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

Incwadi kaDaniyeli - Inombolo Yekhulu Namashumi Ayisikhombisa Nesikhombisa

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

Ukubekwa Kophawu Kwabayizi-144,000: Ukuqondisisa Okuvela Embonweni KaDaniyeli Nasekufanekiseni Okungokwesiprofetho

Author

Jeff Pippenger

Published

April 7, 2024

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

UDaniyeli wathintwa kathathu esahlukweni seshumi, okokuqala nokokugcina nguGabriyeli, futhi ukuthintwa okuphakathi kwakungokukaKristu. Kwakungukuthintwa okuphakathi lapho uDaniyeli azwa khona ngokucace kakhulu ukonakala kwakhe, ngoba uphawu oluphakathi lweqiniso lumelela ukuhlubuka. KwakunguMikayeli owathinta uDaniyeli okwesibili, ngokuba wayesehlile ekupheleni kwezinsuku ezingamashumi amabili nanye.

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

Ekupheleni kwezinsuku ezintathu nengxenye ezingokomfanekiso, lapho ofakazi ababili besAmbulo isahluko seshumi nanye belele befile emgwaqweni, izwi liyabavusa laba ofakazi ababili. Yizwi lengelosi enkulu elivusayo. Ukwehla kukaMikayeli kuDaniyeli isahluko seshumi, ngosuku lwamashumi amabili nambili, kuyahambisana nokuvuswa kofakazi ababili ngo-2023. Ngesikhathi ofakazi ababili befile emgwaqweni, uHezekeli waboniswa amathambo abo ahlakazekile, wabuzwa ukuthi wayecabanga yini ukuthi lawo mathambo omile afile asesigodini angavuswa yini; impendulo kuphela uHezekeli ayinika yona yathi, “Nkosi, wena uyazi.”

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

UEzekiyeli wayesetshelwa-ke ukuba aprofethe emathanjeni, akwenzayo lokho; kwathi esekwenzile, ahlangana aba munye, kodwa ayengakaphili. Isiprofetho sokuqala sikaHezekiyeli kwakungukuhlanganiswa kwamathambo ndawonye, kodwa kwakuyodingeka isiprofetho sesibili ukuvusa lawo mathambo abe yibutho. Isiprofetho sesibili sikaHezekiyeli sasingesosizi sesithathu, njengoba simelwe yimimoya emine eyaletha ukuphila emathanjeni. U-Adamu wokuqala wadalwa ephelele, kodwa kamuva wona futhi wadlulisela ukufa kuyo yonke inzalo yakhe. Ukuvuka kwamathambo afile kaHezekiyeli kuhambisana nokudalwa kuka-Adamu ekupheleleni kwakhe, ngokuba u-Adamu waqala wabunjwa, kwase kuthi iNkosi yaphefumulela kuye umoya wokuphila.

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

Lokhu akusho ukuthi ofakazi ababili bamukela imizimba ekhazinyulisiwe lapho bebuyiselwa ekuphileni, ngokuba lokho akwenzeki kuze kube sekubuyeni kwesibili, kodwa ukuvuka kwabo kufana nombono kaDaniyeli wombono oyimbangela we-“marah,” lapho beguqulwa babe sesithombeni abese besibona. Umugqa phezu komugqa, inqubo yokubekwa uphawu ibekwe ngokucophelela kakhulu ngobufakazi besiprofetho.

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

ESambulweni isahluko seshumi nanye, “emva kwezinsuku ezintathu nengxenye umoya wokuphila ovela kuNkulunkulu wangena” kofakazi ababili, “base” bese “bema ngezinyawo zabo; futhi ukwesaba okukhulu kwehlela labo ababebabona,” kwase kuba khona “izwi elikhulu livela ezulwini lithi kubo, Yenyukelani lapha. Base benyukela ezulwini ngefu; futhi izitha zabo zababona.”

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

Kuqala, uMoya wangena kubo, base bema ngezinyawo zabo; futhi lapho sebemi, ukwesaba kwehlela phezu kwezitha zabo ezazikade zijabule ngokufa kwabo. Khona-ke izwi libabiza ukuba bakhuphuke, futhi izitha zabo ziyawubona lowo mcimbi. NgoHezekeli, baqala ukubonakala njengabahlakazekile nabafile esigodini; bese kumenyezelwa isiprofetho esibabuthayo ndawonye; bese kuthi isiprofetho sesibili sibenze beme njengempi enkulu enamandla. NgoDaniyeli, uqala ukubona umbono omkhulu oveza ukuhlukana kwezigaba ezimbili, bese ethintwa kathathu.

