The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.
Ixesha lokutywinwa kwamawaka alikhulu elinamashumi amane anesine, ukusuka ngoSeptemba 11, 2001, kuse kude kufike umthetho weCawa oza kuza kungekudala eUnited States, lelona xesha lesiprofeto apho wonke umbono weLizwi likaThixo uzalisekiswa ngemihla yokugqibela.
Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.
Ngoko ke xelela bona, uthi ke, Itsho iNkosi uYehova ukuthi, Ndiya kuyiphelisa le mizekeliso, bangabi saze bayisebenzise njengomzekeliso kwaSirayeli; kepha yithi kubo, Iintsuku zisondele, kwanokuzaliseka kwayo yonke imibono. Hezekile 12:23.
In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.
Kuloo mgca, ingelosi yesithathu iphinda ifike, yaye ngokwenjenjalo imelwe kukufika kwengelosi yesithathu ngo-Oktobha 22, 1844, kuse ekuphikeni kuka-1863. Uvukelo luka-1863 lwalumelwe luvukelo lokuqala lukaSirayeli wamandulo eKadeshi, yaye ngenxa yoko lumelwa yimbali yonke ukususela ekuweleni uLwandle oluBomvu kude kuse kuvukelo lokuqala lwaseKadeshi. Uvukelo lokuqala lwaseKadeshi lwalungumfuziselo wovukelo lwesibini lwaseKadeshi, yaye ngaloo ndlela umgca osusela ekufeni kuka-Aron uye kuvukelo lwesibini lwaseKadeshi uyaphindwa kumgca wokutywinwa.
It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.
Iyaphindwa kwimbali yamaMillerites, ukusukela ngowe-1840 ukuya kowe-1844, eyayifuziselwa kukubhaptizwa kukaKristu kuse ekubethelelweni kwakhe emnqamlezweni, nto leyo eyayikwamele nembali ukusuka emnqamlezweni kuse ekuxulweni ngamatye kukaStefano. Umgca phezu komgca, ngamnye kubaprofeti bamandulo wathetha ngesi sithuba sexesha ngaphezu kweentsuku ababephila kuzo.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Ngamnye kubaprofeti bamandulo wathetha kancinci ngexesha lakhe kunangexesha lethu, ukuze ukuprofeta kwabo kusebenze kuthi. ‘Ke kaloku zonke ezo zinto zehlela bona zaba yimizekeliso; zabhallwa ke ukusilumkisa thina, ekuthe kwafika kuthi iziphelo zephakade.’ 1 KwabaseKorinte 10:11. ‘Babetyhilelwe ukuba babengakhonzi bona ngokwabo, koko babekhonza thina ngezo zinto, enizixelwayo ngoku ngabo banishumayezele iindaba ezilungileyo ngoMoya oyiNgcwele othunyelwe evela ezulwini; izinto ezo iingelosi ezinqwenela ukuzikhangela.’ 1 Petros 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“IBhayibhile iqokelele yaza yahlanganisa ndawonye ubuncwane bayo ngenxa yesi sizukulwana sokugqibela. Zonke iziganeko ezinkulu neentsebenziswano ezingcwele zembali yeTestamente eNdala bezikho, yaye zisaziphinda, ebandleni kule mihla yokugqibela.” Selected Messages, book 3, 338, 339.
The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.
“Isizukulwana sokugqibela” sisizukulwana esinyuliweyo sikaPetros, esingamakhulu alikhulu anamashumi amane anesine amawaka, yaye sinyulwa ukusuka ngoSeptemba 11, 2001 kude kuse emthethweni weCawa osondela ngokukhawuleza, apho ke siphakanyiswa njengomqondiso. “Zonke,” hayi ezinye, kodwa “zonke iziganeko ezikhulu neentengiselwano ezindilisekileyo” zeLizwi likaThixo, “ziyaziphinda” kwisizukulwana “sokugqibela” “sebandla” se “mihla yokugqibela.” Kumgca wokutywina, zonke iincwadi zeBhayibhile ziyahlangana zize ziphelele khona.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“KwisiTyhilelo zonke iincwadi zeBhayibhile ziyadibana zize ziphelele. Nantsi into ezalisa incwadi kaDaniyeli. Enye sisiprofeto; enye isisityhilelo. Incwadi eyatywinwayo asisiSityhilelo, koko yile nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela. Ingelosi yayalela yathi, ‘Ke wena, Daniyeli, wavale la mazwi, uyitywine incwadi kude kube lixesha lesiphelo.’ Daniyeli 12:4.” IZenzo ZabaPostile, 585.
