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# The Hidden History of Verse Forty - Number Four

Imbali Efihlakeleyo Yendinyana Yamashumi Amane — Inani Lesine

Testing and Triumph: The Formation of the Image of the Beast and the Sealing of the Wise

Uvavanyo noLoyiso: Ukuqulunqwa Komfanekiso Werhamncwa nokuTywinwa Kwezilumko

Author

Jeff Pippenger

Published

September 23, 2024

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The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Umgca wesiprofeto obonisa uvavanyo olumelwa kukusekwa komfanekiselo werhamncwa e-United States uhamba ngaxeshanye nemiqondiso emithathu emela umgca woMgaqo-siseko. Le migca ihamba ngaxeshanye, yaye inikela ngolwazi oluthile olujongana nomnye umgca. Kungenzeka njani ukuba abo baluphumeleleyo uvavanyo lomfanekiselo werhamncwa emva koko balungiselelwe ukuhamba ekukhanyeni okuvela kwigumbi letrone likaThixo, ngexesha lentshutshiso eliqala kumthetho weCawa e-United States? Yintoni kanye kanye ngovavanyo lokusekwa komfanekiselo werhamncwa etywina iintombi ezizizilumko kumava azivumela ukuba zihambe zidlule kwixesha lentshutshiso eliqala kumthetho weCawa, xa uwexuko lwesizwe lulandelwa yintshabalalo yesizwe, yaye uSathana aqalisa imisebenzi yakhe emangalisayo?

> “It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

> “Akunakwenzeka ukunika nawuphi na umbono wamava abantu bakaThixo abaya kuba besaphila emhlabeni xa uzuko lwasezulwini nokuphindwa kweentshutshiso zexesha elidlulileyo kudityanisiwe. Baya kuhamba ekukhanyeni okuphuma etroneni kaThixo. Ngoncedo lweengelosi kuya kubakho unxibelelwano olungapheziyo phakathi kwezulu nomhlaba. Kwaye uSathana, engqongwe ziingelosi ezingendawo, yaye ezibanga ukuba unguThixo, uya kwenza imimangaliso yazo zonke iintlobo, ukuze akhohlise, ukuba kunokwenzeka, nabona banyuliweyo.” Testimonies, volume 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

USisi White uphawula ngomyalezo uKristu awawubonisa kwindlu yesikhungu eKapernahum, obhalwe kuYohane isahluko sesithandathu. Iingxelo zakhe zifumaneka kwincwadi ethi The Desire of Ages, kwisahluko esinesihloko esithi The Crisis in Galilee. Apho ugxininisa ukuba uKristu akazange enze nanyameko yokuthintela uvukelo olwenzeka kuYohane isahluko sesithandathu, nangona wayesazi ngokupheleleyo ukuba ngelo xesha wayeza kuphulukana nabafundi abaninzi ngakumbi kunalo naliphi na elinye ixesha enkonzweni yaKhe phakathi kwabantu.

> “When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

> “Xa uYesu wayeveza inyaniso evavanyayo eyabangela ukuba abaninzi kubafundi baKhe babuye umva, wayesazi into eya kuba sisiphumo samazwi aKhe; kodwa wayenenjongo yenceba awayefanele ayizalise. Wabona kwangaphambili ukuba ngelixa lovavanyo wonk’ umfundi waKhe amthandayo wayeya kuvavanywa ngokuqatha. Intlungu yaKhe eGetsemane, ukungcatshwa kwaKhe nokubethelelwa kwaKhe emnqamlezweni, zaziza kuba kubo sisilingo esibuhlungu kakhulu. Ukuba kwakungazange kunikwe luvavanyo lwangaphambili, abaninzi ababeshukunyiswa zizizathu zobuqu bokuzicingela bodwa ngebabehlangene nabo. Xa iNkosi yabo yagwetywayo endlwini yomgwebo; xa isihlwele esamkhahlela njengokumkani waso samfuthela saza samthuka; xa isihlwele esigculelayo sakhala sisithi, ‘Mbethele emnqamlezweni!’—xa amabhongo abo asemhlabeni adaniswa, aba bazifunelayo ngezabo, ngokulahla ukunyaniseka kwabo kuYesu, ngebabelethe phezu kwabafundi usizi olukrakra noluxinzelela intliziyo, ukongezelela kwintlungu yabo nokudaniswa kwabo ekutshatyalalisweni kwawona mathemba abo abewathanda kakhulu. Ngaloo yure yobumnyama, umzekelo wabo babemfulathele unokuba watsalela nabanye ukuba bahambe nabo. Kodwa uYesu wayizisa le ngxaki ngelo xesha ekubeni, ngobukho baKhe siqu, wayesenako ukomeleza ukholo lwabalandeli baKhe abanyanisekileyo.”

