Article

# Panium - Number Nine

Panium - Inombolo Yesishiyagalolunye

Fourth Line

Umugqa 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.

> Inkosi yaseningizimu iyakuthukuthela kakhulu, iphume iyolwa nayo, yebo nenkosi yasenyakatho; yona iyakumisa ixuku elikhulu, kodwa lelo xuku lizonikelwa esandleni sayo. Nxa isilisusile lelo xuku, inhliziyo yayo iyakuziphakamisa; iyakuwisa amashumi ezinkulungwane amaningi, kodwa ngeke iqiniswe yilokho. 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.

Amavesi eleshumi nanye neshumi nambili akhomba ukunqoba kukaPutin phezu kwe-Ukraine ne-European Union, kanye nemiphumela nomonakalo owalandela kuPutin ngemva kokunqoba kwakhe eMpini yase-Ukraine, njengoba kufanekiswa nguPtolemy ekunqobeni kwakhe eRaphia ngo-217 BC, kanye nokubhujiswa kwakhe evesini leshumi nambili. Umongo wamavesi uwukuphakama nokuwa kwenkosi yaseningizimu.

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.

Kuze kube manje izihloko bezikhomba izingqikithi eziyisisekelo zemigqa yesiprofetho yesahluko seshumi nanye. Ivesi leshumi nanye lidinga isikhathi esithe xaxa ngaphambi kokuba siqhubekele phambili esahlukweni. UDaniel isahluko 11, ivesi 11 lihambisana neSambulo isahluko 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.

> Kwathi emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; futhi ukwesaba okukhulu kwehlela phezu kwalabo ababebabona. IsAmbulo 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.

Ngonyaka ka-2023, ofakazi ababili ababebulewe yisilo esivela emgodini ongenasiphelo bema ngezinyawo zabo. Ubufakazi bophondo lweRiphabhulikhi baqala ngo-2015 ngesimemezelo sikaDonald Trump sokungenela ukhetho lobumongameli, kwathi ngo-2020 udrako, omelelwa ngabomhlaba emhlabeni, kanye nabomhlaba abayiqembu lamaDemokhrasi ngokubambisana nabomhlaba beqembu lamaRiphabhulikhi (ama-RINO), bantshontsha ukhetho base befaka uJoe Biden, ngaleyo ndlela babulala uDonald Trump emgwaqweni. Uphondo lwamaProthestani, olumelwe yinkonzo ethi Future for America, lwabulawa ngokusabalalisa isibikezelo esiyiphutha esichaza ukuhlasela kweNashville yi-Islam. Ngonyaka ka-2023, kokubili uphondo lweRiphabhulikhi nolwamaProthestani kwavuswa. Ivesi leshumi nanye likhomba ukuqala kweMpi yase-Ukraine ngo-2014 kuya phambili kuze kube ukunqoba kokugcina kukaPutin neRussia.

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

Ivesi leshumi nanye liyisivivinyo esibonakalayo esifinyelela esiphethweni ekwahlulelweni kwe-Adventism iyonke, kodwa futhi nakulabo abamukele ukukhanya kwe-9/11 nokufika komaye wesithathu, kepha ngokuyinhloko singesalabo abayobekwa icala ngokokukhanya kwesiprofetho esavulwa kancane kancane kusukela 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.

Ubuholi bama-Adventist badluliswa ngo-1989, njengoba kufanekiselwa ukuzalwa kukaKristu kuleso sikhathi sesiprofetho. Ekubhapathizweni kukaKristu waqala ukubiza abafundi ababeyizi“sisekelo” seBandla lobuKristu, ngaleyo ndlela efanekisela u-9/11, lapho ngokufika kwe-Islamo yomaye wesithathu iNkosi yahola abantu bayo yababuyisela ezindleleni zakudala zikaJeremiya, ezimelela izisekelo zobu-Adventist. Ngo-9/11 ukwahlulela kwabaphilayo kwaqala ngendlu kaNkulunkulu, futhi ubu-Adventist benqaba ukukhanya kwengelosi yesAmbulo ishumi nesishiyagalombili njengoba nje amaJuda enqaba uJesu njengoMesiya. Labo abamukela ukukhanya kwengelosi yesAmbulo ishumi nesishiyagalombili base bevivinywa ngokudumala 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 isahluko 11, ivesi 11 kukhomba umugqa wangaphandle weqiniso lamanje. Lokho kukhanya kokugcwaliseka kwesiprofetho kwangaphandle okutholakala evesini 11 likaDaniyeli 11 kwavulelwa izintombi ezivusiwe evesini 11 lesAmbulo isahluko 11. ISambulo sikhomba umlando wangaphakathi lowo uDaniyeli awuvulayo njengomlando wangaphandle.