The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.
“inxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela,” eyatyhilwayo, yimibono eyanikwa uDaniyeli ngakwimilambo emibini emikhulu yaseShinare, iUlai neHiddekel. Loo mibono imele uDaniyeli isahluko sesibhozo, iindima zeshumi elinesithathu neleshumi elinesine, kwanasesahlukweni seshumi elinanye iindima zamashumi amane ukuya kwamashumi amane anesihlanu. Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka yimbali apho uKristu, njengoMbingeleli oMkhulu wasezulwini, etywina ngonaphakade abanyuliweyo besizukulwana sokugqibela kubudlelane obuqulathe ubuthixo nobuntu. Indima yamashumi amane kaDaniyeli ishumi elinanye ichaza ubudlelane benamba, irhamncwa nomprofeti wobuxoki abathi kunye ngoku bakhokelele ihlabathi eArmagedon, njengoko bumelwe yimbali yophondo lweRiphabhlikhanizim kwirhamncwa lomhlaba elilawulayo njengobukumkani besithandathu besiprofeto seBhayibhile ngexesha lembali yendima yamashumi amane. Indima yamashumi amane ikwachaza ukwahlulwa kwezilumko nezizizidenge okuchaza imbali yophondo lobuProtestanti kwakwelo xesha linye, luqala ngowe-1798 luse kuthi ga kumthetho weCawa osondelayo.
All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.
Zonke “iincwadi zeBhayibhile” “zidibana zize ziphelele” kwincwadi yeSityhilelo, yaye xa zidibana, incwadi yeSityhilelo “izalisa” incwadi kaDaniyeli, yaye igama elithi “zalisa” lithetha ukuzisa ekugqibeleleni. Ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, njengoko limelwe kwincwadi yeSityhilelo, iziprofeto zikaDaniyeli ezatyhilwayo ngemihla yokugqibela ziziswa ekugqibeleleni, xa zidityaniswa umgca phezu komgca, phezu komgca wembali omelwe kwisahluko seshumi elinesibhozo seSityhilelo, oqala ngelizwi elikwisahluko sokuqala ukuya kwesesithathu, uze uphele ngelizwi lesibini levesi yesine.
The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.
Ukugqibelela kombono wesiprofeto omelwe nguMlambo iHiddekel encwadini kaDaniyeli, kumela ukugqibelela kombono wangaphandle weentshaba zabantu bakaThixo abanyathela phantsi ingcwele nomkhosi. Ukugqibelela kombono wesiprofeto omelwe nguMlambo iUlai encwadini kaDaniyeli, kumela ukugqibelela kombono wangaphakathi kaKristu ebonakala phakathi kwabantu baKhe xa efezekisa isithembiso somnqophiso sokudibanisa ubuthixo nobuntu phezu kwesizukulwana sokugqibela esinyuliweyo.
The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.
Imbali yokutywinwa egxininisa kwiphondo laseRiphabhlikhi lerhamncwa lasemhlabeni, iqala ngerhamncwa lasemhlabeni lithetha uMthetho iPatriot Act ngowama-2001, yaye iphela ngentetho eyayimelwe yiAlien and Sedition Acts yowe-1798, ethi kwiSityhilelo isahluko seshumi elinesithathu, imelwe njengerhamncwa lasemhlabeni lithetha njengenamba. IAlien and Sedition Acts yowe-1798, zimele ukuphela komgca owaqala ngentetho yeDeclaration of Independence ngowe-1776. Embindini welo xesha lembali yesiprofeto, irhamncwa lasemhlabeni lathetha uMgaqo-siseko ukuba uqale ukusebenza ngowe-1789.
The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.