> “Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

> “UMkhululi onenceba, owathi, enolwazi olupheleleyo ngentshabalalo eyayimlindele, ngobunono walungisa indlela yabafundi, wabalungiselela uvavanyo lwabo olukhulu kunazo zonke, waza wabomeleza ngenxa yovavanyo lokugqibela!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Umthetho weCawa yiwona uvavanyo lokugqibela apho isimilo sibonakaliswa khona. Phambi kovavanyo lokugqibela uKristu, ongaguqukiyo nakanye, uvumela uvavanyo apho isiphelo esingunaphakade sabantu baKhe siya kugqitywa khona. Luvavanyo ekufuneka belupasile ngaphambi kokuba batywinwe, nangaphambi kokuba ixesha labo lovavanyo livalwe kumthetho weCawa. Luvavanyo lwesiprofeto olulungiselela iintombi ezilumkileyo “uvavanyo lwazo olusisithsaba, kwaye luzomeleza ngenxa yovavanyo lokugqibela!” “Uvavanyo lwazo olusisithsaba” lolona vavanyo lwazo luphambili, kuba iintombi ezilumkileyo ngabo “bahlanjululwayo, benziwa mhlophe, bavavanywa.” Uvavanyo lokugqibela luluvavanyo lwazo olusisithsaba, yaye ngelo xesha lovavanyo, iintombi ezilumkileyo “ziya kuhamba ekukhanyeni okuvela etroneni kaThixo”. Yintoni na, phakathi kwenkqubo yovavanyo emelwe “njengokwakhiwa komfanekiso werhamncwa,” elungiselela iintombi ezilumkileyo uvavanyo olusisithsaba yaze yazivumela ukuba zihambe ekukhanyeni okuvela etroneni kaThixo? Kuyintoni oko kukhanya kuphuma etroneni kaThixo?

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Yaye ke wayitywina itywina lesixhenxe, kwabakho ukuthi cwaka ezulwini ixesha elingangesiqingatha seyure. Ndaza ndabona izithunywa zezulu ezisixhenxe ezimiyo phambi koThixo; zaza zanikwa amaxilongo asixhenxe. Kweza esinye isithunywa sezulu, sema esibingelelweni, siphethe isitya segolide sokuqhumisela; sanikwa isiqhumiso esininzi, ukuba asinikele kunye nemithandazo yabo bonke abangcwele phezu kwesibingelelo segolide esasiphambi kwetrone. Umsi wesiqhumiso, owawuhamba nemithandazo yabangcwele, wenyuka waya phambi koThixo uphuma esandleni sesithunywa sezulu. Saza isithunywa sezulu sasithabatha isitya sokuqhumisela, sasisalisa ngomlilo wasesibingelelweni, sawuphosa emhlabeni; kwabakho amazwi, neendudumo, nemibane, nenyikima. ISityhilelo 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

Ngemihla yokugqibela, kwixesha apho umzekeliso weentombi ezilishumi uzalisekiswa khona nabangamakhulu alikhulu anamashumi amane anesine amawaka betywinwa, itywina lesixhenxe liyavulwa, yaye libonisa umlilo uphoswa emhlabeni njengempendulo kwimithandazo yabangcwele. Umlilo ophoswayo phantsi ekuzalisekisweni kokugqibela nokugqibeleleyo komzekeliso weentombi ezilishumi ngumyalezo wesikhalo sasezinzulwini zobusuku, njengoko wafuziselwa kukuthululwa koMoya oyiNgcwele entlanganisweni yenkampu yase-Exeter, nangokuthululwa koMoya oyiNgcwele ngePentekoste, apho wona wawumelwe khona njengomlilo. Qaphelani amagqabantshintshi kaDade White ngomyalezo wesikhalo sasezinzulwini zobusuku.

