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# The Book of Daniel - Number One-Hundred and Eighty-Six

Incwadi kaDaniyeli — Inombolo Ikhulu Namashumi Ayisishiyagalombili Nesithupha

Panium’s Promise: The Final Sealing and Midnight Cry Revelation

Isithembiso SasePaniumu: IsAmbulo Sokuvalwa Kokugcina Nokukhala Kwaphakathi Kwamabili

Author

Jeff Pippenger

Published

April 16, 2024

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At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

EPanium, okuyiKesariya Filipi, okuyivesi leshumi nantathu kuya kweleshumi nanhlanu esahlukweni seshumi nanye sencwadi kaDaniyeli, okuwumlando lapho izimpondo zeRiphabhulikhi nezamaProthestani zigcwalisa imfihlakalo yokuba ngowesishiyagalombili ophuma kwabayisikhombisa, okuwumlando lapho uPhawu lukaNkulunkulu lugxivizwa khona ngokungunaphakade phezu kwezinkulungwane eziyikhulu namashumi amane nane nane, nomlando wokufika komlayezo Wokukhala Kwaphakathi Kwamabili, uKristu wanika abantu baKhe bezinsuku zokugcina isithembiso.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Mina-ke ngithi nakuwe, Wena unguPetru, futhi phezu kwaleli dwala ngiyakwakha ibandla lami; namasango esihogo awasoze alinqoba. Futhi ngiyakukunika izihluthulelo zombuso wezulu; futhi konke oyakukubopha emhlabeni kuyakuboshwa ezulwini; futhi konke oyakukukhulula emhlabeni kuyakukhululwa ezulwini. Mathewu 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Inkathi yokubekwa uphawu eyaqala ngomhlaka 11 Septhemba 2001, lapho izakhiwo ezinkulu zaseNew York City ziwiswa phansi, futhi ephela ngomthetho weSonto osuzayo maduze, yahlelwa ngu-Alfa no-Omega. Ingxenye yokugcina impela yaleyo nkathi iphinda yona kanye ingxenye yokuqala yaleyo nkathi. Ngomhla ka-11 Septhemba 2001 iNkosi yahola abantu bayo yababuyisela ezindleleni zasendulo, lapho, phakathi kwamanye amaqiniso, bathola khona “izikhathi eziyisikhombisa,” njengoba nje kwatholakala ezinsukwini zenkosi uJosiya. Imvula yangemva kwalokho yaqala ukufafaza, kwase kuqala inqubo yokuvivinya eyaveza ukuhlukaniswa kwezigaba ezimbili zabakhulekeli.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Ekugcwalisekeni kwesahluko sesibili sikaHabakuki kwatholakala amashadi amabili angcwele, futhi aba uphawu lwaleso sikhathi somlando. Ngokubaluleka okufanayo, kwaqala “inkulumo-mpikiswano” yesahluko sesibili sikaHabakuki, phakathi kwendlela yokufundisa yomugqa phezu komugqa, okuyindlela yemvula yamuva, iphikisana nendlela yokufundisa yobuProthestani obuhlubukayo eyayamukelwa kancane kancane yi-Adventism kusukela ekuhlubukeni kuka-1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