Ukuthetha kuka-1776 kuhambelana nokuthetha koMthetho wePatriot Act, yaye iMithetho yeAlien and Sedition imele umthetho weCawa oza kufika kungekudala eUnited States. Embindini walo mbali kufanele kubekho okunye ukuthetha okuhambelana no-1789. Ilizwi lokuqala leSityhilelo ishumi elinesibhozo, iindima zokuqala ukuya kwesesithathu, lichazwa ngokucacileyo njengelifikayo xa izakhiwo ezikhulu zesiXeko saseNew York zawa phantsi. Ilizwi lesibini lendima yesine nalo lichazwa ngokucacileyo njengomthetho weCawa oza kufika kungekudala. Omabini loo mazwi ngamazwi angcwele, kuba omabini alilizwi lengelosi eza kukhanyisa umhlaba ngobuqaqawuli baYo, leyo uDade White ayichaza njengengelosi yokuqala yeSityhilelo ishumi elinesine. UYesu wayeyingelosi yokuqala, yaye usoloko ebonisa isiphelo sento ngesiqalo sayo, ngoko ke ukwayingelosi yesithathu, eyiyo ingelosi ekhanyisa umhlaba ngobuqaqawuli baYo.
The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.
Ingelosi yokuqala ikwabekwe eSityhilelweni isahluko seshumi, njengesehlayo ngoAgasti 11, 1840, ngaloo ndlela ifanekisela ukwehla kwengelosi ngoSeptemba 11, 2001. USister White utsho ngokungqalileyo ukuba ingelosi eyehla kwisahluko seshumi “yayingengomnye ngaphandle kukaYesu Kristu ngokwakhe.” Izwi lokuqala nelesibini leSityhilelo ishumi elinesibhozo, lilizwi likaKristu. Loo mbali ifanekiselwa ngu-1776, 1789 no-1798, xa irhamncwa lomhlaba lathetha kathathu. Izwi likaKristu elithetha phakathi kwala mazwi mabini eSityhilelo ishumi elinesibhozo, kuxa ethetha kwiSityhilelo isahluko seshumi elinanye.
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. And they heard 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. Revelation 11:11, 12.
Emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; kwabakho uloyiko olukhulu phezu kwabo babebabona. Beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Banyukela ezulwini besefini; zaza iintshaba zabo zababona. ISityhilelo 11:11, 12.
In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.
NgoJulayi ka-2023, ilizwi elivela ezulwini (ilizwi likaKristu) laqalisa ukuvusa amangqina amabini awayebulewe ezitratweni yinamba engakholelwayo kuThixo ephuma emhadini ongenasiphelo. Ngelo xesha, imiba enxulumene noMgaqo-siseko waseUnited States yaba ngumxholo wesiprofeto, kuba kwilizwi elilandelayo, elimelwe ngu-1798, uMgaqo-siseko uya kubhukuqwa ngokupheleleyo. Inye nganye kwezi mpawu-zendlela zintathu zika-1776, 1789, no-1798, ziyangqinelana namazwi amathathu angcwele aphawulwe njengoSeptemba 11, 2001, uJulayi ka-2023, nomthetho weCawa oza kufika kungekudala.
Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.
La manyathelo mathathu ahambelana namanqanaba amathathu esishwangushwangu sesithathu, esimelwa nguSeptemba 11, 2001, Oktobha 7, 2023, nomthetho weCawa oza kufika kungekudala xa ixilongo lesixhenxe, elisisishwangushwangu sesithathu, lifika ngesiquphe ngelixa le “nyikima enkulu”. Ngo-2023, kwaqala inguquko yeempondo zombini zerhamncwa lomhlaba, njengoko kumelwe liphupha eliyimfihlo likaNebhukadenetsare. Iphupha likaNebhukadenetsare kwisahluko sesibini laliyimfihlelo enokutyhilwa nguThixo kuphela, yaye wayityhila kwabo babedlule kuvavanyo lokuqala olumelwe kwisahluko sokuqala sikaDaniyeli.
Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.
UDaniyeli namadoda amathathu ahloniphekileyo kwisahluko sokuqala, awaphumelela uvavanyo lokuqala, ngabo abo bakhetha ukudla ukutya kwasezulwini baza balala ukutya kwaseBhabheli. Ngabo abo bamelwe nguYohane kwiSityhilelo isahluko seshumi, abathabatha incwadi encinane esandleni sengelosi, engeyomntu ungaphantsi kunoYesu Kristu, baze badle umyalezo okuqulethweyo kuyo. Ngabo abo kuYohane isahluko sesithandathu, abakhetha ukudla inyama baze basele igazi lemana yasezulwini, elo elinye iqela laligatya laza ke emva koko lamfulathela uKristu, alisahamba naye ngonaphakade, kwisahluko SESITHANDATHU, ivesi AMASHUMI AMATHANDATHU ANESITHANDATHU.
