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# The Revelation of Jesus Christ - Number Fourteen

ISityhilelo sikaYesu Kristu - Inani Leshumi Elinesine

The Seventh Seal

Uphawu Lwesixhenxe

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Imfazwe yokulingwa yeengelosi, eyaqala ngoLucifer ezulwini lesithathu emelwe kwisiTyhilelo isahluko seshumi elinesibini, ifuzisela imfazwe yokulingwa yabantu neengelosi, ephela ezulwini lokuqala. Xa uSathana neengelosi zakhe bagxothwayo ezulwini lesithathu, uSathana wavula umgca omtsha wedabi emyezweni wase-Eden. Njengakwimfazwe yezulu lesithathu noLucifer, uThixo wamisela kanjalo ixesha lokulingwa loluntu. Imfazwe ezulwini lokuqala eqala ngokwenene kumthetho weCawa oza kuza kungekudala imele ukuphela kwexesha lokulingwa koluntu.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

KwiZityhilelo izahluko zeshumi elinesibini neshumi elinesithathu kumelwe inamba, irhamncwa, nomprofeti wobuxoki. Ngokwesiko, loo magunya mathathu aqondwa ukuba amele ikakhulu imbali edlulileyo yaloo magunya mathathu, kodwa uYohane waxelelwa ukuba abhale “izinto eziya kubakho,” yaye yonke incwadi yeSityhilelo ithetha “ngeentsuku zokugqibela,” ngoko ke sisebenzisa umgaqo weBhayibhile wokuba isiphelo siboniswa sisiqalo, yaye sisebenzisa imifuziselo yeSityhilelo njengenyaniso yangoku, kungekhona inyaniso yexesha eladlulayo.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

USathana uchongiwe kokubini emfazweni awayiqalayo ezulwini lesithathu, nakwidabi lokuqala awalizisela abantu emyezweni wase-Eden, njengosebenzisa “ukuhipnotiza” ukuze adlulise imiyalezo yakhe eyonakeleyo, ukuze aphumeze imfazwe yakhe.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> “USathana wamlinga uAdam wokuqala e-Eden, yaye uAdam waqiqa notshaba, ngaloo ndlela emnika ithuba lokumoyisa. USathana wasebenzisa amandla akhe okulukuhla ngengcinga phezu koAdam noEva, yaye la mandla wazama ukuwasebenzisa phezu kukaKristu. Kodwa emva kokuba ilizwi lesiBhalo licatshuliwe, uSathana waqonda ukuba wayengenalo naliphi na ithuba lokoyisa.

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.

> “Amadoda nabafazi mabangafundi inzululwazi yokuba iintliziyo neengqondo zabo bahlangana nabo zingathinjwa njani. Le yinzululwazi efundiswa nguSathana. Simele ukuchasa yonke into enjalo. Asimele ukungenelela kumandla okutsaleka kwengqondo nasekuhoyipnotizweni—inzululwazi yalowo walahlekelwa yimeko yakhe yokuqala waza wagxothwa kwiinkundla zasezulwini.” Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