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.

Labo abaye bacabangela ukukhanya okwavulwa kusukela ngoJulayi 2023 bamele izigaba ezimbili ezihlukene, ngokuba sebekhona kakade labo abake bahamba ndawonye emva kukaJulayi 2023 kodwa abangabe besahamba ndawonye. Ukwahlulela kuyaqhubekela phambili, futhi kusukela ngo-9/11 ibandla lamaSeventh-day Adventist lanikwa “isikhathi sokuphenduka” ekulahleni kwalo “imithetho yokuhunyushwa kwesiprofetho eyamukelwa nguMiller nabangane bakhe,” lona eliye layilahla ngokuqhubekayo kusukela ngo-1863. Kusukela ngo-9/11 kwaze kwaba nguJulayi 18, 2020 ibandla lamaSeventh-day Adventist lanikwa ithuba lalo lokugcina lokuphenduka, futhi ngaleso sikhathi labo ababebambe iqhaza esimemezelweni saseNashville sango-2020 bavivinywa. NgoJulayi, isigaba sokugcina sokuhlanzwa simelwe amavesi eshumi nanye ezahlukweni zeshumi nanye ezincwadini zikaDaniyeli neSambulo.

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.

Kukule nqubo yokuvivinywa lapho kufezwa khona owesibili kweziyivivinyo ezintathu. Uvivinyo lwesibili luyisivivinyo esibukwayo, olwandulelwa ukuvivinywa kokulangazelela, futhi oluphothulwa yisivivinyo sesithathu, sona esingafani neziyivivinyo ezimbili ezandulelayo, ngokuba sona siyisivivinyo esiveza iqiniso. Lapho izintombi zivuka phakathi kobusuku ngenxa yesimemezelo esithi, “Bhekani, uMyeni uyeza,” isigaba esisodwa sinamafutha adingekayo, kanti esinye silahlekile. AmaMillerite agcwalisa yona le ncazelo yokuhlangenwe nakho, futhi ngokwenza kanjalo abonakalisa ukuqonda kwawo kokubili umugqa wangaphandle nowangaphakathi wesiprofetho.

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.

Lapho bememezela umlayezo wengelosi yesibili ngokuchaza amabandla amaProthestani awileyo njengamadodakazi aseBhabhiloni, babememezela umlayezo owawungaphandle kokuhlangenwe nakho kwabo. Ukuze bamemezele umlayezo Wokukhala Kwaphakathi Kwamabili, kwakudingeka kuqala bazibone njengentombi ezazisesikhathini sokulibala. Evesini leshumi nanye kokubili kuDaniyeli nasesAmbulweni isahluko seshumi nanye, imilayezo yangaphakathi neyangaphandle yavulelwa njengamanje iqiniso kusukela 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.

Esahlukweni sokuqala sikaDaniyeli, ukuvivinywa kwesibili nokwabonakalayo kwaba yilapho kutholakala ukuthi ubuso bukaDaniyeli nalaba abathathu abathembekileyo babubuhle kakhulu futhi bunonile ngokwengeziwe “ngokubukeka” kunobwalabo ababedla ukudla kwaseBhabhiloni. Esahlukweni sesibili ukuvivinywa okubonakalayo kumelwe njengokuvivinywa okungokwesiprofetho okudinga ukuhumusha ngokunembile umlayezo ofihlekile ogcina ubonakaliswe uyisifanekiso semibuso yesiprofetho seBhayibheli. Izahluko zokuqala, zesibili, nezesithathu zikaDaniyeli zimelela ingelosi yokuqala, eyesibili, neyesithathu yesAmbulo ishumi nane.

