usuku lweNkosi lukufuphi, yaye luya kuza njengentshabalalo evela kuSomandla…. Imbewu ibolile phantsi kwamagaqa ayo, oovimba babhujisiwe, oovimba bengqolowa baqhekeziwe; kuba ukhozo lubunile. Hayi indlela ezincwina ngayo izilwanyana! imihlambi yeenkomo ixakiwe, ngokuba ayinamadlelo; ewe, nemihlambi yeegusha yenziwe inkangala.’ ‘Umdiliya womile, nomkhiwane uyabuna; umrharnate, nomthi wesundu, kwanomthi we-apile, ewe, yonke imithi yasendle ibunile: ngokuba uvuyo lubunile lwasuka koonyana babantu.’ Yoweli 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> “‘Ndisentlungwini yam, ndisentlungwini kanye; … andinako ukuzibamba ndithule, ngokuba wena, mphefumlo wam, usivile isandi sexilongo, isilumkiso semfazwe. Intshabalalo phezu kwentshabalalo iyamenyezelwa; ngokuba ilizwe lonke lonakaliswe.’

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> “‘Ndalibona ihlabathi, yaye, yabonani, lalingenabume, lingenanto; namazulu, yaye ayengenakukhanya. Ndazibona iintaba, yaye, yabonani, zazingcangcazela, nazo zonke iinduli zashukuma kancinane. Ndabheka, yaye, yabonani, kwakungekho mntu, nazo zonke iintaka zezulu zazimkile. Ndabheka, yaye, yabonani, indawo echumileyo yayiyintlango, nayo yonke imizi yayo yayidilikile.’ Yeremiya 4:19, 20, 23–26.

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> “‘Yeha! kuba lukhulu olo suku, akukho lufana nalo; lixesha lembandezelo kaYakobi; kodwa uya kusindiswa kulo.’ Yeremiya 30:7.” Education, 178–181.

Back to Articles