“inzululwazi efundiswa nguSathana” iye yagqityezelwa ngabarhwebi beeglobalist, yaye iqhutywa “ngomgwaqo omkhulu wolwazi” “ngemihla yokugqibela.” USathana nguyise wobuxoki, yaye iingxilimbela zeendaba azikhuthazi ubuxoki kuphela, kodwa zikwasusa inyaniso ekubeni ibonwe, zilandela abo bazigqala njengabaqhekeki, yaye zisebenzisa olona hlobo luphucukileyo lokulalisa ngengqondo olwakha lwasetyenziswa embalini yeplanethi yomhlaba. Imfazwe eyaqala ezulwini lesithathu igxininisa olu phawu lwemfazwe kaSathana, ukuze abathembekileyo abaphilayo xa imfazwe yezulu lokuqala iqalisa babe sele belumkisiwe ngenxa yolwazi lwangaphambili. Xa siqonda ukuba iziko lolawulo leworldwide web, nomgwaqo omkhulu wolwazi, lilawulwa yaye lilondolozwa eUnited States, sifumana umbono wokuba kuthetha ukuthini ukuba iUnited States ibiza umlilo wehla uvela ezulwini ize ikhohlise ihlabathi liphela. “Umlilo” encwadini yesiTyhilelo umele isigidimi.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Umfuziselo weSityhilelo isahluko seshumi elinesithathu, nendima yeshumi elinesithathu, utsalwa emfazweni yaseNtabeni iKarmele apho abaprofeti bakaBhahali nabaprofeti bemimango, babengakwazi ukubizela umlilo ukuba wehle uphuma ezulwini ukuze kuqinisekiswe ukuba uBhahali noAshtaroti bangoothixo bokwenyaniso. UBhahali, enguthixo oyindoda, noAshtaroti enguthixokazi, bamele umfanekiselo werhamncwa, olo dibaniso lungengcwele lwecawe norhulumente. Babengabaprofeti bakaIzebhele, owayekubudlelwaneni obungengcwele noAhabhi. Abo mangqina mabini esiprofeto omfanekiselo werhamncwa kwibali leNtaba iKarmele, achaza indima ye-United States ekuqaleni ekwenzeni umfanekiselo wenkqubo yobupopu e-United States, yaye emva koko ehlabathini. “Umlilo” waseKarmele wawumele ube bubungqina bokuba ngubani na ngokwenene uThixo oyinyaniso. Wawumela isityhilelo esivela ezulwini esichaza uThixo oyinyaniso, yaye kwa lo mba mnye ukho xa i-United States ibizela umlilo ukuba wehle uphuma ezulwini.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

Encwadini kaIsaya, uThixo ozazisa isiphelo kwasekuqaleni, ubhekisa kanye kwindawo yeNtaba iKarmele yakudala, kwanakwimeko yesiprofeto emelweyo xa iUnited States ihlisela umlilo uphuma ezulwini.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> Veza ityala lenu, utsho uYehova; nizise izizathu zenu ezinamandla, utsho uKumkani kaYakobi. Mabase bazizise, basibonise oko kuya kwenzeka; mababonise izinto zangaphambili, ukuba ziyintoni na, ukuze siziqwalasele, sazi nesiphelo sazo; okanye basixelele izinto ezizayo. Bonisani izinto eziya kuza emva koku, ukuze sazi ukuba ningoothixo; ewe, yenzani okulungileyo, okanye nenze okubi, ukuze simangaliswe, sikubone kunye oko. Yabonani, aninto yanto, nomsebenzi wenu ulilize; ulisikizi lowo uninyulayo. Ndivuse omnye ophuma entla, yaye uya kuza; ephuma ekuphumeni kwelanga uya kubiza egameni lam; yaye uya kuwanyathela amakhosi ngokungathi lunodaka, njengoko umbumbi enyathela udongwe. Ngubani na owakuvakalisayo kwasekuqaleni, ukuze sazi? nangaphambi kwexesha, ukuze sithi, Ulilungisa? Ewe, akukho ubonisayo; ewe, akukho uvakalisayo; ewe, akukho uva amazwi enu. Owokuqala uya kuthi eZiyon, Yabonani, yabonani bona; yaye ndiya kunika iYerusalem ozisa iindaba ezilungileyo. Isaya 41:21–27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

Kwidabi lezulu lokuqala eliqala ngexesha lomthetho weCawa osondelayo, iUnited States, kwakunye noSathana ngokwakhe, baya kuvunyelwa ukuba “bavelise” “ityala” labo, yaye baya kuthoba umlilo uvela ezulwini bezama ukungqina ukuba uthixo kaIzebhele unguThixo oyinyaniso. Ihlabathi liya kunyanzelwa ukuba lamkele uphawu lomhla wonqulo waloo thixo. Umlilo othotywayo uvela ezulwini, udlula “kwindlela enkulu yolwazi” usiya kubo bonke abantu, ngumsebenzi “ongento yanto,” yaye lowo ukhetha umyalezo odluliselwa ngeso sixhobo “sisinyangiso.”