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 yesibili yesAmbulo isahluko seshumi nane ikhuluma ngomlayezo wangaphandle womlando wamaMillerite, futhi nesahluko sesibili sikaDaniyeli sikhuluma ngomugqa wangaphandle ngomfanekiso wezilwane zomlando wesiprofetho. Uvivinyo olubonakalayo esahlukweni sokuqala lwalusekelwe kuDaniyeli nakubathathu abafanele, ngakho-ke luwumugqa wangaphakathi. Imigqa yangaphandle nangaphakathi yesiprofetho, emelwe ngokuhambisana kwezahluko zikaDaniyeli zokuqala kuya kwezintathu nezingelosi ezintathu zesAmbulo isahluko seshumi nane, ikhiqiza obunye ubufakazi bomlayezo wengelosi yesibili njengowagcwaliseka 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 amemezela umlayezo wangaphandle nowangaphakathi ngesikhathi egcwalisa ukumemeza Kokusihlwa Phakathi Kobusuku. Umlayezo wawo wangaphandle wawuyingelosi yesibili yesAmbulo ishumi nane, ngaleyo ndlela ubophezela ngokuqondile umlayezo wamaMillerite nengelosi yesibili kanye nomfanekiso kaDaniyeli isibili. Lowo mfanekiso umelela imibuso yangaphandle yesiprofetho seBhayibheli kusukela eBhabhiloni langokoqobo kuze kube seBhabhiloni lesimanje elifinyelela ekupheleni kwalo ekupheleni kwesikhathi sokuvivinywa kwabantu. AmaMillerite aphinde axhumane nomlayezo wangaphandle waseBhabhiloni. Ukuvivinywa kokubona kukaDaniyeli kwakusekelwe ekudleni akhetha ukukudla, futhi ingelosi yokuqala yesAmbulo ishumi eyehla yabeka unyawo olulodwa emhlabeni nolunye olwandle yayiphethe incwadi encane ivuliwe, uJohane ayalwa ukuba ayidle. Ingelosi yokuqala imelwe yisifiso sokudla futhi ilandelwa ukuvivinywa kokubona. Ukuvivinywa kokubona kuhlanganisa umugqa wangaphakathi nowangaphandle weqiniso.

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 leshumi nanye kuDaniyeli ishumi nanye, ngokuhambisana nevesi leshumi nanye leSambulo ishumi nanye, limelela uvivinyo olubonakalayo oluphindwe kabili. Uvivinyo luphetha esivivinyweni sokugcina, lapho izintombi zibonakalisa khona ukuthi zinawo yini amafutha noma azinawo. Lokho kubonakaliswa kwenzeka ngaphambi nje kokuvalwa komusa emthethweni weSonto ngeSonto e-United States. Ukuvalwa komusa emthethweni weSonto ngeSonto kwafaniswa ngo-Okthoba 22, 1844. Ngaphambi nje kuka-Okthoba 22, 1844, ngo-Agasti 17, 1844, amaMillerite athwala umlayezo njengamagagasi olwandle anamandla ogwini olusempumalanga ye-United States.

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

Unyaka ka-1989 uyisikhathi sokuphela lapho incwadi kaDaniyeli yavulwa, futhi lapho incwadi kaDaniyeli ivulwa kuhlala kukhona ukwanda kolwazi okuveza izigaba ezimbili zabakhulekeli. U-1989 ungowokuqala kulezo zimpawu ezintathu zokuvivinywa njengoba kwabonakaliswa ukufika kwengelosi yokuqala ngo-1798. Ngenkathi ingelosi yokuqala yehla ngo-Agasti 11, 1840, yabonakalisa ingelosi yesAmbulo ishumi nesishiyagalombili eyehla ngo-9/11. Ukudumala kokuqala emlandweni wamaMillerite kwaphawula ukufika kwengelosi yesibili futhi kwabonakalisa uJulayi 18, 2020, kanye nokuqala kwesikhathi sokulibala. AmaMillerite avuka kancane kancane emlayezweni wengelosi yesibili nasekuqondeni ukuthi ayeyizintombi emzekelisweni wezintombi eziyishumi. Avuka ngokuphelele emhlanganweni wekamu lase-Exeter ngo-Agasti ka-1844. Abayizinkulungwane eziyikhulu namashumi amane nane bavuswa ngoJulayi 2023 lapho umlayezo Wokukhala Kaphakathi Kwamabili uqala ukwambulwa kancane kancane.

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.