UJesu wathembisa ukuthi Uyobanika abantu baKhe bezinsuku zokugcina “izihluthulelo zombuso,” futhi ngokwenza kanjalo, ubhekisela endleleni efanele yebhayibheli, equkethe izihluthulelo ezidingekayo zesiprofetho ukuze kuqashelwe, kumiswe futhi kumenyezelwe umlayezo weSikhalo Saphakathi Kwamabili noweSikhalo Esinamandla.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Labo abahlanganyela noNkulunkulu bahamba ekukhanyeni kweLanga Lokulunga. Abamedeleli uMhlengi wabo ngokonakalisa indlela yabo phambi kukaNkulunkulu. Ukukhanya kwasezulwini kuyabakhanyisela. Njengoba besondela ekupheleni komlando walomhlaba, ulwazi lwabo ngoKristu, nangemiprofetho ephathelene naye, lwanda kakhulu. Bayigugu elingenamkhawulo emehlweni kaNkulunkulu; ngoba bamunye neNdodana yakhe. Kubo izwi likaNkulunkulu lingobuhle nobumnene obedlula konke. Bayakubona ukubaluleka kwalo. Iqiniso lembulwa kubo. Imfundiso yokuthwaliswa kukaNkulunkulu enyameni yembathiswa ukukhazimula okuthambile. Bayabona ukuthi imiBhalo iyisihluthulelo esivula zonke izimfihlakalo futhi sixazulule bonke ubunzima. Labo abangazange bavume ukwamukela ukukhanya nokuhamba ekukhanyeni ngeke bakwazi ukuqonda imfihlakalo yokumesaba uNkulunkulu, kodwa labo abangazange bangabaze ukuthwala isiphambano balandele uJesu, bayobona ukukhanya ekukhanyeni kukaNkulunkulu.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Labo abamelwe nguPetru, abangamakhulu ayikhulu namashumi amane nane ezinkulungwane, yilabo abamukela umlayezo waseLawodikeya owafika ngoSepthemba 11, 2001, manje osewuphindwa kusukela ngoJulayi, 2023. Umlayezo waseLawodikeya owafika ngo-1856 kwakuwulwazi olwandisiwe “lwezikhathi eziyisikhombisa,” futhi lapho uKristu ehlanganisa amathambo afileyo ndawonye, bese kamuva ewafaka ukuphila, basuka enhlanganweni yaseLawodikeya yengelosi yesithathu baye enhlanganweni yaseFiladelfiya yamakhulu ayikhulu namashumi amane nane ezinkulungwane. Lolo shintsho lwenziwa yiZwi likaKristu, ngokuba bangcweliswa yiZwi laKhe, futhi iZwi laKhe “liyilo iqiniso,” neZwi laKhe “liyisihluthulelo” esivula iZwi laKhe.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

> Futhi engelosini yebandla laseFiladelfiya loba; Nansi akushoyo yena ongcwele, yena oyiqiniso, yena onokhiye kaDavide, ovulayo, kungabikho muntu ovalayo; novalayo, kungabikho muntu ovulayo; Ngiyayazi imisebenzi yakho: bheka, ngibeke phambi kwakho umnyango ovulekileyo, futhi akakho umuntu ongawavala; ngokuba unamandla amancane, waligcina izwi lami, futhi awuliphikanga igama lami. IsAmbulo 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Indlela yokusebenza ethi “umugqa phezu komugqa” iyisihluthulelo uKristu asithembisa abantu Bakhe bezinsuku zokugcina empini eseminyangweni. “Isango” liyibandla.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

> UJakhobe wavuka ebuthongweni bakhe, wathi: “Impela uJehova ukule ndawo; mina bengingakwazi.” Wesaba, wathi: “Yeka ukwesabeka kwale ndawo! Lena ayisiyo enye into ngaphandle kwendlu kaNkulunkulu, futhi leli yisango lezulu.” Genesise 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Impi eyenzeka emasangweni imelela izimpi zenkolo ezenzeka phakathi kweqiniso nephutha; futhi iphutha lenkolo yaseGrisi liyisango lesihogo, kanti nenkolo yobu-Adventisti baseLawodikea abahlubukile nayo iyisango. Isango lobu-Adventisti baseLawodikea limelela indawo lapho impikiswano kaHabakuki igcwaliseka khona.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

> Ngalolo suku uJehova Sebawoti uyakuba ngumqhele wenkazimulo nomqhele wobuhle kwabaseleyo babantu bakhe, abe ngumoya wokwahlulela kulowo ohlezi ekwahluleleni, abe ngamandla kwababuyisela impi esangweni. Kodwa nabo badukile ngewayini, baphuma endleleni ngesiphuzo esinamandla; umpristi nomprofethi badukile ngesiphuzo esinamandla, baginywe yiwayini, baphuma endleleni ngesiphuzo esinamandla; bayaphambuka embonweni, bakhubeke ekwahluleleni. Ngokuba wonke amatafula agcwele ukuhlanza nokungcola, kungasekho ndawo ehlanzekileyo. Uyofundisa bani ulwazi na? Uyomenza bani aqonde imfundiso na? Labo abalunyuliweyo ebisini, abasusiweyo emabeleni na? Ngokuba umyalo mawube phezu komyalo, umyalo phezu komyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha kancane, nalapha kancane. Ngokuba uyakukhuluma kulaba bantu ngezindebe ezingingizayo nangolunye ulimi. Yena owathi kubo: Lokhu kungukuphumula eningaphumuza ngakho okhatheleyo, nalokhu kungukuvuselelwa; kepha kabavumanga ukuzwa. Kodwa izwi likaJehova laba kubo lingukuthi: umyalo phezu komyalo, umyalo phezu komyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha kancane, nalapha kancane; ukuze bahambe, bawe ngomhlane, baphulwe, babanjwe ogibeni, bathunjwe. Ngakho yizwani izwi likaJehova, nina bantu abadelelayo, ababusa laba bantu abaseJerusalema. U-Isaya 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Izihluthulelo zombuso zingamazwi emiBhalo, anikezwa abantu bakaNkulunkulu bezinsuku zokugcina yiLizwi.