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

Ngesikhathi eqala ukuthintwa wayengenamandla, wayeselele ubuthongo obujulile, ubuso bakhe bubhekise phansi. Ubuthongo bumele ukufa. Nokho, wawezwa amazwi ayekhulunywa.

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

> Ningamangali ngalokhu; ngokuba ihora liyeza, lapho bonke abasemathuneni beyolizwa izwi lakhe. Johane 5:28.

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

UGabriyeli wayesemletha uDaniyeli ezandleni nasemadolweni, wase emyalela ukuba eme, akwenzayo, nakuba ayethuthumela. Wabe esezwa amazwi kaGabriyeli, kodwa wasala eyisimungulu. NoHezekeli wayebonile umbono kaKristu, futhi wakhiqiza ukulandelana kwezehlakalo okufanayo.

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

> Ngaphezu komkhathi owawuphezu kwamakhanda azo kwakukhona okufana nesihlalo sobukhosi, okwakubukeka njengetshe lesafire; phezu kwalokho okufana nesihlalo sobukhosi kwakukhona okufana nokubukeka komuntu phezulu kuso. Ngabona futhi okunjengombala wenhlaka, kunjengokubonakala komlilo nxazonke ngaphakathi kwako, kusukela ekubukekeni kwezinkalo zakhe kuye phezulu; futhi kusukela ekubukekeni kwezinkalo zakhe kuye phansi ngabona kungathi ukubukeka komlilo, futhi kwakunokukhazimula nxazonke. Njengokubonakala komnsalo osemafini ngosuku lwemvula, kwakunjalo ukubonakala kokukhazimula nxazonke. Lokhu kwakungukubonakala kokufana kwenkazimulo kaJehova. Kwathi lapho ngikubona, ngawa ngobuso bami, ngezwa izwi lothile owayekhuluma. Wasesithi kimi: Ndodana yomuntu, yima ngezinyawo zakho, ngikhulume kuwe. UMoya wangena kimi lapho ekhuluma kimi, wangimisa ngezinyawo zami, ukuze ngizwe lowo owayekhuluma kimi. Hezekeli 1:26–2:2.

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

Umbono wabangela ukuba kokubili uHezekeli noDaniyeli bathotshiswe baba njengothuli, lapho balala ngobuso phansi emhlabathini. Kuleso simo bobabili baselokhu belizwa izwi leNkosi, futhi bobabili bamiselwa ukuba bame ukuze bezwe amazwi ayekhulunywa kubo; futhi lapho bewazwa lawo mazwi “uMoya wangena kubo.” Ukuhlanganiswa kobuNkulunkulu kufezeka ngokwamukelwa kweZwi likaNkulunkulu elidluliswa ngoMoya oNgcwele. “IZwi” yilokho okudlulisa ubuNkulunkulu ebuntwini. Leli qiniso kumelwe laziwe ukuze kuqondwe ubunzima nokubaluleka komlando wokuprofetha uGabriyeli awunikeza uDaniyeli esahlukweni seshumi nanye. Umlando wokuprofetha omelwe esahlukweni seshumi nanye uyisiteshi lapho amafutha angcwele edluliselwa khona ezintombini ezihlakaniphileyo.

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

NgoHezekeli, uyayalelwa masinyane ukuba ethule umlayezo ku-Adventism yaseLawodikeya, nakuba uHezekeli etshelwa kwasekuqaleni ukuthi i-Adventism yaseLawodikeya ngeke ilizwe amazwi akhe, ngokuba bayindlu enenkani yokuhlubuka. Isipiliyoni sikaHezekeli siyisipiliyoni sika-Isaya esahlukweni sesithupha, ngakho-ke phezu kofakazi ababili, lapho uNkulunkulu evusa uDaniyeli ebuthongweni, obuyisibonakaliso sokufa, uDaniyeli unikezwa umlayezo wendlu enenkani yokuhlubuka ye-Adventism yaseLawodikeya, kodwa ngeke balalele.