Isikhathi sokulibala saphela kumaMillerite e-Exeter, njengoba saphela nasemndenini kaLazaru lapho uJesu evusa uLazaru ukuba kube isenzo esiyisicoco senkonzo kaKristu, lapho uLazaru aba “uphawu” lwenkonzo Yakhe. Ukuvuka kukaLazaru kuphawula ukuphela kwesikhathi sokulibala, nokubekwa kophawu lwabantu bakaNkulunkulu. Ukungena kokuNqoba okwalandela kwaba wumfanekiso wokumenyezelwa komlayezo Wokukhala Kwaphakathi Kwamabili emlandweni wamaMillerite. Ingqikithi yevesi leshumi nanye lesahluko seshumi nanye sikaDaniyeli ingukuvuka nokuwa kwenkosi yaseningizimu, futhi kuholela empini yasePanium emavesini eshumi nantathu kuya kweleshumi nanhlanu. Lawo mavesi ayisivivinyo esiqondisayo lapho uphawu lubekwa emabunzini amadoda nabesifazane abayokhushulwa babe yisibhengezo evesini leshumi nesithupha.

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

Ivesi leshumi nanhlanu lagcwaliseka eMpini yasePanium, ehambisana nokuvakasha kukaKristu eKhesariya Filipi. Lapho eKhesariya Filipi uKristu waguqula igama likaSimoni Barjona laba uPetru, ephawula ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Kusukela lapho ukukhanya kwesiphambano esesiseduze kwavulelwa abafundi. Lapho uKristu eguqula igama likaSimoni laba uPetru ngaphambi nje kwesiphambano, kwahambisana novivinyo lwe-litmus lwase-Exeter noLazaru okuholela ekungeneni kokunqoba eJerusalema. Umhlangano wetende wase-Exeter kusukela mhla ziyi-12 kuya mhla ziyi-17 ku-Agasti umele ukuzinza kokugcina eqinisweni ngaphambi kokuzamazama okuyinyakazo yokuzamazama komhlaba yomthetho weSonto ezahlukweni zeshumi nanye zikaDaniyeli neSambulo.

> “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 ungowohlelo olufanayo. Abaholi basesibhedlela sokwelapha baxubene nabangakholwayo, bebangenisa emikhandlwini yabo, ngokwezinga elithile noma kwelinye, kodwa kunjengokungathi baya emsebenzini amehlo abo evaliwe. Bantula ukuqonda okucacile kokubona lokho okuyosihlasela nganoma isiphi isikhathi. Kukhona umoya wokuphelelwa yithemba, wempi nowokuchitheka kwegazi, futhi lowo moya uyokhula kuze kube sekupheleni kwaso kanye isikhathi. Ngokushesha nje lapho abantu bakaNkulunkulu sebebekiwe uphawu emabunzini abo—akuyona noma yiluphi uphawu noma isibonakaliso esingabonwa, kodwa kuwukuzinza eqinisweni, kokubili ngokwengqondo nangokomoya, ukuze banganyakaziswa—ngokushesha nje lapho abantu bakaNkulunkulu sebebekiwe uphawu futhi belungiselelwe ukuzanyazanyiswa, kuyofika. Impela, sekuqalile kakade. Izahlulelo zikaNkulunkulu sezisezweni manje, ukusinika isexwayiso, ukuze sazi okuzayo.” 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.

Ukubekwa uphawu kwalabo abayinkulungwane eziyikhulu namashumi amane nane kwamelwa ngumhlangano wenkampu wase-Exeter, uKristu eguqula igama likaSimoni libe nguPetru, kanye nokuvuswa kukaLazaru. Lokho kuvuswa kufanekisela ukuvuka kofakazi ababili encwadini yeSambulo isahluko seshumi nanye. Amavesi eshumi kuya kweleshumi nesithupha amelela umlando ofihlekile wevesi lamashumi amane. Ukwambulwa komlando ofihlekile wevesi lamashumi amane kwaqala ngaphakathi ekugcwalisekeni komlando kwevesi leshumi nanye kanye nempi yase-Ukraine. Kusukela kuJulayi ka-2023 lowo mlando ofihlekile ubulokhu usesimweni sokwambulwa yiNgonyama yesizwe sakwaJuda.

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.

