Article

# Panium - Number Nine

IPaniyam — Inani Yesithoba

Fourth Line

Umgca Wesine

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.

> Yaye ukumkani wasezantsi uya kuvuswa ngumsindo, aphume aye kulwa naye, yena ukumkani wasentla; aze aqokelele isihlwele esikhulu; kodwa isihlwele siya kunikelwa esandleni sakhe. Kwaye xa ethe wasisusa eso sihlwele, intliziyo yakhe iya kuphakanyiswa; aze awise amashumi amawaka amaninzi; kodwa akayi komelezwa yiyo loo nto. Daniyeli 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.

Iindinyana zeshumi elinanye neleshumi elinesibini zichaza uloyiso lukaPutin phezu kweUkraine neManyano yaseYurophu kwakunye neziphumo neenkxwaleko ezamlandelayo uPutin emva koloyiso lwakhe kwiMfazwe yaseUkraine, njengoko zimelwe nguPtolemy kuloyiso lwakhe eRaphia ngowama-217 BC nokutshabalala kwakhe kwindinyana yeshumi elinesibini. Umxholo kwezi ndinyana kukunyuka nokuwa kokumkani wasezantsi.

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.

Ukuza kuthi ga kweli nqanaba amanqaku ebechonga imixholo esisiseko yemigca yesiprofeto yesahluko seshumi elinanye. Ivesi yeshumi elinanye ifuna ixesha elingakumbi kancinane phambi kokuba siqhubele phambili kwisahluko. UDaniel 11, ivesi 11, uyahambelana neSityhilelo 11, ivesi 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.

> Yaye emva kwemihla emithathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; uloyiko olukhulu lwabafikela abo babebabona. ISityhilelo 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.

Ngo-2023, amangqina amabini awayebulewe lirhamncwa eliphuma enzonzobileni ema ngeenyawo zawo. Ubungqina bophondo lweRiphabhlikhi baqalisa ngo-2015 ngexesha lokubhengezwa kukaDonald Trump ukuba uza kugqatsela ubumongameli, yaye ngo-2020 inamba, emelwe ngamaglobalist ehlabathini, kunye namaglobalist ayiqela leDemokhrasi ngokudibana namaglobalist eqela leRiphabhlikhi (ii-RINO), baliba unyulo baza bamisela uJoe Biden, ngaloo ndlela bembulala uDonald Trump esitratweni. Uphondo lwamaProtestanti olwalumelwe lulungiselelo iFuture for America lwabulawa ngokusasaza uqikelelo oluphambeneyo olwaluchaza uhlaselo lwamaSilamsi nxamnye neNashville. Ngo-2023, omabini amaphondo, iRiphabhlikhi neliProtestanti, avuswa kwakhona. Ivesi yeshumi elinanye ichaza ukuqala kweMfazwe yaseUkraine ngo-2014 ukuya phambili kude kuse kwelona loyiso lokugqibela likaPutin neRashiya.

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.

Indima yeshumi elinanye luvavanyo olubonakalayo olufikelela encotsheni emgwebeni ngenxa yoBu-Adventism ngokubanzi, kodwa kwanangenxa yabo baye bayamkela ukukhanya kwe-9/11 nokufika kobuhlungu besithathu, kodwa ngokuyintloko lulwabo baya kubanjelwa uxanduva ngenxa yokukhanya lwesiprofeto olwavulwa ngokuqhubekekayo ukususela ngoJulayi ka-2023.

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

Ubunkokeli bobu-Adventist bagqithwa ecaleni ngo-1989, njengoko kufanekiswa kukuzalwa kukaKristu ngelo xesha lesiprofeto. Ekubhaptizweni kukaKristu waqalisa ukubiza abafundi ababeyiyo “isiseko” seBandla lamaKristu, ngaloo ndlela efanekisa u-9/11, xa ngokufika kobuSilamsi beshwangusha lesithathu iNkosi yabakhokela abantu baYo ukuba babuyele kwiindlela zamandulo zikaYeremiya, ezimele iziseko zobu-Adventist. Ngo-9/11 umgwebo wabaphilayo waqala ngendlu kaThixo, yaye ubu-Adventist balikhaba ukhanyiso lwengelosi yeSityhilelo seshumi elinesibhozo kanye njengoko amaYuda amkhaba uYesu njengoMesiya. Abo balwamkelayo ukhanyiso lwengelosi yeSityhilelo seshumi elinesibhozo baza bavavanywa ke kukudana kwangoJulayi 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.