> “There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

> “Kunamaqiniso ezwini okuthi, njengemithambo yensimbi eyigugu, afihlakele ngaphansi kobuso. Umcebo ofihliweyo utholakala lapho ufunwa, njengoba umvukuzi efuna igolide nesiliva. Ubufakazi beqiniso lezwi likaNkulunkulu bukulelo zwi uqobo. Umbhalo ungukhiye ovula umbhalo. Incazelo ejulile yamaqiniso ezwi likaNkulunkulu yambulwa ezingqondweni zethu ngoMoya waKhe.

> “The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

> “IBhayibheli liyincwadi enkulu yezifundo yabafundi ezikoleni zethu. Lifundisa yonke intando kaNkulunkulu mayelana namadodana namadodakazi ka-Adamu. Lingumthetho wokuphila, lisifundisa ngesimilo okumelwe sisakhe ngenxa yokuphila okuzayo. Asidingi ukukhanya okufiphele kwesiko ukuze imiBhalo iqondakale. Singacabanga ngokufanayo ukuthi ilanga lasemini lidinga ukubenyezela okuncane kwesibani somhlaba ukuze kwandiswe inkazimulo yalo. Amazwi ompristi nowomfundisi awadingeki ukuze kusindiswe abantu ekudukeni. Labo ababuza i-Oracle yaphezulu bayakuba nokukhanya. Ebhayibhelini yonke imisebenzi yenziwa icace. Sonke isifundo esinikeziweyo siyaqondakala. Sonke isifundo sembulela kithi uYise neNdodana. Izwi linamandla okwenza bonke bahlakaniphele insindiso. EZwini isayensi yensindiso yembulwa ngokucacileyo. Phenya imiBhalo, ngoba iyizwi likaNkulunkulu elikhuluma emphefumulweni.” Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Izihluthulelo uKristu azinika ibandla lezinsuku zokugcina zinawo amandla afanayo ezazina nawo ngesikhathi zinikwa uPetru.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

> “UPetru wayeveze iqiniso eliyisisekelo sokholo lwebandla, futhi uJesu manje wamhlonipha njengommeleli wawo wonke umzimba wamakholwa. Wathi, ‘Ngiyakukunika izihluthulelo zombuso wezulu; futhi konke oyakukubopha emhlabeni kuyakuboshwa ezulwini; futhi konke oyakukukhulula emhlabeni kuyakukhululwa ezulwini.’”

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

> “‘Izikhiye zombuso wezulu’ zingamazwi kaKristu. Onke amazwi oMbhalo Ongcwele angakaKhe, futhi afakiwe lapha. La mazwi anamandla okuvula nokuvala izulu. Amemezela izimo abantu abamukelwa noma benqatshwa ngaphansi kwazo. Kanjalo umsebenzi walabo abashumayela izwi likaNkulunkulu uyiphunga lokuphila eliholela ekuphileni noma lokufa eliholela ekufeni. Okwabo kungumsebenzi othweswe imiphumela yaphakade.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Amandla abonakaliswa ngamazwi Akhe, lapho ebekwa ezandleni zabantu, asekelwe ezimisweni ezikhonjisiwe eZwini Lakhe. Okulula kakhulu mhlawumbe, futhi mhlawumbe okujulile kakhulu, yilokhu: iqiniso liqinisekiswa ngobufakazi bababili.