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

Kule mfazwe, ikhulu elinamashumi amane anesine amawaka, yaye emva koko isihlwele esikhulu, ziya kuba ngamangqina kaThixo kwingxoxo yokuba ngubani uThixo oyinyaniso. Imiyalezo ehanjiswa macala omabini emfazweni imelwe “ngumlilo.” Zonke iintlanga ziya kuhlanganiswa ukuze kugqitywe ukuba ngubani uThixo oyinyaniso, yaye kuya kubakho iindidi ezimbini zamangqina ukuze kumiselwe “inyaniso.”

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Maziqokelelwe ndawonye zonke iintlanga, ziqokelelwe nabantu; ngubani phakathi kwazo onokukuvakalisa oku, aze asibonise izinto zangaphambili? mabase izicaka zabo zibe ngamangqina, ukuze bagwetyelwe bengamalungisa; kungenjalo mabeve, bathi, Kuyinyaniso. Nina ningamangqina am, utsho uYehova, nomkhonzi wam endimnyulileyo; ukuze nindazi, nikholwe ndim, niqonde ukuba ndinguye: ngaphambi kwam akuzange kubunjwe thixo, yaye akuyi kubakho namnye emva kwam. Mna, ndinguYehova; yaye ngaphandle kwam akukho msindisi. Ndivakalisile, ndasindisa, ndabonisa, kungekho thixo wasemzini phakathi kwenu; ngako oko nina ningamangqina am, utsho uYehova, okokuba ndinguThixo. Isaya 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Ukubonakaliswa kokugqibela kweNtaba yeKarmele, kunamangqina kaSathana namangqina kaThixo. Lo mbonakaliso ngowokungqina ukuba ngubani na uThixo oyinyaniso, kodwa amangqina athembekileyo kaThixo afanele ukungqina ntoni?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> Utsho ke uYehova, uKumkani wakwaSirayeli, noMkhululi wakhe, uYehova wemikhosi, ukuthi, Ndim owokuqala, ndingowokugqibela; ngaphandle kwam akukho Thixo. Ngubani na, onjengam, onokumemeza, akuxele, akumise kakuhle phambi kwam, ekubeni ndamisayo abantu bamandulo? nezinto ezizayo, neziya kuza, mabazibonakalise kubo. Musani ukoyika, ningabi nankwantyo; andikuxelelanga na kwangelo xesha, ndaza ndakuvakalisa? nani ningamangqina am. Ukho na uThixo ngaphandle kwam? Ewe, akukho liwa; andazi nalinye. Abenzi bomfanekiso oqingqiweyo bangamampunge bonke; nezinto zabo abazithandayo azisayi kubanceda; nabo ngokwabo bangamangqina azo; ababoni, abazi; ukuze badane. Isaya 44:6–9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Abathembekileyo kwimpixano yokugqibela yeNtaba yeKarmele bamele ukungqina inyaniso yokuba uThixo ungowokuqala nowokugqibela. UnguThixo “owamisa abantu bamandulo,” ukuze abonakalise “izinto ezizayo.” AmaNgqina kaThixo amele ukuveza iSityhilelo sikaYesu Kristu esityhilwe kanye phambi kwedabi lokugqibela leNtaba yeKarmele.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

Umyalezo kaSathana weNtaba yeKarmele umelwe njengomlilo owehla uphuma ezulwini.

> And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.