NgoJulayi ka-2023, ukukhanya kukaDaniyeli ishumi elinanye, indima yeshumi elinanye, kuchaza umgca wangaphandle wenyaniso ekhoyo ngoku. Oko kukhanya kokuzaliseka kwesiprofeto kwangaphandle kufumaneka kwindima yeshumi elinanye kaDaniyeli ishumi elinanye kwavulelwa iintombi ezivusiweyo kwindima yeshumi elinanye yeSityhilelo isahluko seshumi elinanye. ISityhilelo sichaza imbali yangaphakathi leyo uDaniyeli ayivulayo njengembali yangaphandle.

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.

Abo baqwalasele ukukhanya okwatyhilwayo ukuqala ngoJulayi ka-2023 bamele amaqela amabini ahlukeneyo, kuba sele bekho abo babesakhe bahamba kunye emva koJulayi ka-2023 abangasenahambi kunye. Umgwebo uyinkqubela phambili, yaye ukuqala ngo-9/11 ibandla lama-Seventh-day Adventist lanikwa “ixesha lokuguquka” ekugatyaneni kwalo “nemithetho yokutolikwa kwesiprofeto eyamkelwa nguMiller namaqabane akhe,” abaye bayigatya ngokuthe ngcembe ukuqala ngo-1863. Ukuqala ngo-9/11 kude kube nguJulayi 18, 2020 ibandla lama-Seventh-day Adventist lanikwa ithuba lalo lokugqibela lokuguquka, yaye ngelo xesha abo babethabathe inxaxheba kwisibhengezo saseNashville sango-2020 bavavanywa. NgoJulayi, isigaba sokugqibela sokuhlanjululwa simelwe yindinyana yeshumi elinanye yezahluko zeshumi elinanye kwiincwadi zikaDaniyeli neSityhilelo.

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.

Kule nkqubo yokuvavanywa apho kufezekiswa khona uvavanyo lwesibini kwezi zintathu. Uvavanyo lwesibini luvavanyo olubonakalayo, olwandulelwa luvavanyo lwenkanuko yokutya, yaye lugqitywa luvavanyo lwesithathu, oluthi, ngokungafaniyo nezo zimbini zangaphambili, lube luvavanyo lokuhlola ngokucacileyo. Xa iintombi zivuka ezinzulwini zobusuku ngenxa yesibhengezo esithi, “Yabonani, umyeni uyeza,” elinye iqela lineoli efunekayo, kanti elinye lilahlekile. AmaMillerite azalisekisa kanye la mava, yaye ngokwenjenjalo abonakalisa ukuqonda kokubini komgca wangaphandle nowangaphakathi wesiprofeto.

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.

Xa babeshumayela isigidimi sengelosi yesibini ngokuchonga amabandla amaProtestanti awileyo njengeentombi zeBhabheli, babeshumayela isigidimi esasingaphandle kwamava abo. Ukuze bashumayele isigidimi seSikhalo Sasezinzulwini Zobusuku, kwafuneka kuqala bazibone bona ngokwabo njengeentombi ezinyulu ezazikwixesha lokulibaziseka. Kwindima yeshumi elinanye kuDaniyeli nakuSityhilelo isahluko seshumi elinanye, izigidimi zangaphakathi nezangaphandle zatyhilwa njengenyaniso yangoku ukususela ngoJulayi ka-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.

Kwisesahluko sokuqala sikaDaniyeli, uvavanyo lwesibini nolubonakalayo lwaba xa bafumanisa ukuba ubuso bukaDaniyeli namagorha amathathu babubuhle ngakumbi, yaye benyama ngakumbi “ngenkangeleko” kunabo babedla ukutya kwaseBhabhiloni. Kwisesahluko sesibini uvavanyo olubonakalayo lumelwe njengovavanyo lwesiprofeto olufuna ukutolika ngokuchanekileyo isigidimi esifihlakeleyo esithi ekugqibeleni sibonakaliswe ukuba singumfanekiso wezikumkani zesiprofeto seBhayibhile. Izahluko zokuqala, zesibini, nezesithathu zikaDaniyeli zimele ingelosi yokuqala, eyesibini, neyesithathu yesiTyhilelo seshumi elinesine.

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.

