The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.
Imbali efihlakeleyo yevesi yamashumi amane iqulethe umgca wabongameli abathandathu ukusukela kwixesha lesiphelo ngo-1989, kuse kowe-2020, xa uBiden, umongameli wesixhenxe, weba ubongameli. Unyaka ka-2020 uphawula ukuqala kwembali efihlakeleyo, ukusuka apho kuse ku-“Alexander the Great”, omela ixesha apho ubukumkani besixhenxe besiprofeto seBhayibhile bumiselwa kumthetho weCawa osondelayo. Abo kumkani balishumi ngoko nangoko bayavuma ukunika ubukumkani babo besixhenxe kubukumkani besibhozo, obungobwaloo bosixhenxe—amandla opopu. Loo mbali ifihlakeleyo iqala ngomongameli wesixhenxe yaye iphela ngobukumkani besixhenxe.
When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.
Xa imbali ichaza ukuba phakathi kukaXerxes, omela ukumkani osisityebi ovusa iGrisi, kude kuse kuAlexander Omkhulu, kwakukho ookumkani basePersi abasibhozo, sifumanisa ukuba imbali efihlakeleyo phakathi kwesiphelo sevesi yesibini nevesi yesithathu imele umfanekiso werhamncwa ovavanya ixesha ngenani lesibhozo. Umfanekiso werhamncwa eUnited States umiswe ngokupheleleyo xa umthetho weCawa unyanzeliswa, yaye ngelo xesha ubukumkani besixhenxe buze emva koko besibhozo buyafika. Ookumkani basePersi abasibhozo baphela kuAlexander Omkhulu, ngoko ke inani lesibhozo liphawula ixesha lokuvavanywa komfanekiso werhamncwa eliphela kumthetho weCawa.
Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.
Iindinyana zeshumi ukuya kweshumi elinesihlanu zisazisa ukuba ixesha lokuvavanywa lomfanekiselo werhamncwa laliyeyesithathu kwiimpawu ezintathu zendlela ezimelwe yimbali yabaMaccabee, kwanokuba uphawu lwesithathu lwendlela lwalulixesha elaqala ngo-161 BC lwaza lwaphela ngo-158 BC. Elo xesha lalandela uphawu lokuqala lwendlela luka-167 BC, olwaluchaza ukuqala koVukelo lwabaMaccabee eModein, idolophu enegama elithetha ukuthi “ukuphikisa.” U-164 BC walandela olo qhankqalazo lwaseModein, waza wachaza ukunikezelwa kwesibini kwetempile yesibini. U-164 BC uchaza ukumiselwa kwesibini kukaDonald Trump njengomongameli wesibhozo ukusukela kuReagan ngo-1989, ongowabasixhenxe. Ukumiselwa kwakhe ngomhla wama-20 kuJanuwari, 2025, kwamiselwa ngu-164 BC, kwakunye nomsitho wokunikezela kwakhona, owavelisa ummangaliso wobusathana oquka izalathiso ezibini kwesibhozo njengokuba kungowabasixhenxe.
Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.
Ngoko ke, ookumkani abasibhozo basePersi bamele imbali yomanyano lwamaYuda neRoma ukususela ngowama-161 BC kuse kowe-158 BC, yaye ngokwenjenjalo banika ubungqina besibini kwixesha lokuvavanywa komfanekiso werhamncwa elilandela ukumiselwa kukaTrump esikhundleni ngowama-2025. Ivesi yesibini iyaqhubekela kunyulo olubiwe ngowama-2020, apho iphela khona de kusetyenziswe ubungqina bembali bookumkani abasibhozo basePersi, yaye bafumana ukusetyenziswa kwabo emva kokumiselwa kwesibini kukaTrump esikhundleni. Xa ookumkani abasibhozo basePersi bebekwe phezu kwembali ephakathi kwevesi yesibini neyesithathu, kusekho ixesha elifihlakeleyo ukususela ekumiselweni kukaBiden esikhundleni kuse ekumiselweni kwesibini kukaTrump esikhundleni.
That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.
Loo mbali ifihlakeleyo ichongiwe kwiSityhilelo isahluko seshumi elinanye, apho irhamncwa lokungakholelwa kuThixo libulala amangqina amabini ngo-2020. Emva koko, emva kweentsuku ezintathu nesiqingatha zokomfuziselo, uMikayeli uyehla ukuze avuse amangqina amabini. UTrump “ovusiweyo” waqalisa iphulo lakhe lesithathu lobongameli ngoNovemba 15, 2022, yaye “ilizwi elikhwaza entlango” elivusiweyo laqalisa ukubiza ikhulu elinamashumi amane anesine amawaka ekupheleni kukaJulayi, 2023.
Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.
Iindinyana zeshumi, zeshumi elinanye, nezeshumi elinesibini zesahluko seshumi elinanye sikaDaniyeli zichonga iMfazwe yaseUkraine eyaqala ngowama-2014, yaye iya kuphela ngoloyiso lwaseRashiya, ilandelwe kukuwa komfelandawonye wangoku waseRashiya, njengoko kumfuziselwa kukuwa kweSoviet Union ngowe-1989.
Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.
Iivesi zeshumi elinesithathu ukuya kwezeshumi elinesihlanu zichaza imigca emithathu yesiprofeto. Umgca wokuphiliswa kobupopu oqala xa ihenyukazi laseTire liphuma ekuzimeleni ufanekiselwa yivesi yeshumi elinesine, yaye ukuzaliseka kwawo kwembali kungu-200 BC, xa iRoma yobuhedeni yangena kwimbali yesiprofeto njengabaphangi babantu bakho, abaziphakamisayo, kodwa bawe.
In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.
Kwezi ndinyana zintathu umgca wesiprofeto weriphabhlikhanizim ewexukileyo umelelwa yimbali ka-Antiochus III, olinganisa indima kaTrump njengomongameli wesibhozo, oko kukuthi ongowabasixhenxe. Ezi ndinyana zikwanqumla umgca wesiprofeto wobuProtestanti obexukileyo njengoko umelelwa yimbali yamaMaccabee.
The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”
Umgca wesiprofeto wophondo lokwenyaniso lobuProtestanti owaqalisa njengentshukumo yaseFiladelfiya yamaMillerite, nowuphela njengentshukumo yaseFiladelfiya yabaliwaka elikhulu elinamashumi amane anesine amawaka, kananjalo umele ukutyatyekwa phezu kwembali efihlakeleyo yevesi yamashumi amane. Iindudumo ezisixhenxe zeSityhilelo isahluko seshumi ziluphawu lwazo zombini intshukumo yaseFiladelfiya yamaMillerite kunye nabaliwaka elikhulu elinamashumi amane anesine amawaka. Ukutywinwa kwesiprofeto, nokuvulwa kwesiprofeto, kwenziwa nguKristu, yaye xa esenza oko, uzibonakalisa njengeNgonyama yesizwe sakwaYuda. Kwisahluko seshumi, ingelosi athi ngayo uDade White “ayingomntu ungaphantsi koYesu Kristu” “yakhwaza ngezwi elikhulu, njengoko ingonyama igquma; yaye yakuba ikhwazile, iindudumo ezisixhenxe zathetha amazwi azo.”
Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”
UKristu, njengengonyama yesizwe sakwaYuda, wazibeka iindudumo ezisixhenxe embalini yesiprofeto malunga nonyaka we-100, waza ngoko nangoko wazitywina; kuba “zakuba iindudumo ezisixhenxe zithethile ngamazwi azo,” uYohane “wayesele eza kubhala: ndaza” “ndeva izwi livela ezulwini lisithi,” “zitywine ezo zinto zithethwe ziindudumo ezisixhenxe, uze ungazibhali.”
The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.
Imbali efihlakeleyo yevesi yamashumi amane ngoku iyatyhilwa yiNgonyama yesizwe sakwaYuda, yaye kuloo mbali umgca wophondo lokwenyaniso lobuProtestanti umelwe ziiNdudumo ezisixhenxe. Xa ilizwi entlango laqalisa ukukhala ngoJulayi 2023, iNgonyama yesizwe sakwaYuda yatyhila olunye utyhilelo lwento emelwa “ziiNdudumo ezisixhenxe”.
The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.
Iindudumo ezisixhenxe zimela imbali ukusuka ngomhla we-18 Julayi 2020, xa intshukumo yamakhulu alikhulu anamashumi amane anesine amawaka yabulawelwa ezitratweni, kuse kude kuse emthethweni weCawa osondelayo. Umgca weendudumo ezisixhenxe uchaza “iziganeko,” ezenzekayo kulo mbali. Ukuphoxeka kokuqala kulandelwa sisigidimi sokukhala kwasezinzulwini zobusuku, kuze kulandelwe ngumthetho weCawa. Xa uDade White wayechaza iindudumo ezisixhenxe, nokuba njengembali yengelosi yokuqala neyesibini, okanye njengeziganeko ezizayo, kuzo zombini ezo ndlela zokuzimela wachaza ukuba zimela “iziganeko”.