In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.
Kulo mgca uKristu wayefundisa eGalili, okuthetha “isivalo” okanye “indawo yokujika”. Apho wabeka umyalezo wemana yasezulwini, ekwakufuneka abafundi baKhe bayidle, kanye njengokuba uYohane wadlayo kwiSityhilelo isahluko seshumi, nanjengokuba uHezekile wadlayo kwisahluko sesithathu, kwananjengokuba uYeremiya wadlayo kwisahluko seshumi elinesihlanu. Imbali emelwa nguYohane kwiSityhilelo isahluko seshumi, xa wayedla incwadi encinane, yayimela imbali yamaMillerite ukusuka ku-1840 ukuya ku-1844, kodwa ngqo ngakumbi yayimela ixesha lokutywinwa kwabaliwaka elikhulu elinamashumi alikhulu anamashumi amane anesine kunembali yamaMillerite. Oku kubonakala kweso sahluko ngemiyalelo awayinikwayo uYohane xa wayexelelwa ukuba adle incwadi encinane.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
Ndaza ndaya kusithunywa sezulu, ndathi kuso, Ndinike incwadana. Saza sathi kum, Yithabathe, uyidle igqibe; iya kusenza isisu sakho sikrakra, kodwa emlonyeni wakho iya kuba mnandi njengobusi. ISityhilelo 10:9.
In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”
Kule ndima, uYohane waxelelwa kwangaphambili, phambi kokuba athabathe aze ayidle incwadi encinane, ngamava awayeza kuveliswa ngumyalezo awawudlayo. AmaMillerite akazange awaqube kwangaphambili amava akrakra-anencasa de kwazaliseka ngokwembali umfuziselo kaYohane womgca wawo wembali yesiprofeto. Kodwa ikhulu elinamashumi amane anesine amawaka lixelelwe kwangaphambili, yaye lifuneka ukuba lazi. Xa uYohane ebeka umzekelo nokuba ngembali yentshukumo yengelosi yokuqala okanye ngembali yengelosi yesithathu, umyalezo uvelisa iindidi ezimbini zabakhonzi, uze ke ugqibe ngokudana okukrakra. Xa uYeremiya wayidlayo incwadi encinane, wandula ke wala ukunxulumana “nendibano yabagculeli.”
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Andihlalanga embuthweni wabagculeli, andavuya; ndahlala ndedwa ngenxa yesandla sakho; kuba undizalisile ngumsindo. Yeremiya 15:17.
When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.
Xa uHezekile wayidlayo incwadi encinane, waxelelwa ukuba awuse umyalezo kubavukeli bendlu kaSirayeli, abangayi kuphulaphula.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.
Wandula wathi kum, Nyana womntu, yidla oko ukufumanayo; yidla lo msongo, uhambe uye kuthetha nendlu kaSirayeli.... Ke yona indlu kaSirayeli ayiyi kukuphulaphula; kuba ayiyi kundiphulaphula mna: kuba yonke indlu kaSirayeli ilukhuni ebusweni, ilukhuni ngentliziyo. Hezekile 3:1, 7.
When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.
Xa uKristu wanikela ngesonka sasezulwini, esasingunyama waKhe negazi laKhe, kwibandla laKhe lasekhaya eGalili, udidi olwatyibilikayo aluzange luphinde luhambe naYe, yaye inyaniso yokuba oku kwenzeka kwisahluko SESITHANDATHU, umqolo WAMASHUMI AMATHANDATHU ANESITHANDATHU, ichaza ukuba ukudla kukuvavanywa kokuqala kwenkqubo yovavanyo enamanyathelo amathathu, eqala ngokuhla kwengelosi. Uvavanyo lwesibini lulo apho iindidi ezimbini zityhilwa khona, nokuba kukungafani kukaHezekile nendlu kaSirayeli enentliziyo elukhuni, okanye iintombi ezizizilumko neezizizidenge zazo zombini ukuqala nokuphela kobu-Adventist, okanye uYeremiya nebandla labagculeli, okanye ngoDaniyeli namadoda amathathu afaneleyo ngokwahlukileyo kwizilumko zaseBhabheli kwisahluko sesibini sikaDaniyeli.
In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.