Ngenkathi ababezimisele ukuba phakathi kwabangukhulu namashumi amane nane ezinkulungwane bevuswa evesini leshumi nanye sesAmbulo isahluko seshumi nanye, kwaqala uvivinyo olubonakalayo lwesiprofetho okumelwe ludluliswe ngaphambi kokuba kuphele isikhathi somusa emthethweni weSonto, uSista White aluchaza njengovivinyo lomfanekiso wesilo.

> “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 ingibonisile ngokusobala ukuthi umfanekiso wesilo uyokwakhiwa ngaphambi kokuba isikhathi somusa siphele; ngokuba uyoba uvivinyo olukhulu kubantu bakaNkulunkulu, okuyilona okuyokwenziwa ngalo isinqumo ngesiphetho sabo saphakade. Isikhundla sakho siyinxubevange enjalo yokungahambisani ukuthi bayoba bancane kakhulu abayokhohliswa.

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

> “KuSambulo 13 lesi sihloko sethulwa ngokusobala; [IsAmbulo 13:11–17, kucashuniwe].

> “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.

> “Lokhu kuwuvivinyo abantu bakaNkulunkulu okufanele babe nalo ngaphambi kokuba babekwe uphawu. Bonke abafakazele ukwethembeka kwabo kuNkulunkulu ngokugcina umthetho waKhe, nangokwenqaba ukwamukela isabatha samanga, bayakuma ngaphansi kwebhanela leNkosi uNkulunkulu uJehova, futhi bayakwamukela uphawu lukaNkulunkulu ophilayo. Labo abayekela iqiniso elivela ezulwini futhi bamukele isabatha leSonto, bayakwamukela uphawu lwesilo.” Manuscript Releases, ivolumu 15, 15.

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

Umugqa wangaphandle wesiprofetho uyavulwa emlandweni wevesi lelishumi nanye likaDaniyeli ishumi nanye, kanti umugqa wangaphakathi uyavulwa kuSambulo isahluko seshumi nanye ivesi lelishumi nanye. Umugqa wangaphandle uveza indlela umfanekiso wesilo, omelela ukuhlanganiswa kwebandla nombuso, lapho ibandla lilawula khona lobo budlelwane, owakhiwa ngayo ngesikhathi sokwahlulelwa kwabaphilayo. Umugqa wangaphakathi uveza indlela umfanekiso kaKristu, omelela ukuhlanganiswa kobunkulunkulu nobuntu, owakhiwa ngayo ngesikhathi sokwahlulelwa kwabaphilayo.

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

Inhlangano yokuvuselela yengelosi yesithathu kanye neyabantu abayizinkulungwane eziyikhulu namashumi amane nane yaqala ngesikhathi sokuphela ngo-1989, njengoba kumelwe ivesi leshumi likaDaniyeli ishumi nanye. Ngaleso sikhathi kwaqala ukugcwaliseka okuphelele kwesahluko seshumi nambili 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.

> Wasesethi, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe futhi abekwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanjululwa, benziwe mhlophe, futhi bavivinywe; kodwa ababi bayakwenza okubi; futhi akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. 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 nanye imele ukuqala “kwenqubo yokuhlanzwa” emelwe yingelosi yokuqala njengokwesaba uNkulunkulu. Amavesi eshumi nanye neshumi nambili amelela lapho abayizinkulungwane eziyikhulu namashumi amane nane benziwa mhlophe. Incwadi kaZakariya iyikhomba leyo nhlangenwe nakho.

> 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.

> Wase engibonisa uJoshuwa umpristi omkhulu emi phambi kwengelosi kaJehova, noSathane emi ngakwesokunene sakhe ukuba amelane naye. UJehova wasethi kuSathane: UJehova makakusole, Sathane; yebo, uJehova okhethe iJerusalema makakusole; lokhu akusilo yini ilahle elihlwithwe emlilweni na? Kepha uJoshuwa wayembethe izingubo ezingcolileyo, emi phambi kwengelosi. Yase iphendula, yakhuluma kwababemi phambi kwayo, yathi: Msuseleni izingubo ezingcolileyo. Yayisithi kuye: Bheka, ngisusile ububi bakho kuwe, futhi ngiyakukwembathisa izingubo zokuguquka. Ngase ngithi: Mabafake isigqoko sobupristi esihle ekhanda lakhe. Ngakho bafaka isigqoko sobupristi esihle ekhanda lakhe, bamembathisa izingubo. Nengelosi kaJehova yayimi khona. Zakariya 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 igcwaliseka emsebenzini wokugcina kaKristu njengoMpristi Omkhulu, futhi imele ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane.