The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,
Isigidimi soKukhala Kwamaphakathi Ebusuku sisenokuvakala ngathi yinto engeyiyo “isiganeko”, kodwa kwimbali yamaMillerite intlanganiso yenkampu yase-Exeter ukususela ngoAgasti 12 ukuya ku-17, 1844 yayisiso “siganeko”, ineenkcukacha ezininzi ezinxulunyaniswa neso siganeko. Sekunjalo ukufika kwesigidimi soKukhala Kwamaphakathi Ebusuku kuloo ntlanganiso yenkampu kwakukwangukuzaliseka komzekeliso weentombi ezilishumi kaMateyu amashumi amabini anesihlanu. “Isiganeko” sentlanganiso yenkampu yase-Exeter sasikukuzaliseka kweendudumo ezisixhenxe, kodwa umzekeliso weentombi ezilishumi awuthethi ngezo ziganeko, uthetha “ngamava” eentombi,
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umzekeliso weentombi ezilishumi kuMateyu 25 ukwabonakalisa namava abantu bama-Adventist.” Imbambano Enkulu, 393.
Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.
Kanye njengoko iindudumo ezisixhenxe zichonga imbali ehambelanayo yentshukumo yezithunywa zokuqala nezeyesithathu, ngokunjalo nomzekeliso weentombi ezilishumi uchonga ezo mbali zimbini zihambelanayo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndihlala ndibhekiswa kumzekeliso weentombi ezilishumi, ezintlanu kuzo ezazizizilumko, neezintlanu zizizidenge. Lo mzekeliso uye wazaliseka kwaye uya kuzaliseka ngokungqinelana kanye nonobumba wawo, kuba usebenza ngokukodwa kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uye wazaliseka kwaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 19, 1890.
The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.
Uphawu lweendudumo ezisixhenxe lumelele “iziganeko” zeembali ezihambelanayo, yaye iintombi ezilishumi zimelele “amava” eentombi eziziziyatha neziziingqondi kwezo mbali zimbini zihambelanayo. Amava amaMillerite, de kwangowe-1856, ayengamava aseFiladelfiya, yaye amava entshukumo yabaliwaka elinamakhulu alikhulu anamashumi amane anesine ayengamava aseLawodike, de kube kamsinya emva kukaJulayi, 2023. Kuzo zombini ezo mbali iintombi eziziingqondi neziziziyatha ziya kubonakaliswa ekufikeni komyalezo woKhwelo lwasezinzulwini zobusuku, kuba kulapho kuya kubonakala khona ukuba ngoobani ababenayo ioli yokuzilungiselela.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Imeko yeBandla emelwe ziintombi ezizizidenge ikwakhankanywa njengemeko yaseLawodike.” Review and Herald, August 19, 1890.
Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.
Abo banqaba ukutya umyalezo osezandleni zikaMikayeli isiphatha-zingelosi owehla ekupheleni kukaJulayi, 2023 baya kuhlala kwimeko yaseLawodike, yaye abo bathabatha incwadana encinane bayidle baya kutshintshela kwimeko yaseFiladelfiya. Imeko yaseLawodike imela abantu, okanye umntu, uKristu angaphandle kwabo, kodwa efuna ukungena; yaye imeko yaseFiladelfiya imelwa njengendibaniselwano yoButhixo nobuntu. Iindudumo ezisixhenxe zichonga “iziganeko” zomgca wophondo lokwenyaniso lamaProtestanti olufakwa kwimbali efihlakeleyo yevesi yamashumi amane, iqala ngoJulayi 18, 2020 yaye iphela ngomthetho weCawa.
The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.