Ingelosi yesibini yesiTyhilelo seshumi elinesine ithetha ngomyalezo wangaphandle wembali yamaMillerite, yaye isahluko sesibini sikaDaniyeli sikwathetha ngomgca wangaphandle ngomfanekiso wezilwanyana zembali yesiprofeto. Uvavanyo olubonakalayo olukwisahluko sokuqala lwalusekwe kuDaniyeli nakwaba bathathu bafanelekileyo, yaye ngenxa yoko lona ngumgca wangaphakathi. Imigca yesiprofeto yangaphandle nengaphakathi emelwe ngokungqinelaniswa kwezahluko zokuqala ukuya kwesesithathu zikaDaniyeli kunye neengelosi ezintathu zesiTyhilelo seshumi elinesine, ivelisa obunye ubungqina bomyalezo wengelosi yesibini njengoko wazalisekiswa ngamaMillerite.

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 avakalisa umyalezo ongaphandle kwanomlayezo wangaphakathi xa azalisekisa ukubhengezwa kweSikhalo saphakathi kobusuku. Umyalezo wawo ongaphandle wawuyingelosi yesibini yeSityhilelo seshumi elinesine, ngaloo ndlela uwubophelela ngokuthe ngqo umyalezo wamaMillerite nengelosi yesibini kwakunye nomfanekiso kaDaniyeli isibini. Umfanekiso lowo umele izikumkani zangaphandle zesiprofeto seBhayibhile ukusuka kwiBhabhiloni yokoqobo kuse kwiBhabhiloni yale mihla efikelela esiphelweni sayo ekupheleni kwexesha lovavanyo loluntu. AmaMillerite aphinda anxulumane nomyalezo ongaphandle weBhabhiloni. Uvavanyo olubonakalayo lukaDaniyeli lwalusekelwe ekutyeni awakhetha ukukudla, yaye ingelosi yokuqala yeSityhilelo seshumi eyehla yabeka unyawo olunye emhlabeni nolunye elwandle yayiphethe incwadi encinane ivuliwe, uYohane awayalelwa ukuba ayidle. Ingelosi yokuqala imelwa kukuthanda ukutya, yaye ilandelwa luvavanyo olubonakalayo. Uvavanyo olubonakalayo lubandakanya umgca wenyaniso 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.

Ivesi yeshumi elinanye kaDanieli isahluko seshumi elinanye, ngokungqinelana nevesi yeshumi elinanye leSityhilelo isahluko seshumi elinanye, imele uvavanyo olubonakalayo oluphindwe kabini. Uvavanyo lufikelela esiphelweni salo kuvavanyo lokugqibela, xa iintombi zibonakalisa ukuba zineoli na okanye azinayo. Oko kubonakaliswa kwenzeka kanye ngaphambi kokuvalwa kwexesha lovavanyo kumthetho weCawa ngeCawa eUnited States. Ukuvalwa kwexesha lovavanyo kumthetho weCawa ngeCawa kwakufuziselwe ngu-Oktobha 22, 1844. Kanye ngaphambi ko-Oktobha 22, 1844, ngo-Agasti 17, 1844, amaMillerite athwala isigidimi njengamaza amakhulu olwandle kunxweme olusempuma lweUnited States yonke.

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.

U-1989 lixesha lokuphela xa incwadi kaDaniyeli yatyhilwayo, yaye xa incwadi kaDaniyeli ityhilwa kusoloko kubakho ukwanda kolwazi oluvelisa iindidi ezimbini zabakhonzi. U-1989 ngowokuqala kula manqaku mathathu okuvavanywa, njengoko wayefanekisiwe kukufika kwengelosi yokuqala ngo-1798. Xa ingelosi yokuqala yehla ngoAgasti 11, 1840, yafanekisa ingelosi yeSityhilelo ishumi elinesibhozo ihla ngo-9/11. Ukudana kokuqala kwimbali yamaMillerite kwaphawula ukufika kwengelosi yesibini, kwaza kwafanekisa uJulayi 18, 2020, nesiqalo sexesha lokulibazisa. AmaMillerite avuka ngokuthe ngcembe esiya kumyalezo wengelosi yesibini nokuba ayengawo iintombi ezikumzekeliso weentombi ezilishumi. Avuka ngokupheleleyo kwintlanganiso yenkampu yaseExeter ngoAgasti ka-1844. Ikhulu elinamashumi amane anesine amawaka avuswa ngoJulayi 2023 xa umyalezo weSikhalo Sasezinzulwini Zobusuku waqalisa ukutyhilwa ngokuthe ngcembe.