> “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 kaZakariya ngoJoshuwa neNgelosi usebenza ngamandla akhethekile phezu kokuhlangenwe nakho kwabantu bakaNkulunkulu ezigcawini zokugcina zosuku olukhulu lokubuyisana. IBandla lensali liyobe selilethwa ekuvivinyweni okukhulu nasekucindezelekeni. Labo abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu bayozwa ulaka lukadrako namabutho akhe. USathane ubala izwe njengabantu abangaphansi kwakhe; usezuze ukulawula ngisho nakwabamemeza ukuthi bangamaKristu abaningi. Kodwa nali iqembu elincane elimelana nobukhosi bakhe. Uma ebengabasula emhlabeni, ukunqoba kwakhe bekuyobe sekuphelele. Njengoba athonya izizwe zobuhedeni ukuba zibhubhise u-Israyeli, kanjalo esikhathini esiseduze esizayo uyovusa amandla amabi omhlaba ukuba abhubhise abantu bakaNkulunkulu. Abantu bayodingeka ukuba balalele imithetho yabantu ephula umthetho wobuNkulunkulu.” 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.

“Izigcawu zokuphetha zosuku olukhulu lokubuyisana” kuwukubekwa uphawu kuqala kwabeyikhulu namashumi amane nane ezinkulungwane, okulandelwa emva kwalokho ukubekwa uphawu kwabanye abantwana bakaNkulunkulu abaseBabiloni njengamanje.

> “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.

> “Njengoba abantu bakaNkulunkulu behlupha imiphefumulo yabo phambi kwaKhe, bencenga ukuhlanzeka kwenhliziyo, kunikezwa umyalo othi, ‘Sususani izingubo ezingcolileyo,’ bese kukhulunywa amazwi akhuthazayo athi, ‘Bheka, ngisusile ububi bakho kuwe, futhi ngiyakukwembathisa izingubo zokushintsha.’ UZakariya 3:4. Ingubo emhlophe engenabala yokulunga kukaKristu yembathiswa abantwana bakaNkulunkulu abaye bazanywa, balingwa, kepha bathembeka. Insali edelelwayo yembathiswa izingubo zenkazimulo, ingabe isaphinde ingcoliswe yinkohlakalo yezwe. Amagama abo agcinwa encwadini yokuphila yeWundlu, ebhaliswe phakathi kwabathembekileyo bazo zonke izizukulwane. Baye bamelana namaqhinga omkhohlisi; abazange baphambukiswe ekwethembekeni kwabo ngenxa yokubhonga kukadrako. Manje sebephephile kuze kube phakade emaqhingini omlingi. Izono zabo zidluliselwa kumsunguli wesono. Kubekwa ‘umqhele omuhle’ emakhanda abo.”

> “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.

> “Ngesikhathi uSathane eqhubeka nokuphusha izinsolo zakhe, izingelosi ezingcwele, zingabonwa, bezidlula ziye phambili naphambili, zibeka phezu kwabathembekileyo uphawu lukaNkulunkulu ophilayo. Yibo laba abama eNtabeni iZiyoni kanye neWundlu, benegama likaYise lilotshiwe emabunzini abo. Bahlabelela ingoma entsha phambi kwesihlalo sobukhosi, leyo ngoma okungekho muntu ongayifunda ngaphandle kwezinkulungwane eziyikhulu namashumi amane nane ezahlengwa emhlabeni. ‘Yibo laba abalandela iWundlu nomaphi lapho liya khona. Laba bahlengwa phakathi kwabantu, beyizithelo zokuqala kuNkulunkulu nakuWundlu. Futhi emlonyeni wabo akutholakalanga nkohliso; ngokuba abanasici phambi kwesihlalo sobukhosi sikaNkulunkulu.’ IsAmbulo 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.