> “Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

> “Obunye ububi obukhulu obabuvele ebandleni kwakungobabazalwane beyisana emthethweni omunye nomunye. Kwakwenziwe amalungiselelo amaningi okuxazululwa kobunzima phakathi kwabakholwayo. UKristu uqobo wayenikeze isiqondiso esicacile mayelana nokuthi izindaba ezinjalo kwakufanele zilungiswe kanjani. ‘Uma umfowenu ekona kuwe,’ uMsindisi wayelulekise ngokuthi, ‘hamba umtshele iphutha lakhe phakathi kwakho naye nodwa; uma ekuzwa, uzuze umfowenu. Kodwa uma engakuzwa, thatha kanye nawe oyedwa noma ababili futhi, ukuze ngomlomo wofakazi ababili noma abathathu wonke amazwi aqiniswe. Uma engabalaleli, tshela ibandla; kodwa uma engalilaleli ibandla, makabe kuwe njengomuntu wezizwe nomthelisi. Ngiqinisile ngithi kini, Konke eniyakukubopha emhlabeni kuyakuboshwa ezulwini; nakho konke eniyakukukhulula emhlabeni kuyakukhululwa ezulwini.” Mathewu 18:15–18.’ Acts of the Apostles, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Kukhona okungenani ofakazi abathathu bendawo besikhathi lapho abayizinkulungwane eziyikhulu namashumi amane nane bebekwa uphawu eSikhalweni Saphakathi Kobusuku. Ngokukhumbula iqiniso lokuthi esikhalweni phakathi kobusuku sekwephuze kakhulu ukuthola amafutha, sithola ubufakazi bendawo bomhlangano wekamu lase-Exeter bunikeza umfanekiso wephuzu lapho abantu bakaNkulunkulu bezinsuku zokugcina bebekwa uphawu khona; futhi sithola lelo qiniso limelwe yisimo sendawo saseKhesariya Filipi, kanye nobufakazi bempi yasePaniumi, emavesini eshumi nantathu kuya kweleshumi nanhlanu esahluko seshumi nanye sikaDaniyeli. Mhlawumbe kuphambuka kancane ukubiza laba ofakazi abathathu njengabendawo, kodwa ngisebenzisa lelo gama ngoba isimo sendawo impela siyingxenye yesizinda e-Exeter naseKhesariya Filipi. UJesu ubeka uPetru ngaphakathi kwesimo sendawo esingokwesiprofetho lapho abayizinkulungwane eziyikhulu namashumi amane nane bezithola bekuso ezinsukwini zokugcina. Bese enikeza umyalo.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

> Ngiyakukunika izihluthulelo zombuso wezulu; futhi konke oyakukubopha emhlabeni kuyakubotshwa ezulwini; futhi konke oyakukukhulula emhlabeni kuyakukhululwa ezulwini. Khona wayala abafundi bakhe ukuba bangatsheli muntu ukuthi yena wayenguJesu uKristu. Kusukela kuleso sikhathi uJesu waqala ukubonisa abafundi bakhe ukuthi kumelwe aye eJerusalema, ahlupheke ngezinto eziningi kubadala nakubapristi abakhulu nakubabhali, abulawe, abese evuswa ngosuku lwesithathu. Khona uPetru wamthatha, waqala ukumkhuza, ethi: Makube kude nawe, Nkosi; lokhu akusoze kwehlela kuwe. Kodwa waphenduka, wathi kuPetru: Suka emva kwami, Sathane; uyisikhubekiso kimi; ngokuba awunaki izinto zikaNkulunkulu, kodwa ezabantu. Mathewu 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Igama elithi “Exeter” yigama ledolobha eliseDevon, eNgilandi. Umsuka walo ungabuyekezwa kuze kufike esiNgisini Sakudala, lapho lalaziwa khona ngokuthi “Exanceaster” noma “Execestre.” Kukholelwa ukuthi leli gama lisuselwa emagameni esiNgisi Sakudala athi “Exe” (elibhekisela eMfuleni i-Exe, idolobha elimi kuwo) kanye nelithi “ceaster” (elisho “inqaba yamaRoma” noma “idolobha elibiyelwe ngezindonga”). Ngakho-ke, “Exeter” lisho noma “inqaba eseMfuleni i-Exe,” noma “idolobha elibiyelwe ngezindonga elisemfuleni i-Exe.” Isimo sendawo esihlotshaniswa nokufika nokugcwaliseka kweSikhalo Saphakathi Kwamabili emlandweni wamaMillerite sikhomba indawo lapho kwakukhona khona amanzi, emele ukuthululwa kukaMoya oNgcwele, kanye nephuzu lapho uNkulunkulu ayevusa khona ibutho ukuba limemezele umlayezo emhlabeni, uDade White asazisa ukuthi wahamba njenge “tidal wave.” Igagasi elinamandla olwandle alisona nje kuphela amanzi omfula, kodwa lingamanzi anikwe amandla amakhulu ngokwedlulele.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Umlando wamaMillerite wawungukugcwaliseka komfanekiso wezintombi eziyishumi, futhi lapho abayizinkulungwane eziyikhulu namashumi amane nane sebelethelwe esiphethweni sesikhathi sokubekwa uphawu, bayophinda izimpawu zendlela ezabonwa ekuqaleni kwesikhathi sokubekwa uphawu, kanye nomlando womhlangano wekamu wase-Exeter. Ingelosi iyokwehla nomyalezo wokuvivinya okufanele udliwe. Lowo myalezo uyoholela ezisekelweni, futhi uyobhekana nalezi zigaba ezimbili “nezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Uyohlanganisa iSambulo sikaJesu Kristu, esimelelwa nguPetru njengokwamukela ukuthi uJesu wagcotshwa njengoKristu, ngesikhathi uphawu lobuNkulunkulu lwehla ngesimo sejuba, lufanekisa uSepthemba 11, 2001. Uyohlanganisa ukuqonda ukuthi uJesu uyiNdodana kaNkulunkulu yobuNkulunkulu, nokuthi futhi, ngokuthi uJesu wathatha phezu kobuYena bakhe bobuNkulunkulu inyama yesintu esiwileyo, ungowokuthi futhi uyiNdodana yomuntu.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