> Yaye esenza imimangaliso emikhulu, ade enze umlilo wehle uvela ezulwini, uze emhlabeni phambi kwabantu, ISityhilelo 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Le ndinyana ichaza imimangaliso eyenziwa yi-United States ngenzululwazi yale mihla ye-hypnotism, edluliselwa eluntwini “kwindlela enkulu yolwazi olusasazwayo.” Kodwa le ndinyana ikwathetha nangokubonakala kukaSathana ngokwakhe xa ezenza uKristu.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Ingelosi edibana ekuvakalisweni kwesigidimi sengelosi yesithathu iya kukhanyisa umhlaba wonke ngozuko lwayo. Apha kuxelwa kwangaphambili umsebenzi wobubanzi behlabathi lonke nowamandla angazange aqheleke. Intshukumo yokubuya kukaKristu ka-1840–44 yaba yimbalasane yozuko yamandla kaThixo; isigidimi sengwele yokuqala sathwalwa saya kuzo zonke izikhululo zobuvangeli emhlabeni, yaye kwamanye amazwe kwabakho owona mdla mkhulu wenkolo owakha wabonwa kulo naliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi zinto ziya kugqwethwa yintshukumo enamandla phantsi kwesilumkiso sokugqibela sengwele yesithathu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Umsebenzi uya kufana nalowo woMhla wePentekoste. Njengokuba ‘imvula yokuqala’ yanikwa, ekuthululweni koMoya oyiNgcwele ekuqaleni kweendaba ezilungileyo, ukuze kubangele ukuhluma kwembewu exabisekileyo, kwangokunjalo ‘imvula yokugqibela’ iya kunikwa ekupheleni kwazo ukuze kuvuthwe isivuno. ‘Siya kwandula ke ukwazi, ukuba sithe sazingisa ukumazi uYehova: ukuphuma kwakhe kulungisiwe njengokusa; uya kuza kuthi njengemvula, njengemvula yamva nemvula yokuqala emhlabeni.’ Hoseya 6:3. ‘Yibani nemihlali ke, bantwana baseZiyon, nivuye kuYehova uThixo wenu; ngokuba uninike imvula yokuqala ngomlinganiselo, yaye uya kuninisa imvula, imvula yokuqala nemvula yokugqibela.’ Yoweli 2:23. ‘Ngemihla yokugqibela, utsho uThixo, ndiya kuthulula uMoya wam phezu kwayo yonke inyama.’ ‘Kuya kuthi ke bonke abaya kulinqula igama leNkosi basindiswe.’ IZenzo 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.

> “Umsebenzi omkhulu weendaba ezilungileyo awuyi kugqitywa ubonakalisa amandla kaThixo ngaphantsi kunaloo nto eyawuphawula ekuqaleni kwawo. Iziprofeto ezazalisekiswa ekuthululweni kwemvula yokuqala ekuvulweni kweendaba ezilungileyo, ziya kuphinda zizalisekiswe emvuleni yokugqibela ekupheleni kwazo. Nazi ‘amaxesha okuhlaziya’ awathi kuwo umpostile uPetros wajonga phambili xa wayesithi: ‘Guqukani ke ngoko, nibuyele kuThixo, ukuze izono zenu zicinywe, ukuze kufike amaxesha okuhlaziya avela ebusweni beNkosi; yaye Iya kuthuma uYesu.’ IZenzo 3:19, 20.