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.

Ixesha lokulibazisa laphela kumaMillerite e-Exeter, kanye njengokuba laphela kusapho lukaLazaro xa uYesu wamvusa uLazaro, ukuze oko kube sisenzo esisithsaba sobulungiseleli bukaKristu, xa uLazaro waba “litywina” lobulungiseleli baKhe. Ukuvuka kukaLazaro kuphawula ukuphela kwexesha lokulibazisa, nokutywinwa kwabantu bakaThixo. Ukungena koLoyiso okwalandelayo kwakungumfuziselo wokubhengezwa komyalezo weSikhalo saphakathi kobusuku kwimbali yamaMillerite. Umxholo wendima yeshumi elinanye yesahluko seshumi elinanye sikaDaniyeli kukuphakama nokuwa kokumkani wasezantsi, yaye ukhokelela kwidabi lasePanium kwiindima zeshumi elinesithathu ukuya kweyeshumi elinesihlanu. Ezo ndima zilinganiselo lovavanyo apho itywina libekwa emabunzini amadoda nabafazi abaza kuphakanyiselwa phezulu njengomqondiso kwindima yeshumi elinesithandathu.

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.

Ivesi yeshumi elinesihlanu yazaliseka eDabini lasePanium, elihambelana notyelelo lukaKristu eKesareya Filipi. Apho eKesareya Filipi uKristu waliguqula igama likaSimon Barjona laba nguPetros, ephawula ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Ukusukela ngoko ukukhanya komnqamlezo osondelayo kwatyhilelwa abafundi. Xa uKristu waliguqula igama likaSimon laba nguPetros kanye phambi komnqamlezo, oko kwahambelana novavanyo lwe-litmus lwase-Exeter noLazaro, kukhokelela ekuNgeneni koLoyiso eYerusalem. Intlanganiso yenkampu yase-Exeter ukususela ngowe-12 ukuya kowe-17 ka-Agasti imele ukuzinziswa kokugqibela enyanisweni ngaphambi kokuzanyazanyiswa, okukukunyikima komhlaba komthetho weCawa ngeCawa kwizahluko zeshumi elinanye zikaDaniyeli neSityhilelo.

> “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.

> “Umsebenzi waseBattle Creek ukwolo luhlobo olunye. Iinkokeli zesibhedlele sezempilo zixubene nabangakholwayo, zibamkela kumabhunga azo, ngaphezulu okanye ngaphantsi, kodwa oku kufana nokusebenza ngamehlo azo evaliwe. Azinako ukuqonda ngokwaneleyo ukubona oko kuya kusihlela nangaliphi na ixesha. Kukho umoya wokuphelelwa lithemba, wemfazwe nowokuphalazwa kwegazi, yaye loo moya uya kwanda kude kuse ekupheleni kwexesha. Kwangoko nje bakuba abantu bakaThixo betywiniwe emabunzini abo—asingawo naluphi na utywina okanye uphawu olunokubonwa, kodwa kukuzinziswa enyanisweni, kokubini ngokwengqondo nangokomoya, ukuze bangabi nakushukunyiswa—kwangoko nje bakuba abantu bakaThixo betywiniwe baza balungiselelwa ukushukunyiswa, kuya kufika. Enyanisweni, sele kuqalile kakade. Izigwebo zikaThixo ngoku ziphezu kwelizwe, ukuze zisinike isilumkiso, ukuze sazi oko kuza kuza.” 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.

Ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka kwamelwa yintlanganiso yenkampu yase-Exeter, nguKristu etshintsha igama likaSimon laba nguPetros, nangokuvuswa kukaLazaro. Oko kuvuswa kufuzisela ukuvuka kwamangqina amabini kwiSityhilelo isahluko seshumi elinanye. Iindima zeshumi ukuya kweleshumi elinesithandathu zimele imbali efihlakeleyo yendima yamashumi amane. Ukutyhilwa kwembali efihlakeleyo yendima yamashumi amane kwaqala ngaphakathi ekuzalisekeni kwembali kwendima yeshumi elinanye nakwimfazwe yaseUkraine. Ukususela kuJulayi ka-2023 loo mbali ifihlakeleyo ibikwindlela yokutyhilwa yiNgonyama yesizwe sakwaYuda.

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.