La maqiniso ayoveza izigaba ezimbili zabakhulekeli, njengoba enza emva kukaSepthemba 11, 2001. Lezi zigaba ezimbili zamelelwa emhlanganweni wekamu lase-Exeter, ngoba kulowo mhlangano wekamu kwakumiswe itende yiqembu laseWatertown, elalenqaba umlayezo Wokukhala Kwaphakathi Kobusuku njengoba wethulwa ngoSamuel Snow. Babamba imihlangano yomgunyathi eyayimemeza kakhulu futhi igcwele imizwa, kangangokuthi abaholi bemihlangano kaSnow baya kubo babazisa ukuba behlise umsindo. Kulowo mhlangano wekamu kwabonakaliswa izigaba ezimbili, futhi zombili zazivuma ukuthi zihlobene namanzi, kodwa esinye sasingesomgunyathi futhi simelela abayiziwula ababengenawo uwoyela. Iqembu elalisesitendeni sase-Exeter laliyibutho elaliyilo umuzi, owawuphinde ube yinqaba, ngoba lalifanekisela amathambo omile afile kaHezekeli avuswa abe ibutho elinamandla ngomlayezo Wokukhala Kwaphakathi Kobusuku.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Emlandweni lapho lezo zigaba ezimbili zibonakaliswa khona, uPetru wayemelele zombili izigaba. Ukuvuma kwakhe okwamkhomba uJesu njengoKristu, neNdodana kaNkulunkulu, kwakhiqizwa ukuphefumulelwa nguMoya oNgcwele, ngoba uKristu wamtshela ngokusobala wathi, “Inyama negazi akukwambulanga lokhu kuwe, kodwa uBaba osezulwini.” Kwathi lapho uJesu esebazisa abafundi ngesiphambano, uPetru, engenawo ngaleso sikhathi umthelela kaMoya oNgcwele, wamthatha uKristu, “waqala ukumkhuza, ethi, Makube kude nawe, Nkosi: lokhu akusoze kwenzeka kuwe. Kodwa Yena waphenduka, wathi kuPetru, Suka emva kwami, Sathane: uyisikhubekiso kimi: ngoba awunaki izinto ezikaNkulunkulu, kodwa ezabantu.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Ukuqhuma kwemizwa kukaPetru kwavumelana nokukhonza okwakunesasasa lemizwa okwakwenzeka etendeni laseWatertown ngesikhathi uSamuel Snow ethula isigijimi Sokukhala Kaphakathi Kwamabili. Kulelo zinga uPetru umelela labo abangabafanelekayo ukuba babe phakathi kwabayizinkulungwane eziyikhulu namashumi amane nane. Labo abafanelekayo bamele isigaba esinamafutha, okuyiwo uMoya oNgcwele, futhi siyisigijimi futhi siyisimilo, kanti esinye isigaba asinawo amafutha. Esimweni saseKesariya Filiphi, uKristu waqala ukwambulula “ukuthi kumelwe aye eJerusalema, ahlupheke ngezinto eziningi kubadala nakubapristi abakhulu nababhali, abulawe, abese evuswa futhi ngosuku lwesithathu.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Ukudumala kwabafundi lapho lezo zigameko zigcwaliseka ngempela esiphambanweni kuwumlando uDade White awusebenzisayo ukubonisa ukudumala kwango-Okthoba 22, 1844, kanye nokudumala kwamaHeberu ekuweleni uLwandle oluBomvu ngesikhathi ibutho likaFaro lisondela kubo futhi amanzi olwandle ephambi kwabo. Bonke labo fakazi bakhomba emthethweni weSonto ozayo maduze, futhi isambulo samavesi eshumi nantathu kuya kweleshumi nanhlanu kuDaniyeli ishumi nanye sinikeza ubufakazi bezigameko eziholela kulowo mthetho weSonto. Ngokwenza kanjalo futhi bamele “ingxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina.”