Umzekeliso weentombi ezilishumi uchaza “amava” abo babizelwe ukuba babe phakathi kwekhulu elinamashumi amane anesine amawaka ngelo xesha linye kanye. “Iziganeko” ezichaza imbali yekhulu elinamashumi amane anesine amawaka ukusukela ngoJulayi 18, 2020 ukuya kumthetho weCawa, kunye “namava” eendidi ezimbini ngelo bali, zihamba kunye nokuchongwa komsebenzi owabelwa ngelo xesha kwezo mbali zimbini zifanayo. Lo msebenzi umelwe ziingelosi zeSityhilelo seshumi elinesine, yaye umsebenzi wamaMillerite wawumelwe yingelosi yokuqala neyesibini, kanti umsebenzi wekhulu elinamashumi amane anesine amawaka umelwe yingelosi yesithathu.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Ndiye ndanawo amathuba axabisekileyo okufumana amava. Ndiye ndanawo amava kwizigidimi zengelosi yokuqala, eyesibini, neyesithathu. Iingelosi zimelwe njengezibhabha esibhakabhakeni, zivakalisa ehlabathini isigidimi sesilumkiso, yaye zinentsingiselo ethe ngqo kubantu abaphila kwimihla yokugqibela yembali yalo mhlaba. Akukho namnye uva ilizwi lezi ngelosi, kuba zingumqondiso wokumela abantu bakaThixo abasebenza bevumelana nendalo yonke yasezulwini. Amadoda nabafazi, abakhanyiselwe nguMoya kaThixo, baza bangcwaliswa ngenyaniso, bavakalisa ezi zigidimi zintathu ngokulandelelana kwazo.” Life Sketches, 429.
The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.
Umsebenzi owanikwa abantu bakaThixo bemihla yokugqibela ngoSeptemba 11, 2001, ekuqaleni kwexesha lokutywinwa, uphinde wanikwa abantu bakaThixo bemihla yokugqibela ekupheleni kwexesha lokutywinwa, xa uMikayeli wehla ngoJulayi ka-2023.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“UYohane wabona ‘Enye ingelosi ihla ivela ezulwini, inamandla amakhulu; kwaye umhlaba wonke wakhanyiswa bubuqaqawuli bayo.’ IsiTyhilelo 18:1. Loo msebenzi lilizwi labantu bakaThixo bevakalisa umyalezo wesilumkiso ehlabathini.” The 1888 Materials, 926.
As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.
Njenge “ziganeko” ezimelwa ziindudumo ezisixhenxe, kunye “namava” amelwa ziintombi ezilishumi, umsebenzi weengelosi ezintathu umele iimbali ezimbini ezihambelanayo.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“UThixo uwabeke endaweni yawo emgceni wesiprofeto imiyalezo yeSityhilelo 14, kwaye umsebenzi wayo awuyi kuyeka de kube sekupheleni kwembali yalo mhlaba. Imiyalezo yengelosi yokuqala neyesibini iseyinyaniso yeli xesha, kwaye imelwe ukuhamba ngokuhambelanayo nalo olandelayo. Ingelosi yesithathu ivakalisa isilumkiso sayo ngezwi elikhulu. ‘Emveni kwezi zinto,’ watsho uYohane, ‘ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiswa bubuqaqawuli bayo.’ Kolu khanyiselo, ukukhanya kwayo yonke le miyalezo mithathu kudityanisiwe.” The 1888 Materials, 804.
In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.
Kwiindinyana zeshumi elinesithathu ukuya kweshumi elinesihlanu zikaDaniyeli ishumi elinanye kuchongwa umsebenzi wobuprofeti womgca wobuProtestanti obuwexukileyo (amaMaccabees), wobuRiphabliki obuwexukileyo (uAntiochus III) nowehule laseTire (abaphangi babantu bakho). Kwelo bali linye kanye, imigca yobuprofeti yophondo loBuProtestanti bokwenyaniso lwabalikhulu elinamashumi amane anesine amawaka ichonga umsebenzi walo, “amava”, kunye “neziganeko” ezenzeka phakathi kwabantu bakaThixo bemihla yokugqibela. Umgca wophondo loBuProtestanti bokwenyaniso umelwe njengeendudumo ezisixhenxe, nto leyo eyona kuphela isiprofeto encwadini yeSityhilelo esichongiweyo njengesiya kutywinwa. Kanye nje phambi kokuba luvalwe ixesha lovavanyo, umyalelo uvela kwiNgonyama yesizwe sakwaYuda, Lowo wasitywinayo isiprofeto seendudumo ezisixhenxe, wokuba kutyhilwe iziprofeto zale ncwadi.
The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.