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Abakhonzi bakaThixo, ubuso babo bukhanyiswe bukhazimla kukuzinikezela okungcwele, baya kukhawuleza ukusuka kwindawo baye kwenye bevakalisa isigidimi esivela ezulwini. Ngamawaka amazwi, kuwo wonke umhlaba, isilumkiso siya kunikelwa. Imimangaliso iya kwenziwa, abagulayo baya kuphiliswa, yaye imiqondiso nezimanga ziya kulandela abakholwayo. USathana naye uyasebenza, ngemimangaliso yobuxoki, ade athobe umlilo uvela ezulwini phambi kwabantu. IsiTyhilelo 13:13. Ngaloo ndlela abemi bomhlaba baya kuziswa ekubeni bathabathe icala labo.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Xa sifikelela kwixesha apho uSathana abiza umlilo ukuba wehle uphuma ezulwini, “abemi bomhlaba baya kuziswa ukuba bathabathe ukuma kwabo.” Ngelo xesha, ubungqina bukaThixo “buya kukhawuleza busuke kwindawo buye kwenye ukuvakalisa umyalezo ovela ezulwini. Ngezandi zamawaka, kuwo wonke umhlaba, isilumkiso siya kunikelwa.” Umsebenzi abawufeza amangqina kaThixo “uya kufana nalowo woMhla wePentekoste,” xa “ingelosi edibanayo ekuvakaliseni umyalezo wengilosi yesithathu iya kuwukhanyisa umhlaba wonke ngozuko lwayo.” NgePentekoste, umlilo wawungumqondiso wokuthululwa koMoya oyiNgcwele, yaye umlilo ukwanguwo nomqondiso wokuthululwa komoya ongengcwele kaSathana.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Emva kokuba uYohane emele ikhulu elinamashumi amane anesine amawaka nesihlwele esikhulu kwiSityhilelo isahluko sesixhenxe, uchaza ukuvulwa kwetywina lesixhenxe nelokugqibela. Itywina lokugqibela, okanye lesixhenxe, limela ukutyhilwa kweSityhilelo sikaYesu Kristu, kwaneso siprofeto sodwa encwadini yeSityhilelo esasimele ukutyhilwa kanye phambi kokuba kuvalwe ixesha lovavanyo. Itywina lesixhenxe, iindudumo ezisixhenxe, neSityhilelo sikaYesu Kristu zonke ziyimiqondiso yenyaniso enye, etyhilwayo kanye phambi kokuba kuvalwe ixesha lovavanyo. ISityhilelo sikaYesu Kristu sigxininisa isimilo sikaKristu namandla akhe okudala njengoAlfa noOmega. Iindudumo ezisixhenxe zichaza imbali apho ikhulu elinamashumi amane anesine amawaka etywinwa khona, kanti itywina lesixhenxe lichaza ukuthululwa koMoya oyiNgcwele ngelo xesha lembali xa amangqina amabini evuswa aze amkele amandla okudala “enyaniso” kaThixo, adluliselwa evela kuYise, aye kuNyana, aye kuGabriyeli, aye kumprofeti, esiya kwabo bakhetha ukufunda, ukuva, nokugcina amandla aqulethwe kuyo.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Kwaye xa wayeluvulile uphawu lwesixhenxe, kwabakho ukuthula ezulwini okungangesiqingatha seyure. Ndaza ndabona izithunywa zezulu ezisixhenxe ezazimi phambi koThixo; zaza zanikwa zona iixilongo ezisixhenxe. Kweza nesinye isithunywa sezulu, sema esibingelelweni, siphethe isitshisi segolide; sanikwa isiqhumiso esininzi, ukuba asinikele kunye nemithandazo yabo bonke abangcwele phezu kwesibingelelo segolide esasiphambi kwetrone. Waza umsi wesiqhumiso, owawuhamba nemithandazo yabangcwele, wenyuka phambi koThixo, uphuma esandleni sesithunywa sezulu. Saza isithunywa sezulu sathabatha isitshisi, sasisalisa ngomlilo wesibingelelo, sawuphosa emhlabeni; kwabakho amazwi, neendudumo, nemibane, nenyikima yomhlaba. ISityhilelo 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

Kwezo ndima, “iingelosi ezisixhenxe” “zema phambi koThixo” ziphethe “amaxilongo asixhenxe.” Ezo ngelosi zisixhenxe zamaxilongo ngokwesiko ziqondwe ngokuchanekileyo ukuba zimele izigwebo zikaThixo ezichasene neRoma ngenxa yokunyanzeliswa konqulo lweCawa. IRoma yobuhedeni, phantsi kukaConstantine, yamisela umthetho wokuqala weCawa ngonyaka wama-321, yaye ngonyaka wama-330, ubukumkani bakhe bohlulwa baba yimpuma nentshona. Ukususela ngelo xesha amaxilongo amane okuqala aqalisa ukuvakala, yaye amela imikhosi yembali eyakhutshelwa nxamnye nobukumkani bakhe, neyathi ngonyaka wama-476 yashiya isixeko saseRoma singenakuphinda sibe nomlawuli ongumRoma phezu kwaso, eso sixeko sasisisimbolo samandla nozuko lweRoma. Xa upopu wamisela umthetho weCawa kwiBhunga laseOrleans ngonyaka wama-538, uMohammed wavuselwa ukuzisa isigwebo nxamnye necawa yaseRoma, njengoko kumelwe lixilongo lesihlanu nelesithandathu, awayekwangowokuqala nowesibini umaye, yaye amela ubuSilamsi. Nangona ukuqonda kwesintu ngaloo maxilongo kuchanekile, achazwa kweso sicatshulwa apho eziswe khona kwiSityhilelo sesithoba ngokuba “zizibetho.”