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

UDaniyeli wabe esethintwa okwesibili, nguKristu uqobo, othinta izindebe zikaDaniyeli, njengoba naye wayethinte izindebe zika-Isaya ngelitshe lamalahle elivela e-altare. Khona-ke uDaniyeli wakwazi ukukhuluma, kodwa wayesengenamandla, futhi esengenawo umoya. NgokukaHezekeli umoya ufika kanye nomlayezo “wemimoya yomine”, okwakuyisiprofetho sesibili sikaHezekeli. Isiprofetho sikaHezekeli semimoya yomine sihambisana nokuthintwa kwesithathu kukaDaniyeli, ngoba kulapho umoya ungena khona emathanjeni, bese emi njengempi enamandla. Kukulokho kuthintwa kwesithathu kukaDaniyeli lapho eqiniswa khona.

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

NgoJulayi 18, 2020, abantu bakaNkulunkulu bezinsuku zokugcina bahlakazeka futhi bangena esikhathini sokulibala somfanekiso. Umlando wokubekwa uphawu wabonakaliswa emlandweni ka-Okthoba 22, 1844, kwaze kwaba ekuvukeleni kuka-1863. Umugqa womlando omelwe lapho uyahambelana noSepthemba 11, 2001, kuze kube ngumthetho weSonto, kodwa futhi uyahambelana nomlando kaJulayi 18, 2020, kuze kube ngumthetho weSonto. Lesi simo sesiprofetho sisekelwe eqinisweni lokuthi izimpawu zinencazelo engaphezu kweyodwa, futhi incazelo inqunywa ngumongo lapho zisetshenziswa khona.

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

Lapho sicabanga ngokufika nomsebenzi wanoma yimuphi kulezo zingelosi ezintathu, kubuswa ukulandelana okufanayo kwezehlakalo. Zifika ngesikhathi lapho isiprofetho esihlotshaniswa nazo sivulwa. Leso siprofetho sakhiwe phezu kwezinyathelo ezintathu: ukufika kwaso, ukunikwa kwaso amandla, nomnyango ovaliwe ekugcineni kwaso. Kukhona nezinye izimpawu zendlela ngaphakathi kulowo mlando, kodwa izimpawu zendlela ezintathu zokuvivinya ezihambisana nokufika kwanoma yimuphi kulezo zingelosi ezintathu ziqala ngophawu lokuqala lwendlela lapho kuvulwa khona isiprofetho. Umlayezo ovulwayo unikwe amandla ngesiqinisekiso, futhi leso siqinisekiso nalokho kunikwa amandla kube sekubavivinya amadoda nabesifazane balowo mlando. Isiphetho salowo mlando siveza uvivinyo olucacisayo olubonisa ukuthi labo abemi esivivinyweni sesithathu bahlakaniphile noma bayiziwula.

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

Ngaphakathi emlandweni kaSepthemba 11, 2001 kuze kube ngumthetho weSonto ungakhomba izingelosi ezintathu. Eyokuqala yafika ngoSepthemba 11, 2001, eyesibili yafika ngoJulayi 18, 2020, kanti eyesithathu ifika emthethweni weSonto osuzayo maduze (isivivinyo esiveza iqiniso). U-Okthoba 22, 1844 uhambisana noSepthemba 11, 2001, kanti u-1856 uhambisana noJulayi 18, 2020, futhi u-1863 uhambisana nomthetho weSonto. Lokho sekushiwo, u-Okthoba 22, 1844 kuya ku-1863 nakho kuhambisana noJulayi 18, 2020 kuze kube ngumthetho weSonto, ngokuba uJulayi 18 kwakungukufika kwengelosi yesibili emlandweni wokubekwa uphawu. Umlando olandelayo usakhonjwa ngokufanele njengamatshe ezindlela engelosi noma iyiphi.

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

NgoJulayi 18, 2020, kwaba khona iqiniso elavulwa uphawu elalizovivinya leso sizukulwane. Isinyathelo sesibili kulowo mlando yilapho ofakazi ababili bevuswa. Bese bevivinywa ukuthi bazokwamukela yini ukukhanya okwase kwembulwa ngaleso sikhathi, okwenzeka manje. Khona-ke emthethweni weSonto (isivivinyo esinqumayo), kuyokwambulwa ukuthi ngubani oyintombi ehlakaniphileyo nokuthi ngubani ongayona. Lapho sicabangela lowo mlando njengokungathi uyisakhiwo sengelosi eyodwa kuphela, bese sibeka u-Okthoba 22, 1844, kuze kube ukuhlubuka kwango-1863, phezu komlando kaJulayi 18, 2020 kuze kube semthethweni weSonto, sithola ukuthi ngo-1849, uDade White waveza ukuthi iNkosi yayiselule isandla saYo futhi ukuba iqoqe insali yabantu baYo.