Ukutyhilwa kweendudumo ezisixhenxe ekupheleni kwexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, elabonakaliswa kwangaphambili ngokutyhilwa kweendudumo ezisixhenxe ekuqaleni kwexesha lokutywinwa, kumele kusetyenziswe (umgca phezu komgca) kuloo nxalenye yencwadi kaDaniyeli enento yokwenza nemihla yokugqibela, yaye loo nxalenye yimbali efihlakeleyo yevesi yamashumi amane. Xa oko kutyhilwa sele kugqitywe ngokupheleleyo, njengoko kumelwe kukuvulwa kwetywina lesixhenxe, uThixo uya kuthulula umlilo woMoya waKhe oyiNgcwele phezu kwekhulu elinamashumi amane anesine amawaka, njengoko wenjenjalo kubafundi ngePentekoste. IPentekoste iyahambelana nomthetho weCawa osondelayo.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Kungokulangazelela okunzulu endijonge phambili ngako kwixesha apho iziganeko zemini yePentekoste ziya kuphindwa ngamandla amakhulu ngakumbi kunangalo xesha. UYohane uthi, ‘Ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu; laza ihlabathi lakhanyiswa bubuqaqawuli bayo.’ Ke ngoko, njengakwixesha lePentekoste, abantu baya kuliva inyaniso ithethwa kubo, elowo ngolwimi lwakhe.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“UThixo unako ukuphefumlela ubomi obutsha kuwo wonke umphefumlo onqwenela ngokunyanisekileyo ukumkhonza, yaye unako ukuchukumisa imilebe ngamalahle avuthayo avela esibingelelweni, aze ayenze ibe sisityebi ekudumiseni kwaKhe. Amawaka amazwi aya kuzaliswa ngamandla okuthetha iinyaniso ezimangalisayo zeLizwi likaThixo. Ulwimi oluthintithayo luya kukhululwa, yaye abanovalo baya kwenziwa bomelele ukuze banike ubungqina benyaniso ngenkalipho. Wanga iNkosi ingabanceda abantu baYo ukuba bahlambulule itempile yomphefumlo kuko konke ukungcola, baze bagcine unxulumano olusondeleyo ngolo hlobo kunye naYo, ukuze babe ngabathabatha inxaxheba kwimvula yamva xa iya kuthululwa.” Review and Herald, Julayi 20, 1886.
The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.
Ukuqala kwexesha lokutywinwa kubonakalisa isiphelo sexesha lokutywinwa. Ekuqaleni imvula yasemva yathululwa ngomlinganiselo, yaye ekupheleni ithululwa ngaphandle komlinganiselo. Ingelosi eyehla ngomhla we-11 kuSeptemba, 2001 yiyo kanye le ngelosi yehla ekupheleni kukaJulayi, 2023. Imbali yePentekoste yaqala ekuvukeni kukaKristu, yaye isiphelo sokuzaliseka okugqibeleleyo kwePentekoste sikukuvuka kwamakhulu alikhulu anamashumi amane anesine amawaka.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Isenzo sikaKristu sokuphefumlela phezu kwabafundi bakhe uMoya oyiNgcwele, nokubanika uxolo lwakhe, sasinjengamathontsi ambalwa phambi kwemvula eninzi eyayinokunikwa ngomhla wePentekoste.” Spirit of Prophecy, umqulu 3, 243.
Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.
UKristu waphefumlela phezu kwabafundi Bakhe emva kokuba evusiwe, kanye emva kokuba enyukele kuYise. Akuba ehlile ekudibaneni noYise, wabonakala kubafundi waza wabaphefumlela “amathontsi ambalwa” awandulela “izantyalantyala zemvula zePentekoste.” La mathontsi ambalwa amele ukuqala kwexesha lokutywinwa, kanti izantyalantyala zemvula zimele isiphelo. Ukuqala kwexesha lokutywinwa kuyaphindwa ekupheleni, yaye kanye njengoko uKristu waphefumlela phezu kwabafundi Bakhe ekuqaleni kwexesha lePentekoste, waphefumlela phezu kwabantu Bakhe bemihla yokugqibela ekupheleni kwelo xesha.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Amathambo awomileyo afuna ukuphefumlelwa nguMoya oyiNgcwele kaThixo, ukuze angene esenzweni, ngokungathi kungovuko oluvela kwabafileyo.” Bible Training School, December 1, 1903.
The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.