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Ke bona abanye abantu, abangabulawanga zezi zibetho, abazange baguquke emisebenzini yezandla zabo, ukuze bangakhonzi iidemon, nezithixo zegolide, nezesilivere, nezesinyithi sobhedu, nezamatye, nezezinkuni; ezingakwaziyo ukubona, nokuva, nokuhamba; kwaye abazange baguquke ekubulaleni kwabo, nasekubhuleni kwabo, nasembulalweni yabo, nasekubeni kwabo. ISityhilelo 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Ukuzaliseka okugqibeleleyo nokokugqibela kweexilongo ezisixhenxe zizibetho ezisixhenxe zokugqibela zeSityhilelo isahluko seshumi elinesithandathu. Kwanokuphonononga nje ngokukhawuleza iimpawu zesiprofeto zeexilongo ezisixhenxe zeSityhilelo isahluko sesithoba kubonisa ukuba zineempawu ezifanayo nezezibetho ezisixhenxe zokugqibela. Ukuvulwa kwetywina lesixhenxe kwenzeka kwimbali ngexesha apho ixesha lovavanyo sele liza kuvalwa, yaye ingqumbo kaThixo, njengoko imelwe zizibetho ezisixhenxe zokugqibela, sele iza kuthululwa.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Xa uKristu, njengeNgonyama yesizwe sakwaYuda, “wavula itywina lesixhenxe,” kweza ingelosi yema esibingelelweni, inomsengele wegolide; yaza yanikwa yona intyatyambo eninzi yesiqhumiso, ukuze iyinikele kunye nemithandazo yabo bonke abangcwele phezu kwesibingelelo segolide esasingaphambi kwetrone. “Waza umsi wesiqhumiso, owawuhamba nemithandazo yabangcwele, wenyuka waya phambi koThixo uphuma esandleni sengwelelosi.” Ukuthululwa koMoya oyiNgcwele ngePentekoste kwandulelwa ngumthandazo wobunye wamakholwa awayebuthene eYerusalem.

> “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.” Selected Messages, book 1, 121.

> “Imvuselelo yonqulo lokwenyaniso phakathi kwethu yeyona inkulu kwaye eyona ingxamisekileyo kuzo zonke iimfuno zethu. Ukuyifuna oku kufanele kube ngumsebenzi wethu wokuqala. Kufuneka kubekho umzamo onyanisekileyo wokuzuza intsikelelo yeNkosi, kungekhona ngenxa yokuba uThixo engathandi ukusithululela intsikelelo yaKhe, kodwa ngenxa yokuba thina singekakulungeli ukuyamkela. UBawo wethu wasezulwini ukulungele ngakumbi ukunika abo bamcelayo uMoya waKhe oyiNgcwele, kunokuba abazali basemhlabeni bekulungele ukunika izipho ezilungileyo kubantwana babo. Kodwa ngumsebenzi wethu, ngokuvuma izono, ngokuzithoba, ngokuguquka, nangomthandazo onyanisekileyo, ukuzalisekisa imiqathango athe uThixo wathembisa phantsi kwayo ukusinika intsikelelo yaKhe. Imvuselelo inokulindelwa kuphela njengempendulo yomthandazo.” Selected Messages, incwadi 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Ukuvulwa kwetywina lesixhenxe kuchaza ukutywinwa kwabalikhulu elinamashumi amane anesine amawaka. Ukutywinwa kuqalwa ngumthandazo, kodwa kungekhona nje ngumsebenzi womthandazo kuphela, koko ngumthandazo othile. Lo mthandazo uthile uchazwe kwincwadi kaDaniyeli, ethi ke yona, kambe, ibe ikwayincwadi yesiTyhilelo.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