> “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.

> “Abo balalayo umyalezo wokuqala babengenakuncedwa ngowesibini; kananjalo abazange bancedwe sisikhalo saphakathi kobusuku, esasimele ukubalungiselela ukuba bangene noYesu ngokholo baye kweyona ndawo ingcwele yengcwele engcwele yasezulwini. Kwaye ngokwala loo miyalezo mibini yangaphambili, benze ukuqonda kwabo kwaba mnyama kangangokuba abanakubona kukhanya kumyalezo wengelosi yesithathu, obonisa indlela eya kweyona ndawo ingcwele. Ndabona ukuba njengokuba amaYuda ambethelelayo uYesu emnqamlezweni, ngokunjalo amabandla angawobizo kuphela ayeyibethelele le miyalezo emnqamlezweni, yaye ngenxa yoko awanalo ulwazi lwendlela eya kweyona ndawo ingcwele, kwaye akanakuncedwa kukuthethelela kukaYesu apho. NjengamaYuda, awanikela amadini awo angento, nawo anyusela imithandazo yawo engenamsebenzi kwigumbi awalisileyo uYesu; yaye uSathana, ekholisekile yile nkohliso, uthabatha isimilo sobuhedeni, aze akhokelele iingqondo zaba bazibiza ngokuba bangamaKristu kuye ngokwakhe, esebenza ngamandla akhe, ngemiqondiso yakhe nangezimanga ezixokisayo, ukuze abaqinise emgibeni wakhe.” Early Writings, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