Xa abagqatswa bokuba phakathi kwekhulu elinamashumi amane anesine amawaka bevuswa kwivesi yeshumi elinanye yesahluko seshumi elinanye seSityhilelo, uvavanyo olubonakalayo lwesiprofeto olumele ukuba ludluliswe ngaphambi kokuba ixesha lobabalo livalwe kumthetho weCawa, lowo uDade White awuchonga njengovavanyo lomfanekiselo werhamncwa, lwaqalisa.

> “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.

> “INkosi indibonisile ngokucacileyo ukuba umfanekiso werhamncwa uya kwenziwa ngaphambi kokuba ixesha loviwo livalwe; kuba uya kuba luvavanyo olukhulu kubantu bakaThixo, apho isiphelo sabo sanaphakade siya kugqitywa khona. Isikhundla sakho siyimbumbulu yokungangqinelani eninzi kangangokuba bambalwa kuphela abaya kulahlekiswa.

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

> “KwisiTyhilelo 13 lo mba uvezwa ngokucacileyo; [ISityhilelo 13:11–17, kucatshuliwe].”

> “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.

> “Olu luvavanyo ekufuneka abantu bakaThixo baluphumelele phambi kokuba batywinwe. Bonke abo bangqinayo ukunyaniseka kwabo kuThixo ngokugcina umthetho waKhe, nangokwala ukwamkela isabatha yobuxoki, baya kuma phantsi komqondiso weNkosi uThixo uYehova, baze bamkele itywina loThixo ophilayo. Abo bayinikelayo inyaniso enemvelaphi yasezulwini baze bamkele isabatha yeCawa, baya kwamkela uphawu lwerhamncwa.” Manuscript Releases, volume 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.

Umgca wangaphandle wesiprofeto utyhilwa kwimbali yevesi yeshumi elinanye kaDaniyeli ishumi elinanye, yaye umgca wangaphakathi utyhilwa kwiSityhilelo isahluko seshumi elinanye ivesi yeshumi elinanye. Umgca wangaphandle uchaza indlela owakhiwa ngayo umfanekiselo werhamncwa, omele umanyano lwebandla norhulumente apho ibandla lilawula olo lwalamano, ngexesha lesigaba somgwebo wabaphilayo. Umgca wangaphakathi uchaza indlela owakhiwa ngayo umfanekiselo kaKristu omele umanyano lobuthixo nobuntu ngexesha lomgwebo wabaphilayo.

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.

Intshukumo yohlaziyo yengelosi yesithathu neyabaliwaka nekhulu elinamashumi amane anesine yaqalisa ngexesha lesiphelo ngowe-1989, njengoko imelwe kwindima yeshumi kaDaniyeli ishumi elinanye. Kwandula ke kwaqalisa ukuzaliseka okugqibeleleyo kwesahluko seshumi elinesibini sikaDaniyeli.

> 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.

> Wathi yena, Hamba ngendlela yakho, Daniyeli; kuba la mazwi avaliwe, atywiniwe, kwade kwafika ixesha lokuphela. Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 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.

Ivesi yeshumi yesahluko seshumi elinanye imele ukuqala “kwenkqubo yokusulungekiswa” emelwa yingelosi yokuqala njengokoyika uThixo. Iivesi zeshumi elinanye neyeshumi elinesibini zimele apho ikhulu elinamashumi amane anesine amawaka benziwa mhlophe. Incwadi kaZekariya ichaza loo mava.

> 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.

> Wandibonisa uYoshuwa umbingeleli omkhulu emi phambi kwesithunywa sikaYehova, noSathana emi ngasekunene kwakhe ukuba amchase. Wathi uYehova kuSathana, UYehova makakukhalimele, Sathana; ewe, uYehova okhethe iYerusalem makakukhalimele; asiyiyo na le intlantsi esutyulwe emlilweni? Ke kaloku uYoshuwa wayenxibe iingubo ezimdaka, emi phambi kwesithunywa. Waphendula wathetha kwabo babemi phambi kwakhe, esithi, Mkhululeni ezi ngubo zimdaka. Wathi kuye, Khangela, ndibugqithisile kuwe ubugwenxa bakho, ndokunxibisa iingubo ezizezinye. Ndathi, Mabambeke intloko yakhe ngesigqubuthelo esihle. Baza bambeka entloko isigqubuthelo esihle, bamnxibisa neengubo. Sema ke isithunywa sikaYehova. Zekariya 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.