UYohane kwiSityhilelo noDaniyeli encwadini yakhe bamele ikhulu elinamashumi amane anesine amawaka “ngemihla yokugqibela.” “Ngemihla yokugqibela” abo baza kuba ngamangqina kaThixo ngexesha lemfazwe yezulu lokuqala baya kungqina ngesiprofeto esityhilwayo kanye phambi kokuvalwa kwexesha lovavanyo. Oku kumelwe njengotywina lwesixhenxe kwiindinyana esizicingelayo ngoku. Imithandazo eza kwingelosi “enesitya segolide sokuqhumisela” imelwe ngumthandazo kaDaniyeli kwisahluko sesithoba sencwadi yakhe. Lowo mthandazo ngumthandazo okhethekileyo, owawuchazwe nguMoses ngokunxulumene nesiprofeto “samaxesha asixhenxe.” Lowo mthandazo uneenxalenye ezimbini, yaye uDaniyeli ubeka imeko yaloo mthandazo wakhe oneenxalenye ezimbini ngokwemigaqo “yesiqalekiso” nethi “yesifungo” sikaMoses. Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, yaye imigca efanayo yesiprofeto ekwincwadi kaDaniyeli iyaphakanyiswa kwincwadi yeSityhilelo.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Umthandazo ozisa ukuthululwa komlilo ongcwele ekuhambeni kwengelosi enamandla yesiTyhilelo seshumi elinesibhozo, ngumthandazo kaDaniyeli “wezihlandlo ezisixhenxe.” Ngumthandazo owahlisa ingelosi uGabriyeli ivela ezulwini ukuze ichazele uDaniyeli iziprofeto. Ekupheleni komthandazo wakhe, oquka iivesi ezingamashumi amabini zokuqala zikaDaniyeli isahluko sesithoba, uGabriyeli wehla malunga nexesha lomnikelo wangokuhlwa. Imithandazo enyukayo eyamkelwa yingelosi enesitya segolide sesiqhumiso, yimithandazo enyuka xa ilanga litshona, ngokuhlwa “kwemihla yokugqibela.”

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Yaye ke, ndakuba ndisathetha, ndithandaza, ndivuma isono sam nesono sabantu bakowethu amaSirayeli, ndinikelisa isibongozo sam phambi koYehova uThixo wam ngenxa yentaba engcwele yoThixo wam; ewe, ndakuba ndisathetha emthandazweni, kanye loo ndoda uGabriyeli, endandimbonile embonweni ekuqaleni, ifikile ngokubhabha ngokukhawuleza, yandichukumisa ngexesha lomnikelo wangokuhlwa. Daniyeli 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Umthandazo kaDaniyeli wawuyisivumo sezono ezingezizo ezakhe kuphela, kodwa kwanezono zabantu bakaThixo. Umthandazo wakhe usisicwangciso esisisiseko somthandazo wenguquko onxulumene “namaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Abo abaseleyo kuni baya kuphelelwa ngamandla ngenxa yobugwenxa babo emazweni eentshaba zenu; yaye nangenxa yobugwenxa boothixo babo baya kuphelelwa ngamandla kunye nabo. Ukuba bayazivuma izono zabo, nezono zooyise, nokona kwabo abakona ngako kum, kwanokuba bahambe ngokuchasana nam; nokuba nam ndihambe ngokuchasana nabo, ndabazisa ezweni leentshaba zabo; ukuba ke iintliziyo zabo ezingalukanga zithotywa, baze ke balwamkele isohlwayo sobugwenxa babo: ndiya kwandula ke ndikhumbule umnqophiso wam noYakobi, ndiwukhumbule nomnqophiso wam noIsake, ndiwukhumbule nomnqophiso wam noAbraham; ndilikhumbule nelizwe. Levitikus 26:39–42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Emva kokuba uMoses echaze isohlwayo esinxulunyaniswa “namaxesha asixhenxe,” asibiza ngokuba “yingxabano” “yomnqophiso” kaThixo, uchaza oko abantu bakaThixo bafanele bakwenze ukuba, yaye xa, beqonda ukuba bangamakhoboka ezweni lotshaba, njengoko wayenjalo uDaniyeli. Kwakufuneka, njengoko uDaniyeli wayemele, bazivume izono zabo, kwanazo nezono zooyise babo.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Xa lo mthandazo uthile usenziwa ngabo babizelweyo ukuba babe likhulu elinamashumi amane anesine amawaka, ingelosi ephethe isitya segolide sesiqhumiso iya kuthabatha “isitya sesiqhumiso, yaye” isizalise “ngomlilo wesibingelelo, isiphose emhlabeni: kwabakho amazwi, neendudumo, nemibane, nenyikima.” Umlilo ongcwele omela umyalezo “wenyaniso,” ngokwahlukileyo kumyalezo womgunyathi “womlilo,” lowo iUnited States noSathana bewuhlisa ezulwini, wenzeka ngexesha “lenyikima” elingumthetho weCawe.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