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

Kusukela ngo-Okthoba 22, 1844 kuze kube ngu-1849, abantu bakaNkulunkulu babebalekile behlakazekile. Ngo-1850 bakhiqiza elesibili ematafuleni amabili kaHabakuki. NgoJanuwari ka-1851 babememezela ishadi elisha ku-Review. Abantu bakaNkulunkulu babebalekile behlakazekile, futhi ingelosi yesithathu yafika nokukhanya. Khona-ke uNkulunkulu waqala ukubabutha futhi, wayese ebahlinzeka ngesithombe esibonakalayo somlayezo ababemelwe ukuwumemezela, njengoba ayenzile ngo-1842. Ukukhanya okwafika ngo-Okthoba 22, 1844 kwakuyisandiso solwazi, futhi kwaqhubeka, ngaphansi kokuqondisa kwaKhe, ukuthuthuka, kwaze kwathi ngo-1856 kwethulwa itshe lesihluthulelo salokho kukhanya. Lokho kukhanya kwakuphathelene “nezikhathi eziyisikhombisa,” okwakungukukhanya kokuqala okwabonwa nguWilliam Miller, nokwakwethulwe njengesinye seziprofetho ezagcwaliseka ngo-Okthoba 22, 1844.

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

Ukukhanya kwe“zikhathi eziyisikhombisa,” ngo-1856, kwakuyikho kokubili ukuphela kokwanda kolwazi olwanikwa uMiller, isithunywa sengelosi yokuqala, kodwa futhi kwakuwukukhanya kokuphetha kwengelosi yesithathu okwanikwa ngo-Okthoba 22, 1844. Ukwaliwa kokukhanya ngo-1856 kwakuyikho kokubili ukwaliwa kokwanda kolwazi olwembulwa ngo-1798, kodwa futhi nokwanda kolwazi olwembulwa ngo-Okthoba 22, 1844, futhi lwalwaliwa yilabo ababese ngaleso sikhathi naleyo ndawo besuka kokuhlangenwe nakho kwePhiladelphia bengena kokuhlangenwe nakho kweLaodicea. Uvukelo lwango-1863 lwalungolwesithathu, futhi lwaluyisivivinyo sokugcina esiveza iqiniso, olwabonakaliswa ngeshadi lomgunyathi elasusa ukukhanya kwe“zikhathi eziyisikhombisa.”

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

Ukudumala kokuqala kwango-Ephreli 19, 1844, kwehlela inhlangano yaseFiladelfiya yengelosi yokuqala ngoba uNkulunkulu wabamba isandla saKhe phezu kwephutha elalikhona kwezinye zezinombolo eshadini lokuqala lika-1843. Ukudumala kokuqala kwangoJulayi 18, 2020, kwehlela inhlangano yaseLawodisiya yengelosi yesithathu ngenxa yokuthi abantu badelela iqiniso lokuthi ngo-Okthoba 22, 1844, uKristu wayephakamisile isandla saKhe ezulwini futhi wafunga ukuthi isikhathi asisayikuba khona. NgoJulayi 18, 2020, kwembulwa umlayezo owawuzovivinya lesi sizukulwane sezintombi. Njengango-1850, iNkosi ngo-2023 yelula isandla saYo okwesibili ukuze iqoqe ndawonye amathambo afileyo kaHezekeli ayefile emgwaqweni kusukela ngoJulayi 18, 2020. Ngo-1851, kwase kukhona isithombe esisha esibonakalayo somlayezo esasiyikugcwaliseka kwesiprofetho sikaHabakuki isahluko sesibili, ngaleyo ndlela kuvezwa ukuthi emva kuka-2023, iNkosi iyoba nophawu olusha oluphilayo eyoluphakamisa, olufanekiselwa amatafula amabili kaHabakuki.

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

Amathebula amabili kaHabakuki ayefanekiselwa amathebula amabili emiYalo eliShumi, futhi nangamankwa amabili anyakaziswayo emkhosini wePhentekoste. Izinkulungwane eziyikhulu namashumi amane nane ziboniswa njengomnikelo wezithelo zokuqala, futhi yibo labo abakukaMalaki abamele umnikelo “njengezinsuku zakudala, njengaseminyakeni yakuqala.” Baphakanyiswa njengomnikelo onyakaziswayo oyobonwa ngumhlaba wonke.