> “Manje sekufike ukugcwaliseka okuphelele kwamazwi eNgelosi: ‘Yizwa manje, wena Joshuwa umpristi omkhulu, wena nabangane bakho abahlezi phambi kwakho; ngokuba bangabantu abamangalisayo; ngoba bheka, ngiyakukhipha inceku yaMi, iHlumela.’ Zakariya 3:8. UKristu uvezwa njengoMhlengi noMkhululi wabantu baKhe. Manje impela insali ‘ingabantu abamangalisayo,’ njengoba izinyembezi nokwehliswa kohambo lwabo lokufuduka kunikela indawo enjabulweni nodumo ebukhoneni bukaNkulunkulu nebeWundlu. ‘Ngalolo suku ihlumela likaJehova liyakuba lihle, libe nenkazimulo, nesithelo sezwe sibe yibuhle nenkazimulo kwabasindileyo bakwa-Israyeli. Kuyakuthi osalayo eSiyoni noseleyo eJerusalema kuthiwe ungcwele, yebo, wonke obhalwe phakathi kwabaphilayo eJerusalema.’ 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.

Ukubekwa uphawu kuyisinyathelo sesibili salokho uDaniyeli akubiza ngokuthi “bahlanziwe, benziwa mhlophe, bavivinywa.” Ivesi leshumi nanye neleshumi nambili zikhomba ukuvuka nokuwiswa kokugcina kweRussia, inkosi yesiprofetho yaseningizimu, okwandulela iMpi yasePanium emavesini eshumi nantathu kuya kweleshumi nanhlanu. Lapho abayikhulu namashumi amane nane ezinkulungwane besuselwa izingubo zabo ezingcolileyo nguKristu ezigcawini zokugcina zosuku olukhulu lokubuyisana, bamukela “isigqoko esihle,” okuyisikhundla sikaDaniyeli sokuphakanyiselwa ekubeni ngumbusi wesithathu, kanye nengubo ebomvu ngokunsomi neketanga legolide. Lokho futhi kuyisipho sikaJosefa seketanga legolide, ukuphakanyiselwa kwakhe ekubeni ngumbusi wesibili kanye nesipho sendandatho yenkosi. “Indandatho” imelela uphawu lobukhosi umbusi ayelusebenzisa ukubeka imithetho yakhe uphawu lobukhosi.

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

UDariyu wasebenzisa uphawu lwakhe lwendandatho ukuze avale umgodi lapho uDaniyeli ayefakwe khona phakathi kwezingonyama.

> 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.

> Khona inkosi yayala, base beletha uDaniyeli, bamphonsa emgodini wamabhubesi. Inkosi yasikhuluma yathi kuDaniyeli: UNkulunkulu wakho omkhonzayo njalo, yena uyakukukhulula. Kwase kulethwa itshe, labekwa emlonyeni womgodi; inkosi yalisibekela ngophawu lwayo uqobo, kanye langophawu lwabakhulu bayo; ukuze icebo lingaguqulwa ngoDaniyeli. 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 lesiHebheru elihunyushwe ngokuthi “uphawu” lingu-H5824 ku-Strongs, futhi lisuselwa egameni lempande elihambisana no-H5823; lisho indandatho yophawu (njengento eqoshiwe). UJoshuwa phambi kwengelosi, uDaniyeli emgodini wezingonyama, uJosefa phambi kukaFaro kufanekisa ukubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane, okuwukuvivinywa kwesibili kuDaniyeli ishumi nambili lapho labo asebehlanziwe khona-ke “benziwa mhlophe,” ngaphambi kokuba “bavivinywe.” Le migqa nayo imelwe ngu “Zerubhabhele,” “indodana kaSheyalithiyeli.”

> 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.

> Ngalolo suku, usho uJehova wamabandla, ngiyakuthatha wena, Zerubhabhele, nceku yami, ndodana kaSheyalithiyeli, usho uJehova, ngikwenze ube njengophawu lwendandatho; ngokuba ngikukhethile, usho uJehova wamabandla. Haggayi 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 usho inzalo yaseBabiloni, futhi uyise kwakunguSheyalithiyeli, okusho ukuthi “oceliwe kuNkulunkulu.” UZerubhabheli umele umlayezo wengelosi yesibili obiza inzalo yaseBabiloni emhlambini kaNkulunkulu ezinsukwini zokugcina. Isici “somkhuleko” sihlobene nekhulu namashumi amane nane ezinkulungwane ezibiza inzalo yokugcina yaseBabiloni ukuba iphume, ngoba leyo mvuselelo yenzeka kuphela ngomkhuleko.