Encwadini kaZekariya, saziswa ukuba uZerubhabheli wabeka kokubini isiseko nelitye eliyintloko letempile kwimbali yokwakhiwa kwakhona kwetempile neYerusalem emva kokubuya ebukhobokeni awayeyinxalenye yabo uDaniyeli.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> Wandiphendula, wathetha kum, esithi, Eli lilizwi likaYehova kuZerubhabheli, lisithi, Akungenamandla, akungenagunya, kungoMoya wam, utsho uYehova wemikhosi. Ungubani na wena, ntaba inkulu? Phambi koZerubhabheli uya kuba lithafa; yena uya kukhupha ilitye eliyintloko ngemisindo yokuduma, bekhwaza besithi, Ubabalo, ubabalo malube kulo. Kwafika kwakhona ilizwi likaYehova kum, lisithi, Izandla zikaZerubhabheli zibeke isiseko sale ndlu; izandla zakhe nazo ziya kuyigqiba; uya kwandula ke ukwazi ukuba uYehova wemikhosi undithumile kuni. Kuba ngubani na odelekileyo umhla wezinto ezincinane? Kuba baya kuvuya, balibone ilothe yokulinganisa esandleni sikaZerubhabheli kunye nabo basixhenxe; ngamehlo kaYehova lawo, ahambahambayo emhlabeni wonke. Zekariya 4:6–10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

UZerubhabheli uthetha “inzala yaseBhabheli,” yaye uluphawu lwesigidimi sengelosi yesibini, esathi, xa sidityaniswe nesigidimi soKhalelo lwasezinzulwini zobusuku, sabeka “isiseko” ekuqaleni kwentshukumo yoBuvangeli bokuBuya kukaKristu. UZerubhabheli ukwamele nokuphindwa kwesigidimi sengweosi yesibini kwintshukumo yokugqibela yoBuvangeli bokuBuya kukaKristu, kwintshukumo yeFuture for America, xa kubekwa “ilitye eliyintloko.”

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Ihlabathi lavuya ngenxa yamangqina amabini awayebulewe entilini yamathambo awomileyo, esitratweni esingu “information super highway.” Xa la mangqina mabini abuyiselwa ebomini, ihlabathi lavesa uloyiko, aza amazulu avuya. UZakariya, njengabo bonke abaprofeti, uchaza “imihla yokugqibela” xa abantu bakaThixo bevuyayo. UZakariya usazisa ukuba bayavuya ekuvukeni kwamangqina amabini, xa bebona “abo basixhenxe.” “Abo basixhenxe” lelona gama linye lesiHebhere eliguqulelwe ngokuthi “izihlandlo ezisixhenxe” kuLevitikus amashumi amabini anesithandathu. Intshukumo yengelosi yokuqala yabeka ilitye lesiseko lezihlandlo ezisixhenxe zikaMoses, yaye loo “nyaniso” nayo imele ukuba ibe lilitye lentloko lentshukumo yengelosi yesithathu, nangona yalahlwayo ngowe-1863.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Xa iqondwa, izalisekiswe, yaye kwenziwe ngokuthandaza okufanelekileyo okuphindwe kabini, umlilo oyinyaniso uya kuphoswa emhlabeni, njengokuba kwakunjalo ngePentekoste.

We will continue to address the opening of the seventh seal in the next article.

Siza kuqhubeka sijongana nokuvulwa kwetywina lesixhenxe kwinqaku elilandelayo.

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