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

Ukuvuka kwabayizinkulungwane eziyikhulu namashumi amane nane kuqala ngokubuthelwa ndawonye, futhi lokho kubuthelwa kufezwa ngeZwi likaNkulunkulu, ngokuba amathambo afileyo kaHezekeli abuthelwa ngokuzwa iZwi likaNkulunkulu, esefile nokho. UHezekeli umele ithuluzi lobuntu elimemezela umlayezo obuthela amathambo, lapho iNkosi yelula isandla saYo okwesibili ukubuthela insali yaYo. U-Isaya, uJeremiya, uDaniyeli, uJohane noHezekeli bonke bakhomba ingxenye yobuntu edlulisa umlayezo wobuNkulunkulu emathanjeni omileyo afileyo.

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

Lapho amathambo esebuthanisiwe, iNkosi yembula ukwanda kolwazi oluvulwayo ngaphambi nje kokuba ukuvalwa komusa kufinyelele ekupheleni, futhi lolo lwazi lumelelwa “yileyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina.” Esiprofethweni sesibili sikaHezekeli, ukukhanya okuvulwayo kuwusizi lwesithathu, okuyilo myalezo womoya wasempumalanga ophefumulela amathambo ukuphila futhi uwabangele ukuba ame njengempi enamandla. Ukukhanya okwembulelwa uDaniyeli kungukukhanya okumelelwa yinkosi yasenyakatho esahlukweni seshumi nanye. Ndawonye, uHezekeli noDaniyeli bamele “leyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina,” okuyizindaba zomoya (wasempumalanga) nenkosi (yasenyakatho).

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

> Kepha izindaba ezivela empumalanga naseNyakatho ziyakumphazamisa; ngakho-ke uyakuphuma ngentukuthelo enkulu ukuba achithe, aqothule nokuba abhubhise abaningi. Daniyeli 11:44.

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

Ngo-1856, iNkosi yayihlose ukuqeda umsebenzi wayo wokubeka uphawu kubantu bayo, kodwa bahlubuka. Umlayezo eyayihlose ukuwusebenzisa ukubakhipha esimweni sabo saseLawodikeya kwakuyizi “zikhathi eziyisikhombisa” zikaLevitikusi isahluko samashumi amabili nesithupha. Lapho iNkosi iqala ukuqoqa abantu bayo ngoJulayi, 2023, yaphinda yabethulela umlayezo we “zikhathi eziyisikhombisa,” futhi, phakathi kwezinye izinto, yabonisa ukuthi ngosuku lokubuyisana olungumfanekiselo ophelele icilongo leJubili lalifanele ukukhala, okuyisikhathi futhi lapho necilongo lesikhombisa kwakufanele likhale khona. Icilongo leJubili liwuphawu lwe “zikhathi eziyisikhombisa,” kanti icilongo lesikhombisa lingumaye wesithathu. Lapho uMikayeli ehla kuDaniyeli isahluko seshumi, uDaniyeli wayemele labo abathola amava alabo abakhuleka umkhuleko kaLevitikusi isahluko samashumi amabili nesithupha, nalabo abafuna ukuqonda imfihlo yesiprofetho kaDaniyeli isahluko sesibili.

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

UDaniyeli umelela labo ababuthwe ngezwi likaNkulunkulu, bese bema ngezinyawo zabo beqinisiwe ukuze bamemezele umlayezo wasempumalanga nowasenyakatho. Bamemezela lowo mlayezo kuze kube ngumthetho weSonto osusondela ngokushesha. Inqubo yokuvusa lelo butho iyisihloko sesiprofetho esinemininingwane eminingi kakhulu, futhi isikhathi lapho ubuNkulunkulu buqala ukuhlanganiswa nobuntu ekugcwalisekeni ngokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane saqala emlandweni omelwe evesini leshumi nanye likaDaniyeli ishumi nanye. Umlando omelwe kusukela evesini lokuqala likaDaniyeli ishumi nanye kuze kube sevesini leshumi nesithupha ugcwalisa umlando ofihlekile wevesi lamashumi amane, okuwukuthi “leyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina.”