Ukufa kwamangqina amabini kubandakanya inyaniso yokuba abo babhengeza umyalezo wobuxoki waseNashville nowomhla we-18 Julayi 2020, benjenjalo bengamaLawodike. Uvuko lwamathambo awomileyo afileyo lumele utshintsho oluvela kwimeko yaseLawodike, eyimeko yokufa, lusiya kwimeko yaseFiladelfiya, engubomi. Umoya ovelisa uvuko nolu tshintsho ngumyalezo wesiprofeto.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“Ngawaphi na amandla esimele ukuba siwafumane kuThixo ukuze iintliziyo ezinomkhenkce, ezinonqulo olusemthethweni kuphela, zibone izinto ezingcono ezibalungiselelweyo—uKristu nobulungisa baKhe! Kwakufuneka isigidimi esinika ubomi ukuze sinike ubomi emathanjeni awomileyo.” Manuscript Releases, volume 12, 205.
The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.
Ixesha eliphakathi kokuvuka kukaKristu lahlulwa laba ngamaxesha amabini, elokuqala lalingamashumi amane eentsuku, awathi emva kwalo wenyuka, lalandelwa ziintsuku ezilishumi ngaphambi kwePentekoste. Amashumi amane angumqondiso wentlango, njengokuba kunjalo neentsuku ezintathu ezinesiqingatha okanye iwaka elinamakhulu amabini anamashumi amathandathu eminyaka okanye iintsuku.
When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.
Xa uMikayeli wehla ngoJulayi ka-2023, iintsuku ezintathu nesiqingatha zokufa ezitalatweni zaphela njengoko uKristu wayeqalisa umsebenzi wokudibanisa ubuThixo baKhe nobuntu phakathi kwekhulu elinamashumi amane anesine amawaka. Lowo msebenzi wawumelwe ziintsuku ezilishumi ezandulela iPentekoste, apho isono sabekwa ecaleni kwaza ubunye phakathi kwabazalwana bamiselwa. Ishumi limela inkqubo yokuvavanywa, yaye inkqubo yokuvavanywa yaphela ngePentekoste, emela umthetho weCawa.
At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.
Kwakule mbali kanye oko kwimbali ekwivesi yamashumi amane apho ookumkani abasibhozo basePersi nembali yomnqophiso phakathi kwamaYuda neRoma zimela inkqubo yokuvavanywa komfanekiso werhamncwa, inkqubo yokuvavanywa kweentombi iboniswa kwiintsuku ezilishumi ezikhokelela ePentekoste. Iimpondo ezawexukayo zobuProtestanti nobuRiphabhlikhi zihlangana kuloo mbali ukuze zenze umfanekiso werhamncwa, logama uphondo lokwenyaniso lobuProtestanti ludibanisa ubuntu babo noButhixo bukaKristu, ngaloo ndlela lusenza umfanekiso kaKristu kwinkqubo eyahlula iindidi ezimbini zabanquli.
The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.
Iziganeko zembali ezimelwe njengeendudumo ezisixhenxe zityhiliwe kwimbali emelwe ziindinyana zeshumi elinesithathu ukuya kweyeshumi elinesihlanu zikaDaniyeli ishumi elinanye, yaye zizonke zihambelana nembali efihlakeleyo yendinyana yamashumi amane, equkunjelwa kumthetho weCawe weCawa oza kufika kungekudala, apho ixesha lovavanyo lwabagcini beSabatha livaliweyo.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Kwakhona, le mizekeliso ifundisa ukuba akusayi kubakho xesha lovavanyo emva komgwebo. Xa umsebenzi weendaba ezilungileyo ugqityiwe, kulandela ngoko nangoko ukwahlulwa phakathi kwabalungileyo nabakhohlakeleyo, yaye ikamva lodidi ngalunye limiselwa ngonaphakade.” Christ’s Object Lessons, 123.
The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.
Ukwahlulwa kwabazizilumko nabazizidenge, amaLawodike namaFiladelfiya, okanye ingqolowa nokhula, kufezekiswa ziingelosi.
“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.
“Makukhule kunye kokubini ukhula nengqolowa kude kube sekuvunweni. Wandule ke umsebenzi wokwahlula wenziwe ziingelosi.” Selected Messages, incwadi 2, 69.
The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.
Umyalezo otyhilwa kanye phambi kokuba ukuvalwa kobabalo kufike uchaza umsebenzi wabantu bakaThixo, njengoko bemelwe ziingelosi. Umyalezo oqulethwe kula manqaku ngoku uyapapashwa kwihlabathi liphela ngeelwimi (iintetho) ezingaphezu kwamashumi amathandathu. Oku ngoku kuyazalisekiswa kanye phambi kokuba ukuvalwa kobabalo kufike, yaye ngumsebenzi wabantu bakaThixo bemihla yokugqibela ukuwuvakalisa lo myalezo. Umyalezo uchaza iziganeko ezimelwe njengeendudumo ezisixhenxe, yaye umsebenzi wokuqonda nowokuwuvakalisa lo myalezo uvelisa amava eentombi ezizizilumko.