Kumgca kaYohane isahluko sesithandathu, ukufika eGalili kungoSeptemba 11, 2001. Umyalezo wokudla inyama nokusela igazi yimbali ethi ekugqibeleni ikhokelele kumthetho weCawa oza kufika kungekudala. “Uyiloo nto uyityayo,” njengoko kubonisiwe nguDaniyeli namadoda amathathu ahloniphekileyo kwisahluko sokuqala, yaye kuYohane isahluko sesithandathu, abo bakhetha ukudla inyama kaKristu nokusela igazi laKhe, baba ngumfanekiselo wento abayidlayo. Baba ngumfanekiselo kaKristu, ngoxa elinye iqela elabuya umva laza alisahamba noKristu labonakalisa umfanekiselo werhamncwa. Elinye iqela lalingumfanekiselo woMdali, elinye lingumfanekiselo wendalo. UYohane isahluko sesithandathu wongeza intsingiselo ethi “Galili” kuSeptemba 11, 2001, kuba intsingiselo yayo ithi “isihingi,” ngaloo ndlela kuphawulwa indawo yokujika kwabafundi. Ngaba babeza kujikela ekutyeni kwasezulwini okanye ekutyeni kweBhabheli? Kukwiindawo zokujika zesiprofeto apho uKristu abonakalisa ukukhanya kwexesha elilandelayo, njengoko kumelwe kukuhla kwaKhe ngo-2001, xa ihlabathi lakhanyiswa bubuqaqawuli baKhe.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Kukho izifundo ekufuneka zifundwe kwimbali yexesha elidlulileyo; yaye ingqalelo itsalelwa kwezi, ukuze bonke baqonde ukuba uThixo usebenza ngemigca efanayo ngoku naleyo ebehleli esebenza ngayo. Isandla saKhe siyabonakala emsebenzini waKhe naphakathi kweentlanga ngoku, kanye njengoko bekunjalo kususela oko ivangeli yaqala ukuvakaliswa kuAdam e-Eden.”
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Kukho amaxesha aziingongoma zotshintsho kwimbali yeentlanga neyeBandla. Kulungiselelo lukaThixo, xa ezi ntlekele zahlukahlukeneyo zifika, kunikwa ukukhanya kwelo xesha. Ukuba kwamkelwe, kubakho ukuqhubela phambili ngokwasemoyeni; ukuba kuyaliwa, kulandela ukuhla ngokwasemoyeni nokuphahlazeka komkhombe. INkosi, eLizwini laYo, iwutyhilile umsebenzi ohlaselayo weendaba ezilungileyo njengoko uye waqhutywa kwixesha elidluleyo, nanjengoko uya kuba njalo kwixesha elizayo, kuse kuthi ga kungquzulwano lokuvala, xa amagunya kaSathana eya kwenza intshukumo yawo yokugqibela emangalisayo.” Bible Echo, August 26, 1895.
God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.
UThixo usoloko esebenza ngokwemigca efanayo yembali edlulileyo, yaye Akaze atshintshe. Kukho “amaxesha okuguquka” (eGalili), angawo “amaxesha engxaki,” yaye kula “maxesha okuguquka” “kunikwa ukukhanya kwelo xesha.” Ukukhanya kwexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka kwanikelwa ngexesha lengxaki eyaqalayo ngomhla we-11 kuSeptemba, 2001. Ukuba oko kukhanya “kwamkelwa, kubakho inkqubela yokomoya; ukuba kuyaliwa, kulandela ukuwohloka kokomoya nokuqhekeka komkhombe.” Ukukhanya kuvelisa iindidi ezimbini zabanquli. Ukukhanya okulandela ixesha lokuguquka kumela umyalezo ovelisa iindidi ezimbini zabanquli.
Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.
Isahluko sesibini sikaDaniyeli sibonisa uvavanyo lwesibini, uvavanyo olulandela uvavanyo lokutya lwesahluko sokuqala. Kwindima yokuqala yesahluko sokuqala sikaDaniyeli, uYuda wayesandul’ ukoyiswa nguNebhukadenetsare, owathi ngoko waba bubukumkani bokuqala besiprofeto seBhayibhile. Yaba yindawo yokuguquka kwimbali yeentlanga nakwimbali yebandla, yaba yingxaki enkulu, kwaza ke ngelo xesha kwanikelwa ukukhanya kovavanyo lokutya. UDaniyeli namagorha amathathu baluphumelela uvavanyo olo, kwaza ke kwisahluko sesibini, baphinda bamele abo baluphumelelayo uvavanyo lwesibini. Uvavanyo lwesibini lwaluluvavanyo olwalungemfihlelo eyayingaziwa mntu, kwanangoNebhukadenetsare ngokwakhe wayengayazi.