Le ndima izaliseka emsebenzini wokugqibela kaKristu njengoMbingeleli Omkhulu, yaye imela ukutywinwa kwekhulu elinamashumi amane anesine amawaka.

> “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.

> “Umbono kaZekariya ngoYoshuwa neNgelosi usebenza ngamandla akhethekileyo kumava abantu bakaThixo kwimiboniso yokugqibela yosuku olukhulu loxolelaniso. Ibandla lentsalela liya kuthi ngoko liziswe ekuvavanyweni okukhulu nasekubandezelekeni. Abo bagcina imithetho kaThixo nokholo lukaYesu baya kuva ingqumbo yenamba nemikhosi yayo. USathana ubala ihlabathi njengabakhonzi bakhe; ude wafumana ulawulo nakwabaninzi abazibiza ngokuba bangamaKristu. Kodwa nantsi intwana yeqela elichasene nobungangamsha bakhe. Ukuba ebengabanokubacima emhlabeni, uloyiso lwakhe beluya kuba lupheleleyo. Njengoko waphembelela iintlanga zobuhedeni ukuba zitshabalalise uSirayeli, ngokunjalo kwixesha elikufuphi uya kuvusa amagunya amabi omhlaba ukuba atshabalalise abantu bakaThixo. Abantu baya kufunwa ukuba banikele ukuthobela imimiselo yabantu ngokwaphula umthetho kaThixo.” 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.

“Iziganeko zokuvala zomhla omkhulu wocamagushelo” kukutywinwa kuqala kwabaliwaka elinamakhulu alikhulu anamashumi amane anesine amawaka, okuya kulandelwa emva koko kukutywinwa kwabanye abantwana bakaThixo abasesekho eBhabheli ngoku.

> “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.

> “Njengoko abantu bakaThixo bethob’ imiphefumlo yabo phambi Kwakhe, becenga ubunyulu bentliziyo, kunikelwa umyalelo othi, ‘Susani iingubo ezimdaka,’ kuze kuthethwe amazwi akhuthazayo athi, ‘Yabona, ndikususile ubugwenxa bakho kuwe, yaye ndiya kukwambesa izambatho zokutshintsha.’ Zekariya 3:4. Isambatho esingenabala sobulungisa bukaKristu sibekwa phezu kwabantwana bakaThixo abaye bavavanywa, balingwa, baza bahlala bethembekile. Intsalela edelelweyo yambeswa izambatho zobuqaqawuli, ingasayi kuphinda ingcoliswe ziinkohlakalo zehlabathi. Amagama ayo agcinwa encwadini yobomi yeMvana, ebhaliswe phakathi kwabathembekileyo bazo zonke izizukulwana. Baye bamelana namaqhinga omkhohlisi; abazange basuswe ekunyanisekeni kwabo kukugquma kwenamba. Ngoku bakhuselekile ngonaphakade kumaqhinga omhendi. Izono zabo zidluliselwe kumsunguli wesono. Kubekwe ‘umqwazi omhle’ phezu kweentloko zabo.”

> “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.

> “Ngoxa uSathana ebephikelela ngezityholo zakhe, iingelosi ezingcwele, ezingabonwayo, bezisiya zibuye, zibeka phezu kwabathembekileyo itywina loThixo ophilayo. Ngaba ngabo abo bema phezu kweNtaba yeZiyon kunye neMvana, benegama likaYise libhaliwe emabunzini abo. Bacula ingoma entsha phambi kwetrone, loo ngoma ingenakufundwa nangabani na ngaphandle kwekhulu elinamashumi amane anesine amawaka abakhululwa emhlabeni. ‘Ngaba ngabo abo balandela iMvana naphi na apho Iya khona. Aba bakhululwa phakathi kwabantu, bengabavuni bokuqala kuThixo nakwiMvana. Kwaye emlonyeni wabo akufunyanwanga nkohliso: kuba abanasicalelo phambi kwetrone kaThixo.’ IsiTyhilelo 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.