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

Njengoba siqala ukucabangela amavesi eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli isahluko 11, aqala ukugcwaliseka eMpini yasePanium ngo-200 BC, kubalulekile ukuqonda ukubaluleka kwalawa mavesi. IPanium ingeyesithathu ezimpini ezintathu eziqhutshwa ngabameleli. Impi yokuqala yaphetha ngokunqoba kobupapa nebutho labo elimele, i-United States, ngo-1989. Impi elandelayo, emelwe ngamavesi eshumi nanye neshumi nambili, eyagcwaliseka ngeMpi yaseRaphia, inkosi yaseningizimu (iRussia), iyakuyinqoba inkosi yasenyakatho nebutho layo elimele e-Ukraine. Impi yesithathu iyakuba njengokuqala, lapho ubupapa (inkosi yasenyakatho) buyakunqoba ubuKhomanisi (i-United Nations), ngebutho labo elimele (i-United States). Kodwa impi yesithathu yabameleli, eyiMpi yasePanium, iyophinde ibe yiyo eqalisa iMpi Yezwe III.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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

> “Njengoba ukuphithizela okufana namasondo kwakungaphansi kokuqondiswa yisandla esasiphansi kwamaphiko amakherubi, kanjalo nokuhlangana okuyinkimbinkimbi kwezehlakalo zabantu kungaphansi kokulawula kobuNkulunkulu. Phakathi kombango nesiphithiphithi sezizwe, Lowo ohlezi ngaphezu kwamakherubi usaqondisa izindaba zomhlaba.

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

> “Umlando wezizwe ezathi, ngokulandelana kwazo, zahlala esikhathini nasendaweni ezazabelwe zona, zingazi ukuthi zinikeza ubufakazi eqinisweni zona uqobo ezazingayazi incazelo yalo, ukhuluma kithi. Kuwo wonke umhlaba nakuwo wonke umuntu wanamuhla uNkulunkulu unike indawo ecebeni Lakhe elikhulu. Namuhla abantu nezizwe kuyalinganiswa ngentambo yomlinganiso esandleni SaLowo ongaphambuki neze. Bonke, ngokuzikhethela kwabo siqu, banquma isiphetho sabo, futhi uNkulunkulu ubusa phezu kwakho konke ukuze kufezeke izinhloso Zakhe.”

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

> “Umlando lowo u-MINA ENGIYIKHO omkhulu awumise eZwini laKhe, ehlanganisa isixhumanisi phezu kwesixhumanisi ochungechungeni lwesiprofetho, kusukela ephakadeni lesikhathi esedlule kuya ephakadeni lesikhathi esizayo, usitshela ukuthi simi kuphi namuhla ekuqhubekeni kwezinkathi, nokuthi kungalindeleka ini esikhathini esizayo. Konke lokho isiprofetho esakubikezela ukuthi kuyakufezeka, kuze kube manje, kulotshwe emakhasini omlando, futhi singaqiniseka ukuthi konke okusasele okuzayo kuyakugcwaliseka ngokulandelana kwako.”

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

> “Ukuchithwa kokugcina kwayo yonke imibuso yasemhlabeni kubikezelwe ngokusobala ezwini leqiniso. Esiprofethweni esakhulunywa ngesikhathi isimemezelo sokwahlulelwa esivela kuNkulunkulu sashiwo ngenkosi yokugcina yakwa-Israyeli kunikezwa lo myalezo:

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

> “‘Isho kanje iNkosi uJehova: Susa umgubuzelo wobukhosi, ukhumule umqhele: … phakamisa ophansi, wehlise ophakemeyo. Ngiyakugumbuqela, ngikugumbuqele, ngikugumbuqele: futhi akusayikuba khona, aze afike Yena okungokwakhe ilungelo; futhi ngiyakukunika Yena.’ Hezekeli 21:26, 27.

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

> “Umqhele owasuswa ku-Israyeli wadluliselwa ngokulandelana emibusweni yaseBhabhiloni, yaseMede namaPheresiya, yaseGrisi, neyaseRoma. UNkulunkulu uthi, ‘Awusayikuba khona, kuze kufike Yena onelungelo lawo; ngiyakumnika wona.’”

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

> “Leso sikhathi sesifikile. Namuhla izibonakaliso zezikhathi zimemezela ukuthi simi emngceleni wezenzakalo ezinkulu nezinesizotha esikhulu. Konke emhlabeni wethu kusenkingeni enkulu futhi kuyanyakaziswa. Phambi kwamehlo ethu kuyagcwaliseka isiprofetho soMsindisi ngezenzakalo eziyokwandulela ukuza kwaKhe: ‘Niyakuzwa ngezimpi nangamahlebezi ezimpi…. Isizwe siyakuvukela isizwe, nombuso uvukele umbuso; kuyakuba khona indlala, nezifo eziwumshayabhuqe, nokuzamazama komhlaba ezindaweni eziningi.’ Mathewu 24:6, 7.