The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.
Umqondiso wovavanyo wawungumfanekiso wephupha likaNebhukadenetsare. Lwaluluvavanyo lobomi nokufa malunga nomfanekiso ekungekho bani wayewazi. Loo mfanekiso wachaza izikumkani zesiprofeto seBhayibhile, yaye kwizahluko zesixhenxe nesesibhozo zikaDaniyeli, ezo zikumkani zifanayo zikaDaniyeli 2 zimelwe njengeerhamncwa. Uvavanyo lukaNebhukadenetsare lwaluluvavanyo “lomfanekiso weerhamncwa”, oluthi ngemihla yokugqibela lwenzeke ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka.
In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.
Ngeentsuku zokugqibela, ukusekwa komfanekiso werhamncwa luvavanyo olukhulu kubantu bakaThixo, abamelwe nguDaniyeli namadoda amathathu angamagorha. Olu luvavanyo ekufuneka beluphumelele ngaphambi kokuba batywinwe; ngoko ke sisigidimi sovavanyo lokutywinwa esivelisa nokuba ludidi olwamkela itywina likaThixo luze lubonakalise umfanekiso kaThixo, okanye ludidi olwamkela itywina lerhamncwa, yaye ngenxa yoko lubonakalise umfanekiso werhamncwa. KuDaniyeli isahluko sesibini, isigidimi somfanekiso werhamncwa sasitywiniwe kwada kwafika imbali apho saba ngumbandela wobomi nokufa. Umfanekiso kaNebhukadenetsare waqondwa ngokuchanekileyo ngamaMillerite, kodwa kwimbali yokutywinwa inyaniso efihlakeleyo enxulumene nomfanekiso kaNebhukadenetsare iyatyhilwa, kodwa kuphela kwabo bayamkeleyo isigidimi esasimele sidliwe xa kwafika ingongoma yokujika.
That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.
Oko kutya kukusisa kwemvula yamva okwathi kwaqalisa xa ingelosi yeSityhilelo seshumi elinesibhozo yehla, yaye umyalezo wemvula yamva yindlela yomgca phezu komgca. Ngaphandle kokutya loo nyaniso, umyalezo oyimfihlo wokusekwa komfanekiso werhamncwa awunakubonwa.
Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.
UEllen White “waboniswa ngokucacileyo ukuba, umfanekiso werhamncwa wawuya kumiliswa ngaphambi kokuvalwa kwexesha lovavanyo.” Umyalezo wokumiliswa komfanekiso werhamncwa kuDaniyeli isibini umele ukumiliswa komfanekiso owawunokubonwa kuphela kwimbali eyalandelayo emva “kwendawo yokujika,” xa ukukhanya kwakusaya kunikwa ngelo xesha. Oko ngoku kuqondwayo ngomfanekiso kaNebhukadenetsare kukuba awuzange uchaze nje kuphela izikumkani ezine zokuqala zesiprofeto seBhayibhile, kodwa wachaza zonke izikumkani ezisibhozo, yaye loo ngqiqo ivelisa ukumiliswa okutsha komfanekiso werhamncwa.
That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.
Loo nyaniso ichaza ukuba irhamncwa lesibhozo livela kwezisixhenxe, yaye ikwachaza ukuba i-United States, eqala ngokwenza umfanekiso werhamncwa, ize emva koko inyanzelise ihlabathi lonke ukuba lenze okufanayo, iya kuba nophawu lwesiprofeto lwerhamncwa eyenza umfanekiso walo. Loo mfanekiso uquka ukuba lisesibhozo, elivela kwezisixhenxe, yaye embalini yamazwi amathathu kaKristu, liphawula indawo yokuguquka kaSeptemba 11, 2001, ilizwi lika-2023 elibiza amathambo omileyo, afileyo, amangqina amabini ukuba ame ngeenyawo zawo, nelizwi lobizo lokuphuma eBhabheli.
The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.
Ilizwi lika-2023 lilo ilizwi elichonga imfihlelo yomfanekiso kaNebhukadenetsare nelo lithetha ngexesha elithetha ngalo.