> “Ngoku kufike ukuzaliseka okupheleleyo kwamazwi eNgelosi: ‘Yiva ngoku, wena Yoshuwa, mbingeleli omkhulu, wena kunye nabalingane bakho abahleli phambi kwakho; kuba bangabantu abamangaliswayo; kuba, yabona, ndiya kuvelisa uMkhonzi waM, iSebe.’ Zekariya 3:8. UKristu utyhilwa njengoMkhululi noMsindisi wabantu baKhe. Ngoku ngenene intsalela ‘ingabantu abamangaliswayo,’ njengoko iinyembezi nokuthotywa kohambo lwabo lobuphesheya zinika indawo uvuyo nembeko ebusweni bukaThixo neMvana. ‘Ngaloo mini isebe likaYehova liya kuba lihle, libe nozuko, nesiqhamo selizwe siya kuba sigqwesile, sibe sihle, ngenxa yabo basindileyo bakaSirayeli. Kwaye kuya kuthi, lowo ushiyekileyo eZiyon, nalowo useleyo eYerusalem, kuthiwe ungcwele, wonke obhaliweyo phakathi kwabaphilayo eYerusalem.’ 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.

Ukutywinwa linyathelo lesibini lalo kaDaniyeli elithi “bahlanjululwa, benziwa mhlophe, baza bavavanywa.” Iindima zeshumi elinanye neleshumi elinesibini zichaza ukunyuka nokuwiswa kokugqibela kweRashiya, ukumkani wesiprofeto wasemzantsi, okwandulela iMfazwe yasePanium kwiindima zeshumi elinesithathu ukuya kweleshumi elinesihlanu. Xa ikhulu elinamashumi amane anesine amawaka lisuselwa izambatho zalo ezimdaka nguKristu kwimiboniso yokuvala yosuku olukhulu locamagushelo, lamkela “umnqwazi omhle,” ongukunyuselwa kukaDaniyeli ekubeni ngumlawuli wesithathu, kunye nengubo ebomvu nesixokelelwane segolide. Kwangolo hlobo ikwasisipho sikaYosefu sesixokelelwane segolide, ukunyuselwa kwakhe ekubeni ngumlawuli wesibini, nesipho somsesane wokumkani. “Umsesane” umele itywina lobukumkani umphathi awayelisebenzisa ukutywina imithetho yakhe ngetywina lobukumkani.

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

UDariyo wasebenzisa umsesane wakhe wokutywina ukutywina umngxuma apho uDaniyeli wayebekwe khona phakathi kweengonyama.

> 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.

> Emva koko ukumkani wayalela, baza bamzisa uDaniyeli, bamphosa emngxunyeni weengonyama. Ke kaloku ukumkani wathetha wathi kuDaniyeli, UThixo wakho, omkhonzayo ngokuqhubekayo, yena uya kukuhlangula. Kwaziswa ilitye, labekwa emlonyeni womngxuma; ukumkani walitywina ngomsesane wakhe wokutywina, nangomsesane wokutywina wamanene akhe; ukuze icebo elimalunga noDaniyeli lingaguqulwa. Daniyeli 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.”

Igama lesiHebhere eliguqulelwe ngokuthi “itywina” lingu-H5824 ku-Strongs, yaye lisusela kwigama lengcambu elihambelana no-H5823; lithetha umsesane wetywina (njengento ekroliweyo). UYoshuwa phambi kwesithunywa sezulu, uDaniyeli emhadini weengonyama, uYosefu phambi koFaro bamele ukutywinwa kwekhulu elinamashumi amane anesine amawaka, olulo luvavanyo lwesibini kuDaniyeli ishumi elinesibini apho abo bahlanjululweyo, bathi ke “benziwe mhlophe,” ngaphambi kokuba “bavavanywe.” Le migca ikwamelwa ngu “Zerubhabheli,” “unyana kaSheyaletiyeli.”

> 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.

> Ngaloo mini, utsho uYehova wemikhosi, ndiya kukuthabatha, Zerubhabheli, mkhonzi wam, unyana kaSheyaletiyeli, utsho uYehova, ndikwenzé ube njengomsesane wokutywina; kuba ndikunyulile, utsho uYehova wemikhosi. Hagayi 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.

UZerubhabheli uthetha inzala yaseBhabhiloni, yaye uyise wayenguSheyalitiyeli, okuthetha ukuthi “ocelwe kuThixo.” UZerubhabheli umele isigidimi sengelosi yesibini esibiza inzala yaseBhabhiloni ukuba ingene emhlambini kaThixo ngemihla yokugqibela. Umba “womthandazo” unxulunyaniswa nekhulu elinamashumi amane anesine amawaka abiza inzala yokugqibela yaseBhabhiloni ukuba iphume, kuba olo vuselelo lwenzeka kuphela ngomthandazo.