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

> “Ukuhlola ngokucophelela imifanekiso nezifanekiselo zayo kwaholela ekuqaphelweni kokuthi ukubethelwa kukaKristu kwenzeka ngalo kanye usuku emjikelezweni waminyaka yonke wemikhosi eyanikwa u-Israyeli lapho iwundlu lePhasika lalihlatshwa. Ngabe ukuhlanzwa kwendlu engcwele okwakufanekiselwa ngoSuku Lokubuyisana—oluwela ngosuku lweshumi lwenyanga yesikhombisa—nakho kwakungeke kwenzeke ngalo kanye usuku lonyaka olwalugujwa esifanekisweni? (bheka ku The Great Controversy, 399). Lokhu, ngokwesibalo sesikhathi esiyiqiniso sikaMose, kwakuyoba ngu-Okthoba 22. Ekuqaleni kuka-Agasti, 1844, emhlanganweni wasekamu e-Exeter, eNew Hampshire, lo mbono wethulwa, futhi wamukelwa njengosuku lokugcwaliseka kwesiprofetho sezinsuku eziyi-2300. Umfanekiso wezintombi eziyishumi kuMathewu 25:1–13 wathatha ukubaluleka okukhethekile—ukulibala komkhwenyana, ukulinda nokozela kwalabo ababebelindele umshado, ukukhala phakathi kwamabili, ukuvalwa komnyango, nokunye. Umlayezo wokuthi uKristu wayeza ngo-Okthoba 22 waziwa ngokuthi ‘ukukhala kwaphakathi kwamabili.’ ‘“Ukukhala kwaphakathi kwamabili,” kubhala u-Ellen White, “kwamenyezelwa yizinkulungwane zamakholwa.” Wanezela wathi:

> “‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

> “‘Njengogagasi olukhulu lolwandle ukunyakaza [kwenyanga yesikhombisa] kwakhukhula phezu kwezwe. Kusukela emzini kuya emzini, kusukela emzaneni kuya emzaneni, kwaze kwaba sezingxenyeni ezikude zasemaphandleni, kwaze kwaba yilapho abantu bakaNkulunkulu ababelindile sebevuswe ngokuphelele.—The Great Controversy, 400.’

> “The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

> “Ukushesha umlayezo owandlula ngakho kuboniswa abalobi abacashunwe ngu-L. E. Froom:

> “‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “UBates washiya emlandweni ukuthi umlayezo wase-Exeter ‘wandiza, kungathi, ngamaphiko omoya.’ Abesilisa nabesifazane baphuthuma ngesitimela nangamanzi, ngenqola yesiteji nangamahhashi, bethwele izinqwaba zezincwadi namaphepha, bekusabalalisa ‘ngokuchichimayo njengamaqabunga ekwindla.’ UWhite wathi, ‘Umsebenzi owawuphambi kwethu kwakungukundizela kuzo zonke izingxenye zaleyo nsimu ebanzi, sikhale isixwayiso, sivuse labo abalele ubuthongo.’ Futhi uWellcome uyanezela ukuthi le nhlangano yaqhamuka njengamanzi edamu akhululiwe. Amasimu okusanhlamvu okuvuthiwe ashiywa emi engakavunwa, namazambane asekhule ngokuphelele ashiywa engembiwe emhlabathini. Ukuza kweNkosi kwakuseduze. Kwakungasekho sikhathi manje sezinto ezinjalo zasemhlabeni.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