September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.
Umhla we-11 kuSeptemba, 2001 umele ixesha eliqala apho, lize liphele ngomhla we-18 kuJulayi, 2020. Ixesha lelizwi lesibini elikwisahluko seshumi elinanye, limele ixesha elisusela ngomhla we-18 kuJulayi, 2020, kuse kufike ilizwi lesithathu emthethweni weCawa oza kungekudala. Ixesha lesibini eliqala ngomhla we-18 kuJulayi, 2020, liquka uphawu lwendlela lomhla we-3 kuNovemba, 2020, kunye nophawu lwendlela lomhla we-6 kuJanuwari, 2021, xa abo babebulele amangqina amabini baza baqalisa ukuvuyisana nokuthumelana izipho, yaye liquka noJulayi, 2023, xa ilizwi entlango laqalisa ukuvakalisa isilumkiso sexilongo lesixhenxe.
We will continue this study in the next article.
Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘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 there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Ngaselunxwemeni lomlambo iKebhari, uHezekile wabona uqhwithela olubonakala ngathi luvela emantla, ‘ilifu elikhulu, nomlilo uzisonga ngokwawo, nokukhanya kwakulijikelezile, yaye kuphuma embindini walo into enjengombala we-amber.’ Inani lamavili, enqumlana omnye nomnye, lalishukunyiswa zizidalwa ezine eziphilayo. Phezu kakhulu kwazo zonke ezi zinto ‘kwakukho into efana netrone, enjengokubonakala kwelitye lesafire; yaye phezu kwaloo nto ifana netrone kwakukho into efana nokubonakala komntu phezu kwayo.’ ‘Kwabonakala nakwiikerubhi imilo yesandla somntu phantsi kwamaphiko azo.’ Hezekile 1:4, 26; 10:8. Amavili ayenzeke ngendlela entsonkothe kakhulu kangangokuba ekuqaleni ayebonakala ngathi asesiphithiphithini; kodwa ayehamba ngemvisiswano egqibeleleyo. Izidalwa zasezulwini, zixhaswa zaza zakhokelwa sisandla esingaphantsi kwamaphiko eekerubhi, zaziwaqhuba la mavili; ngaphezu kwazo, phezu kwetrone yesafire, kwakukho Lowo Ungunaphakade; yaye ijikelezile itrone kwakukho umnyama, umfuziselo wenceba engcwele.
“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.
“Njengoko iintshukumo ezinzima ezinjengamavili zaziphantsi kokhokelo lwesandla esiphantsi kwamaphiko eekerubhi, ngokunjalo nomdlalo ontsonkothileyo weziganeko zabantu uphantsi kolawulo lobuthixo. Phakathi kwembambano nengxokozelo yeentlanga, Lowo uhleli ngaphezu kweekerubhi usaqhuba imicimbi yehlabathi.
“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.
“Imbali yeentlanga eziye, enye emva kwenye, zahlala kwixesha nendawo ezazabelwe zona, zingazi, zanikela ubungqina enyanisweni ababengayazi nentsingiselo yayo, iyathetha kuthi. Kuyo yonke intlanga nakumntu ngamnye wanamhlanje uThixo ubekele indawo kwisicwangciso saKhe esikhulu. Namhlanje abantu neentlanga bayalinganiswa ngesixwexwe esisesandleni saLowo ungenzi siphoso. Bonke, ngokuzikhethela kwabo, bagqiba ikamva labo, yaye uThixo ulawula phezu kwako konke ukuze kuzalisekiswe iinjongo 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.” Education, 177, 178.
“Imbali athe uYE OMKHULU NDIYILO ayiphawuleyo elizwini laKhe, edibanisa ikhonkco nekhonkco kwityathanga lesiprofeto, kususela kwiphakade elidlulileyo kuse kuthi ga kwiphakade elizayo, isixelela apho sikhoyo namhlanje kulandelelwano lwezizukulwana, kwanoko kunokulindelwa ngexesha elizayo. Konke oko isiprofeto esakuxelayo ukuba kuya kwenzeka, kude kube lixesha langoku, kulandelwe kumaphepha embali, yaye sinokuqiniseka ukuba konke okusaseleyo ukuza kuya kuzalisekiswa ngokolandelelwano lwako.” Education, 177, 178.