> “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.

> “Imvuselelo yobuthixo bokwenyaniso phakathi kwethu yeyona inkulu neyingxamisekileyo kuzo zonke iimfuno zethu. Ukuyifuna le nto kufanele kube ngumsebenzi wethu wokuqala. Kufuneka kubekho umzamo onyanisekileyo wokufumana intsikelelo yeNkosi, kungekhona ngenxa yokuba uThixo engathandi ukusithululela intsikelelo yaKhe, kodwa ngenxa yokuba singekakulungeli ukuyamkela. UBawo wethu osemazulwini ukulungele ngakumbi ukunika abo bamcelayo uMoya waKhe oyiNgcwele, kunokuba abazali basemhlabeni bekulungele ukunika abantwana babo izipho ezilungileyo. Kodwa ngumsebenzi wethu, ngokuvuma izono, ngokuzithoba, ngenguquko, nangomthandazo onyanisekileyo, ukuzalisekisa imiqathango uThixo athembise ngayo ukusinika intsikelelo yaKhe. Imvuselelo ifanele ilindelwe kuphela njengempendulo yomthandazo. Ngoxa abantu beswele kangaka uMoya oyiNgcwele kaThixo, abanako ukulixabisa ukushunyayelwa kweLizwi; kodwa xa amandla oMoya echukumisa iintliziyo zabo, ke iintshumayelo ezinikwayo aziyi kuba ngaphandle kwesiphumo. Bekhokelwa ziimfundiso zeLizwi likaThixo, kunye nokubonakaliswa koMoya waKhe, ekusetyenzisweni kwengqiqo ephilileyo, abo baya kwiintlanganiso zethu baya kufumana amava axabisekileyo, yaye, bakubuyela emakhaya, baya kuba bekulungele ukwenza impembelelo enempilo.”

> “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.

> “Abaphathi beebhanile bakudala babesazi ukuba kuthetha ntoni ukulwela noThixo emthandazweni, nokonwabela ukuphalazwa koMoya waKhe. Kodwa aba bayaphuma eqongeni lesenzo; yaye ngoobani abanyukayo ukuza kuzalisa iindawo zabo? Kunjani kusini na ngesizukulwana esikhulayo? Ngaba siguqukele kuThixo? Ngaba siphapheme emsebenzini oqhubekayo kwingcwele yasezulwini, okanye silindele ukuba athile amandla anyanzelisayo eze phezu kwebandla ngaphambi kokuba sivuke? Ngaba sinethemba lokubona ibandla liphela livuselelwa? Elo xesha alisokuze lifike.”

> “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.

> “Kukho abantu ebandleni abangaguqukanga, yaye abangayi kumanyana emthandazweni onyanisekileyo, onamandla nowoyisayo. Simele ukuwuthabatha umsebenzi lo ngamnye ngamnye. Simele ukuthandaza ngakumbi, size sithethe kancinane. Ububi buyanda, yaye abantu bamele ukufundiswa ukuba banganeliseki kukubonakala kokuhlonela uThixo ngaphandle komoya namandla ako. Ukuba sizimisele ukuhlola ezethu iintliziyo, ukulahla izono zethu, nokulungisa ukuthambekela kwethu okubi, imiphefumlo yethu ayiyi kuphakanyiselwa ebulambeni; siya kungazithembe thina ngokwethu, sinoluvo oluhlala luhleli lokuba ukwanela kwethu kuvela kuThixo.” Selected Messages, incwadi 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.

Umqondiso wendlela womthandazo ubekwe kuDaniyeli, uchaza umthandazo wokuyiqonda imiyalezo yangaphandle kwisahluko sesibini, kwanomthandazo wokuzalisekisa umyalezo wangaphakathi omelwe kwisahluko sesithoba. UZerubhabheli noyise uSheyalitiyeli bamele ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka kuvavanyo lwesibini, oluluvavanyo olubonakalayo lomfanekiso werhamncwa, olukwaluluvavanyo lwangaphakathi olumelwe kwiSityhilelo isahluko seshumi elinanye, indima yeshumi elinanye, kwakunye novavanyo lwangaphandle olumelwe kuDaniyeli isahluko seshumi elinanye, indima yeshumi elinanye.

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

Siya kuqhubeka siqwalasela indima yeshumi elinanye kwinqaku elilandelayo.

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