> “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 yokumesaba uNkulunkulu kweqiniso phakathi kwethu iyona enkulu kunazo zonke futhi ephuthuma kakhulu kuzo zonke izidingo zethu. Ukuyifuna kufanele kube ngumsebenzi wethu wokuqala. Kumele kube khona ukuzimisela okuqotho ukuze kutholakale isibusiso seNkosi, hhayi ngoba uNkulunkulu engathandi ukusipha isibusiso saKhe phezu kwethu, kodwa ngoba thina singakulungelanga ukusamukela. UBaba wethu wasezulwini uzimisele kakhulu ukunika labo abamcela uMoya waKhe oNgcwele, kunokuba abazali basemhlabeni bazimisele ukupha abantwana babo izipho ezinhle. Kodwa kungumsebenzi wethu, ngokuvuma izono, ngokuzithoba, ngokuphenduka, nangomkhuleko oqotho, ukugcwalisa izimo uNkulunkulu athembise ngaphansi kwazo ukusinika isibusiso saKhe. Imvuselelo ingalindelwa kuphela njengempendulo yomkhuleko. Ngesikhathi abantu besantula kangaka uMoya oNgcwele kaNkulunkulu, abakwazi ukwazisa ukushunyayelwa kweZwi; kodwa lapho amandla oMoya ethinta izinhliziyo zabo, khona-ke izinkulumo ezethulwayo ngeke zingabi namphumela. Beholwa yizifundiso zeZwi likaNkulunkulu, kanye nokubonakaliswa koMoya waKhe, ekusebenziseni ukuqonda okuhluzekile, labo abahambela imihlangano yethu bazozuza ulwazi olubalulekile, futhi lapho sebebuyela emakhaya, bayobe sebekulungele ukuveza ithonya elinempilo.”

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

> “Abathwali befulegi basendulo babekwazi ukuthi kuyini ukubambana noNkulunkulu ngomthandazo, nokujabulela ukuthululwa koMoya waKhe. Kodwa laba bayasuka enkundleni yokusebenza; pho obani abavelayo ukuba bagcwalise izikhala zabo? Kunjani ngesizukulwane esikhulayo na? Ngabe siphendukele kuNkulunkulu na? Ngabe sivukele umsebenzi oqhubekayo endlini engcwele yasezulwini, noma silindele ukuba amandla athile aphoqayo ehlele ibandla ngaphambi kokuba sivuke? Ngabe sithemba ukubona ibandla lonke livuselelwa? Leso sikhathi asisoze safika.”

> “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.

> “Bakhona abantu ebandleni abangaguqukile, futhi abangeke bahlanganyele emthandazweni oqotho, ophikelelayo nonqobayo. Kumele singene emsebenzini ngamunye ngamunye. Kumele sithandaze kakhulu, sikhulume kancane. Ububi bukhona ngobuningi, futhi abantu kumele bafundiswe ukunganeliseki ngokuba nesimo sokumesaba uNkulunkulu kuphela, bengenawo umoya namandla. Uma sizimisele ukuhlolisisa izinhliziyo zethu, silahle izono zethu, futhi silungise ukuthambekela kwethu okubi, imiphefumulo yethu ayiyikuphakanyiselwa ebuze; siyakungazethembi thina uqobo, sibe nomuzwa ohlala njalo wokuthi ukwanela kwethu kuvela kuNkulunkulu.” 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.

Uphawu lomkhondo womthandazo lubekwe obala encwadini kaDaniyeli, luchaza umthandazo wokuzwa umlayezo wangaphandle esahlukweni sesibili, kanye nomthandazo wokugcwalisa umlayezo wangaphakathi omelwe esahlukweni sesishiyagalolunye. UZerubhabheli noyise uSheyalitiyeli bamele ukubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane ekuvivinyweni kwesibili, okuyisivivinyo esibonakalayo somfanekiso wesilo, futhi okuyisivivinyo sangaphakathi esimelwe kusAmbulo isahluko seshumi nanye, ivesi leshumi nanye, futhi futhi siyisivivinyo sangaphandle esimelwe kuDaniyeli isahluko seshumi nanye, ivesi leshumi nanye.

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

Sizoqhubeka nokukhuluma ngevesi leshumi nanye esihlokweni esilandelayo.

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