We will continue this study in the next article.
Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.
“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.
“Emibonweni yasebusuku kwadlula phambi kwam umbono oncomekayo kakhulu. Ndabona ibhola enkulu yomlilo isiwa phakathi kwezindlu zobukhosi ezintle, zabangela ukutshatyalaliswa kwazo kwangoko. Ndeva umntu esithi: ‘Sasisazi ukuba izigwebo zikaThixo zazisiza phezu komhlaba, kodwa sasingazi ukuba ziya kufika ngokukhawuleza okungaka.’ Abanye, ngamazwi azaliswe yintlungu enkulu, bathi: ‘Nanisazi! Ngoko ke kutheni ningasixelelanga? Thina sasingazi.’ Macala onke ndeva kuthethwa amazwi afanayo engcikivo.”
“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.
“Ndavuka ndinembandezelo enkulu. Ndaphinda ndalala, ndaza ndabonakala ndikwisihlwele esikhulu. Umntu onegunya wayethetha kuloo ndibano, phambi kwakhe kwakolulwe imephu yehlabathi. Wathi le mephu imele isidiliya sikaThixo, ekufuneka silinywe. Njengoko ukukhanya okuvela ezulwini kwakukhanyisela nabani na, lowo wayefanele abonakalise oko kukhanya kwabanye. Izibane zazimele zilayitshwe kwiindawo ezininzi, yaye kwezo zibane kwakumele kulayitshwe nezinye izibane.”
“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.
Amazwi aphindwa kwakhona: ‘Nina niyityuwa yehlabathi; kodwa ukuba ityuwa ilahlekelwe bubumnandi bayo, iya kuphinda inongwe ngantoni na? Ayisasebenzi nto ukususela ngoko, ngaphandle kokuba ilahlwe phandle, inyathelwe ngabantu. Nina ningukukhanya kwehlabathi. Umzi omi phezu kwentaba awunakufihlwa. Kanjalo abantu abasibaseli isibane, basibeke phantsi kwesitya sokulinganisa, basibeka esiphathweni sezibane; size sikhanyisele bonke abangaphakathi endlwini. Makukhanye ngokunjalo ukukhanya kwenu phambi kwabantu, ukuze bayibone imisebenzi yenu emihle, bamzukise uYihlo osemazulwini.’ Mateyu 5:13–16.
“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.
“Ndabona imisinga yokukhanya ikhanya isuka ezixekweni nasezilalini, nakwiindawo eziphakamileyo neendawo ezisezantsi zomhlaba. ILizwi likaThixo lathotyelwa, yaye ngenxa yoko kwabakho izikhumbuzo zaKhe kuzo zonke izixeko neelali. Inyaniso yaKhe yavakaliswa ehlabathini liphela.
“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’
“Yandula ke loo mephu yasuswa, kwaza kwabekwa enye endaweni yayo. Kuyo kwakukhanya ukukhanya kuvela kwiindawo ezimbalwa kuphela. Intsalela yehlabathi yayisebumnyameni, kukho nje ukumenyezela kokukhanya apha naphaya. UMfundisi wethu wathi: ‘Obu bumnyama sisiphumo sokuba abantu balandele eyabo indlela. Baye banakekela utyekelo oludluliselwa ngelifa noluhlakulelwe kubo oluya ebubini. Benze ukubuza, nokugxeka, nokutyhola kwaba yeyona nto iphambili ebomini babo. Iintliziyo zabo azilunganga kuThixo. Bakufihlile ukukhanya kwabo phantsi kwesitya sokulinganisa.’”
“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.
“Ukuba wonke umkhosi kaKristu ebe enze umsebenzi wakhe, ukuba wonke umlindi ezindongeni zeZiyon ebe enike ixilongo isandi esicacileyo, ihlabathi ngesenokuba sele layiva kudala isigidimi sesilumkiso. Kodwa umsebenzi usemva ngeminyaka. Ngelixa abantu belele, uSathana usibe umkhondo phambi kwethu.” Testimonies, volume 9, 28, 29.