Kwimbali yamaMillerite uvavanyo lomyalezo wesikhalo sasezinzulwini zobusuku “lwalukukubalungiselela ukuba bangene noYesu ngokholo eYona Ndawo iNgcwele yengcwele yasezulwini.” Umyalezo wesikhalo sasezinzulwini zobusuku osetyenziswa ngoku nawo umele uvavanyo lokubunjwa komfanekiselo werhamncwa. Zombini ziluvavanyo olukhokelela ekuvalweni kwexesha lobabalo, apho isimilo sibonakaliswa khona. Xa amaMillerite angena eYona Ndawo iNgcwele ngokholo, ukholo lwawo lwaphinda lwavavanywa. Ukholo lwamakhulu alikhulu anamashumi amane anesine amawaka luya kuvavanywa emthethweni weCawa, kodwa banikwe isithembiso sokuba baya kukhuseleka, kuba baya kuhamba “ekukhanyeni okuphumayo” kwitywina lesixhenxe, elavulwa xa umyalezo wesikhalo sasezinzulwini zobusuku waqala ukutyhilwa ngoJulayi ka-2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Umyalezo owatyhilwayo ngelo xesha umiswa ngenkqubo yomgca phezu komgca, leyo eyinkqubo yemvula yasemva. Imvula yasemva yaqalisa ukutshiza ngowama-2001, yaye kwaqalisa uvavanyo lokugqibela lwe-Adventism. NgoJulayi ka-2023 kwaqalisa ixesha lokugqibela kwinkqubo yovavanyo egqibela emthethweni weCawa, xa umyalezo wesikhalo sasezinzulwini zobusuku, okwakwimvula yasemva, okwakwisanda solwazi esiveliswa xa kususwa itywina lesixhenxe, yaye okwakwikutyhilwa kwezandi ezisixhenxe zokuduma kwakunye neSityhilelo sikaYesu Kristu. Yonke imigca emele ukutyhilwa kokukhanya kwesiprofeto ichongiwe njengeyatyhilwayo kwimbali efihlakeleyo yendima yamashumi amane kaDaniyeli isahluko seshumi elinanye.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Kulo mbali yembali ifihlakeleyo kumelwe umgca weempawu ezintathu eziphambili zoMgaqo-siseko. Ngumgca wexesha xa ibandla norhulumente bedibana ukuze benze umfanekiso werhamncwa. Uqulethe umgca wesiprofeto ojolise kubongameli base-United States, ababonisa amandla neendlela zemizabalazo yezopolitiko eyenzeka kwimbali yophondo lweRiphabhlikhi lwerhamncwa lomhlaba. Loo mgca uquka iimbali ezifanayo zamaqela omabini amakhulu ezopolitiko e-United States. Loo mgca unxulumene ngokusondeleyo nophondo lobuProtestanti obuwileyo ukusuka ekuqaleni kwalo ngo-1844, de buphange ulawulo lorhulumente woluntu kumthetho weCawa.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Indima yesiprofeto yobuProtestanti obuwexukileyo iquka ubungqina boBukhosi bamaHasmonaean njengophawu lobuProtestanti obuwexukileyo. Kwisizinda somgca wophondo lobuProtestanti obuwexukileyo kukwakho nomgca webandla lamaSeventh-day Adventist laseLawodike. Kumgca wobuAdventist baseLawodike kuphuma umgca wamakhulu alikhulu anamashumi amane anesine amawaka. Loo mbali ifihlakeleyo nayo inomgca wobuSilamsi wentlekele yesithathu. IRashiya inomgca, iZizwe eziManyeneyo zinomgca, yaye ke ngoko, amandla opopu anomgca.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Ukuba umfundi wesiprofeto ezinikela njengomBereya ophila kwimihla yokugqibela, uya kuzondla ngemigca echongiweyo kwimbali efihlakeleyo yevesi yamashumi amane. Umfundi wesiprofeto uya kuyithabatha incwadi esandleni sengelosi aze ayidle. Kwandule ke, xa kufika uvavanyo lokugqibela lomthetho weCawa, akayi kuba efikelele nje ekuqondeni isigidimi sesikhalo saphakathi kobusuku esatyhilwayo, kodwa uya kuqonda ngokupheleleyo nendlela umfanekiso werhamncwa owasekwa ngayo eUnited States.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Ukukhanya kophawu lwesixhenxe kuphuma etroneni, yaye, ngokomxholo womzekeliso weentombi ezilishumi, luyisigidimi sesikhalo sasezinzulwini zobusuku. Isigidimi sesikhalo sasezinzulwini zobusuku sesona silungiselela iintombi ezilumkileyo ixesha apho iintshutshiso zexesha elidluleyo ziphindwayo.

> “In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

> “Ekuphononongeni imbali yethu yangaphambili, ndakuba ndihambe kuwo onke amanyathelo enkqubela ukuya kwindawo esimi kuyo ngoku, ndinokuthi, Makabongwe uThixo! Njengoko ndibona oko uThixo akwenzileyo, ndizaliswa kukumangaliswa, nangokuthembela kuKristu njengenkokeli. Asinalutho esimele siloyike ngekamva ngaphandle kokuba singayilibala indlela iNkosi esikhokele ngayo, nemfundiso yaYo kwimbali yethu yangaphambili.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

INkosi ikhokelela abantu baYo kwinkqubo yokuvavanywa eyaqala ngoJulayi 2023. Ukukhokela kwaYo kuquke ukuvulwa kweLizwi lesiprofeto ngokunxulumene nembali efihlakeleyo yevesi yamashumi amane. Loo mbali ichaza indlela umfanekiso werhamncwa owenziwa ngayo eUnited States, yaye ke ngokuqinisekileyo ingaphezulu kakhulu kunaloo nxalenye yeziganeko zexesha lokugqibela kuphela. Xa sizifumana sikuloo mvavanyo ugqwesileyo emthethweni weCawa, xa iintshutshiso zexesha elidlulileyo ziqalisa ukuphindwa, “asinanto yokoyika ngekamva ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo, nemfundiso yaYo kwimbali yethu edlulileyo.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