> “Njengofakazi ozibonele ngawakho namehlo futhi engumhlanganyeli kulowo mnyakazo, u-Ellen White wachaza isimo somsebenzi owawushesha kakhulu ukwanda:

> “‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

> “‘Amakholwa abona ukungabaza kwawo nokudideka kwawo kususwa, nethemba nesibindi kwavuselela izinhliziyo zawo. Umsebenzi wawukhululekile kuleyo mikhawulo eyeqisayo ehlala ibonakala lapho kunokujabula komuntu ngaphandle kwethonya elibusayo lezwi noMoya kaNkulunkulu…. Wawuphethe izimpawu eziveza umsebenzi kaNkulunkulu ezikhathini zonke. Kwakukhona injabulo encane yokuthatheka, kodwa kunalokho ukuhlola okujulile kwenhliziyo, ukuvuma isono, nokulahla izwe. Ukulungiselela ukuhlangana neNkosi kwakuyisihloko esasithwalisa imimoya ehlushwayo umthwalo omkhulu….

> “‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

> “‘Kuyo yonke iminyakazo emikhulu yezenkolo kusukela ezinsukwini zabaphostoli, akukho nowodwa oye wakhululeka kakhulu ekungapheleleni komuntu nasebuqilini bukaSathane njengalowo wasekwindla ka-1844. Ngisho namanje, emva kokudlula kweminyaka eminingi [1888], bonke abahlanganyela kulowo mnyakazo futhi abema beqinile phezu kwesiteji seqiniso basazizwa ithonya elingcwele lalowo msebenzi obusisiweyo futhi bayafakaza ukuthi wawungokaNkulunkulu.—Ibid., 400, 401.’

> “In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

> “Naphezu kobufakazi bomsebenzi owawusatshalaliseka ezweni lonke futhi udonsela izinkulungwane ebudlelwaneni be-Adventi Yesibili, kanye nezikhonzi ezingaba ngamakhulu amabili ezivela emabandleni ahlukahlukene ezahlangana ekusabalaliseni umlayezo, [Bheka u-C. M. Maxwell, Tell it to the world, kk. 19, 20.] amabandla obuProthestani, ngokuvamile, awenqaba lowo mlayezo futhi asebenzisa zonke izindlela ayenazo ukuze avimbele ukuba inkolelo ekufikeni kukaKristu okuseduze isakazeke. Akekho owayenesibindi sokukhuluma enkonzweni yebandla ngethemba lokufika kukaJesu okuseduze, kodwa kulabo ababelindele leso sehlakalo kwakuhluke kakhulu.”

> “Ellen White told what it was like:

> “UEllen White wachaza ukuthi kwakunjani:

> “‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

> “‘Yonke imizuzu yabonakala iyigugu futhi ibaluleke kakhulu kimi. Ngezwa sengathi senza umsebenzi owawungowaphakade, nokuthi labo ababengenandaba nabangenasithakazelo babesengozini enkulu kunazo zonke. Ukukholwa kwami kwakungafiphele, futhi ngazisebenzisa kimi uqobo izithembiso eziyigugu zikaJesu….

> “‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

> “‘Ngokuhlolisisa izinhliziyo ngokukhuthala nangokuvuma ngesizotha, sakhuphuka ngomkhuleko saya esikhathini sokulindela. Njalo ekuseni sazizwa ukuthi umsebenzi wethu wokuqala kwakuwukuthola ubufakazi bokuthi ukuphila kwethu kwakulungile phambi kukaNkulunkulu. Saqaphela ukuthi uma singaqhubekeli phambili ebungcweleni, sasiyobuyela emuva ngokuqinisekileyo. Intshisekelo yethu ngomunye nomunye yanda; sakhuleka kakhulu kanye nangomunye nomunye.

> “‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

> “Sasiqoqana ezivandeni nasemahlathini ukuze sixhumane noNkulunkulu futhi senyusele kuYe izicelo zethu, sizwe ngokucace kakhudlwana ubukhona baKhe lapho sizungezwe imisebenzi yaKhe yemvelo. Injabulo yensindiso yayidingeka kithi ngaphezu kokudla nokuphuza kwethu. Uma amafu efiphaza izingqondo zethu, sasingalokothi silokothe siphumule noma silale aze akhukhulwe asuswe ukuqonda kokuba semukelwe kwethu yiNkosi.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

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