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

> “Isikhathi samanje siyisikhathi esithakazelisa ngokwedlulele kubo bonke abaphilayo. Ababusi nezikhulu zombuso, amadoda asezikhundleni zokwethembwa nezegunya, amadoda nabesifazane abacabangelayo bazo zonke izigaba, banake kakhulu izenzakalo ezenzeka okusizungezile. Babhekile ubudlelwane obucindezelekile, obungahlalisekanga obukhona phakathi kwezizwe. Baqaphela ukushuba okuthumba yonke ingxenye yasemhlabeni, futhi bayabona ukuthi kukhona okukhulu nokunqumayo osekuseduze ukwenzeka—ukuthi izwe selisemngceleni wobunzima obukhulu ngokwesabekayo.”

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

> “Izingelosi manje zibamba imimoya yombango, ukuze ingavunguzi kuze kube umhlaba usuxwayisiwe ngembubhiso ezayo phezu kwawo; kodwa isiphepho siyabuthana, sesikulungele ukuqhuma phezu komhlaba; futhi lapho uNkulunkulu eseyala izingelosi zaKhe ukuba zidedelise imimoya, kuyakuba khona isimo sombango esinjalo okungekho peni elingasidweba.”

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

> “IBhayibheli, neBhayibheli lodwa, linikeza umbono oqondile walezi zinto. Lapha kwambulwa izigcawu ezinkulu zokugcina emlandweni womhlaba wethu, izenzakalo esezivele ziphonse izithunzi zazo ngaphambili, umsindo wokusondela kwazo wenze umhlaba uthuthumele nezinhliziyo zabantu ziphele amandla ngenxa yokwesaba.

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

> “ ‘Bhekani, uJehova wenza umhlaba ube yize, awuchithe, awuphendulele phansi phezulu, ahlakaze nabakhileyo kuwo…. Bephulile imithetho, baguqula isimiso, bephula isivumelwano esiphakade. Ngalokho isiqalekiso siqede umhlaba, nabahlala kuwo bayincithakalo…. Intokozo yezigubhu iyaphela, umsindo wabajabulayo uyaphela, ukuthokoza kwehabhu kuyaphela.’ U-Isaya 24:1–18.

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

> “‘Maye usuku! ngokuba usuku lweNkosi luseduze, futhi luyakufika njengokubhujiswa okuvela kuMninimandla onke…. Imbewu ibolile ngaphansi kwamagabade ayo, izinqolobane zenziwe incithakalo, izibuya zidilizelwe phansi; ngoba amabele omile. Yeka ukububula kwezilwane! imihlambi yezinkomo iyadideka, ngokuba ayinadlelo; yebo, nemihlambi yezimvu yenziwe incithakalo.’ ‘Umvini womile, nomkhiwane uyaphela amandla; nompomgranati, nesundu futhi, nesihlahla sama-apula, yebo, zonke izihlahla zasendle zomile: ngokuba injabulo yomile yasuka kubantwana babantu.’ Joel 1:15–18, 12.

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

> “‘Ngisezinhlungwini enhliziyweni yami uqobo; … anginakuthula, ngokuba wena, mphefumulo wami, uzwile umsindo wecilongo, isixwayiso sempi. Ukubhujiswa phezu kokubhujiswa kuyamenyezelwa; ngokuba izwe lonke lichithiwe.’

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

> “‘Ngabheka umhlaba, futhi bheka, wawungenasimo, ungenalutho; namazulu, futhi ayengenakukhanya. Ngabheka izintaba, futhi bheka, zazamazama, nawo wonke amagquma anyakaziswa kalula. Ngabheka, futhi bheka, kwakungekho muntu, nazo zonke izinyoni zamazulu zazibalekile. Ngabheka, futhi bheka, indawo ethelayo yayiyihlane, nayo yonke imizi yayo yayibhidliziwe.’ UJeremiya 4:19, 20, 23–26.”

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

> “‘Maye! ngokuba lolo suku lukhulu, kangangokuthi alukho olunye olunjengalo: yisikhathi sokuhlupheka kukaJakobe; kodwa uyakusindiswa kuphume kuso.’ Jeremiya 30:7.” Education, 178–181.

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