Ngomthetho weCawe uLwesihlanu imbali “edlulileyo” iya kuphindwa ngexesha lokusekwa komfanekiso werhamncwa eUnited States. INgonyama yesizwe sakwaYuda ityhile umyalezo wokugqibela yaza yakhokela abantu baYo kwimbali efihlakeleyo yevesi yamashumi amane. Apho Yafundisa abantu baYo ukuba banganeli nje kukuqonda iLizwi laYo lesiprofeto, kodwa kwanenyhweba noxanduva lokufikelela kumava afanelekileyo ukuze babe phakathi kwabo bantu baYo babeza kuba ngabameli baYo kwintlekele yokugqibela.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Olunye lweempawu zobuprofeti zaba bantu kukuba bayayazi indlela yokuhamba ngokukhanya okuvela etroneni. Oko kukhanya kukukhanya kwembali efihlakeleyo yevesi yamashumi amane, echaza ngokweenkcukacha ezincinane amandla enkolo, ezopolitiko, ezentlalo nezoqoqosho abandakanyekileyo ekumiseni umfanekiselo werhamncwa eUnited States. Ukukhanya okuqondwayo ngokuphathelele le mbali ingcwele kuveliswa ngokusetyenziswa komgca phezu komgca, apha kancinane nalaphaya kancinane, yaye kokukhanya okuchaza imbali xa iintshutshiso zexesha elidlulileyo ziphinda ziqaliswa kwakhona.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Abo bayiqondayo ukwanda kolwazi ngabazizilumko, yaye ukwanda kolwazi kuphathelele ukumiliselwa komfanekiso werhamncwa; yaye izilumko ziya kuyiqonda kwangaphambili imbali yokumiliselwa komfanekiso werhamncwa ehlabathini phambi kokufika kwaloo mbali. UYesu, njengoAlfa noOmega, usoloko ebonakalisa isiphelo sento ngesiqalo sento.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Kubalulekile ukuqaphela ukuba esi sicatshulwa apho uDade White achaza khona ukuba abantu bakaThixo baya kuhamba ekukhanyeni okuphumayo etroneni sisiphelo sesahluko sokuqala kwiTestimonies, umqulu wesithoba. Esi sahluko siqala kwiphepha leshumi elinanye, ngoko ke esi sahluko siqala ku-nine-eleven yaye siphela ngokuchaza umthetho weCawa. Sichaza ixesha apho umfanekiselo werhamncwa umiswa khona baze abalikhulu elinamashumi amane anesine amawaka babonakaliswe, kodwa kuphela ukuba unokholo lokusibona eso sahluko ngaloo ndlela.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Njengokuba iyinxalenye yokuqala yomqulu wesithoba, ivula ngolo chazo, ize isebenzise isihloko esithi, Ukuza kukaKumkani. Ngokucacileyo ibhekisa kungekuphela nje ekuBuyeni kwesibini kukaKristu, kodwa kwanakwumzekeliso weentombi ezilishumi, kuba isihloko secandelo ke sicaphula uPawulos.

> “Section 1—For the Coming of the King

> “ICandelo 1—Ukuza KukaKumkani

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

> “‘Kusasele kancinane, yaye Lowo uzayo uya kuza, yaye akayi kulibala.’ Hebhere 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

Ezi ndinyana zimbini zilandelayo zishiywe ngaphandle, kodwa zinegalelo ekukhanyeni kwesi sicatshulwa.

> For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

> Kuba kusekho kancinane kakhulu, lowo uzayo uya kuza, akayi kulibala. Ke lona ilungisa liya kuphila ngokholo; ke ukuba umntu ubuyela umva, umphefumlo wam awuyi kukholiswa nguye. Ke thina asingabo abo babuyela umva besiya entshabalalweni; koko singababo bakholwayo, ukuze kusindiswe umphefumlo. Hebhere 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

UPawulos wayebhekisela kuHabhakuki apho iintombi ezizizilumko ezithembekileyo zithelekiswa nabo uPawulos athi “bayabuyela umva baye entshabalalweni.” UHabhakuki wakuthetha ngolu hlobo:

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Khangela, umphefumlo wakhe ozikhukhumezayo awuthe tye kuye; kodwa olilungisa uya kuphila ngokholo lwakhe. Habakuki 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Ixesha lokulibazisa likaHabakuki lilingana nexesha lokulibazisa leentombi ezilishumi, yaye isahluko esingokufika koKumkani, sinxulumene namazwi kaPawulos athatyathwe kumaHebhere, sichonga uzaliseko olugqibeleleyo nokusetyenziswa kwesi sahluko ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Elo xesha laqala ngomhla we-11 Septemba 2001 yaye liphela kumthetho weCawa, ongowokugqibela ubunzima be-Adventism yaseLawodike, obuthi emzekelisweni weentombi ezilishumi bube kukubonakaliswa kwesimilo ngexesha lomthetho weCawa. Iindima zokugqibela zesi sahluko zithetha ngomthetho weCawa, yaye isahluko siqala ngokuthetha ngomhla we-11 Septemba 2001.

> “The Last Crisis

> “Ingxaki Yokugqibela”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Siphila kwixesha lokugqibela. Imiqondiso yamaxesha ezaliseka ngokukhawuleza ivakalisa ukuba ukuza kukaKristu kusondele kakhulu. Iimini esiphila kuzo zinesidima kwaye zibalulekile. UMoya kaThixo uya urhoxiswa emhlabeni ngokuthe ngcembe kodwa ngokuqinisekileyo. Izibetho nezigwebo sele ziwela phezu kwabo basidela ubabalo lukaThixo. Iintlekele ezisemhlabeni naselwandle, imeko yoluntu engazinzanga, izilumkiso zemfazwe, zizibonakaliso ezoyikekayo. Zixela kwangaphambili iziganeko ezisondelayo zobukhulu obukhulu kunene.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Amagunya obubi ayahlanganisa imikhosi yawo yaye ayazimanyanisa. Ayaziqinisa ngenxa yengxaki yokugqibela enkulu. Iinguqu ezinkulu sele ziza kwenzeka emhlabeni wethu, yaye iintshukumo zokugqibela ziya kukhawuleza.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Imeko yezinto ehlabathini ibonisa ukuba amaxesha enzima asondele kanye phezu kwethu. Amaphephandaba emihla ngemihla azaliswe zizalathiso zongquzulwano oloyikekayo kwixesha elikufuphi. Ubuqhophololo obunesibindi buyenzeka rhoqo. Uqhankqalazo luqhelekile. Ubusela nokubulala kwenziwa macala onke. Abantu abaphethwe ziidemon bathabatha ubomi bamadoda, babafazi, nobabantwana abancinane. Abantu batshonile ekukhotyokisweni bububi, yaye zonke iintlobo zobubi zixhaphakile.

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “Utshaba luphumelele ekugqwetheni ubulungisa nasekuzaliseni iintliziyo zabantu ngomnqweno wenzuzo yokuzingca. ‘Ubulungisa bumi kude; ngokuba inyaniso iwile esitalatweni, nokusesikweni akunako ukungena.’ Isaya 59:14. Kwiidolophu ezinkulu kukho izihlwele eziphila ebuhlwempu nasekubandezelekeni, ziphantse ukuswela ukutya, indawo yokuhlala, neengubo; lo gama kwezo zixeko zikwanjalo kukho abo banokungaphezu koko intliziyo enokukunqwenela, abaphila ngobunewunewu, bechitha imali yabo kwizindlu ezihonjiswe ngobutyebi, ekuhombiseni iziqu zabo, okanye, okubi ngakumbi, ekwaneliseni inkanuko zenyama, etywaleni, ecubeni, nakwezinye izinto ezitshabalalisa amandla engqondo, ziphazamise ingqondo, zize zihlise umphefumlo. Izikhalo zoluntu olulambayo zinyukela phambi koThixo, lo gama ngazo zonke iintlobo zengcinezelo nobuqhetseba abantu beqokelela ubutyebi obukhulu gqitha.”

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Ngesinye isihlandlo, xa ndandiseSixekweni saseNew York, ngexesha lasebusuku ndabizelwa ukuba ndibone izakhiwo ziphakama umgangatho phezu komnye zisinga ezulwini. Ezi zakhiwo zazibhengezwa njengezingenakutsha ngumlilo, yaye zazakhiwe ukuze kuzukiswe abanini bazo nabazakheli bazo. Eziphakamileyo nangakumbi zaya zinyuka ezi zakhiwo, yaye kuzo kwasetyenziswa ezona zinto zibiza kakhulu. Abo zazizezabo ezi zakhiwo babengazibuzi: ‘Singamzukisa njani na ngcono uThixo?’ INkosi yayingekho ezingqondweni zabo.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Ndacinga ndathi: “Akwaba abo bachitha ubuncwane babo ngolu hlobo bebebona ikhondo labo njengoko uThixo elibona! Baqokelela izakhiwo ezintle nezibabazekayo, kodwa hayi indlela obubudenge ngayo emehlweni oMlawuli wendalo yonke obu bucwangciso nokuceba kwabo. Abafundi ngamandla onke entliziyo nengqondo indlela abanokumzukisa ngayo uThixo. Bayilibele le nto, eyona mbopheleleko yokuqala yomntu.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Njengoko ezi zakhiwo zide kangaka zazisakhiwa, abanini bazo bavuya ngozidla olunamabhongo kuba babenemali yokuyisebenzisa ekuzaneliseni bona ngokwabo nasekuvuseleleni umona kubamelwane babo. Inxalenye enkulu yemali ababeyityale ngolo hlobo yayifunyenwe ngokucudisa, ngokubacinezela kabuhlungu amahlwempu. Balibala ukuba ezulwini kugcinwa ingxelo yawo onke amashishini nentengiselwano; sonke isivumelwano esingenabulungisa, sonke isenzo sobuqhophololo, sibhalwe khona. Ixesha liyeza xa, ngobuqhophololo babo nangokuzidla kwabo okunesingqala, abantu baya kufikelela kwinqanaba iNkosi engayi kubavumela ukuba baligqithe, yaye baya kufunda ukuba kukho umda ekunyamezeleni kukaYehova.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Umfanekiso owalandelayo owadlulayo phambi kwam wawungowesilumkiso somlilo. Abantu bajonga izakhiwo eziphakamileyo ekwakusithiwa azinakubanjwa ngumlilo baza bathi: ‘Zikhuselekile ngokupheleleyo.’ Kodwa ezo zakhiwo zatshiswa zaphela ngokungathi zenziwe ngetela. Iinjini zokucima umlilo azinakwenza nto ukunqanda intshabalalo. Abacimi-mlilo abakwazanga ukusebenzisa ezo njini.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “Ndiyalelwe ukuba xa ixesha leNkosi lifika, ukuba kungabikho lutshintsho lwenzekileyo ezintliziyweni zabantu abanekratshi nabasukela amabhongo, abantu baya kufumanisa ukuba isandla esasinamandla okusindisa siya kuba namandla okutshabalalisa. Akukho mandla asemhlabeni anokunqanda isandla sikaThixo. Akukho nto yakwakha inokusetyenziswa ekwakhiweni kwezakhiwo eya kuzikhusela ekutshatyalalisweni xa ixesha elimiselweyo nguThixo lifika lokuthumela impindezelo ebantwini ngenxa yokungawuthobeli kwabo umthetho waKhe nangenxa yamabhongo abo okuzingca.”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Abakho baninzi, kwanaphakathi kwabafundisi nabaphathi bombuso, abaziqondayo izizathu ezisisiseko semeko yangoku yoluntu. Abo babambe iintambo zolawulo ababinamandla okusombulula ingxaki yokonakala kokuziphatha, ubuhlwempu, ukuswela, nolwaphulo-mthetho olwandayo. Bazabalaza ngelize ukuze babeke imisebenzi yorhwebo phezu kwesiseko esikhuselekileyo ngakumbi. Ukuba abantu bebeya kunika ingqalelo engakumbi kwimfundiso yelizwi likaThixo, bebeya kufumana isisombululo seengxaki ezibadidayo.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “IZibhalo zichaza imeko yehlabathi kanye phambi kokubuya kwesibini kukaKristu. Ngabantu abathi ngokuphanga nangokuxhaphaza bazibhakelele ubutyebi obukhulu, kubhaliwe kwathiwa: ‘Niziqokelele ubutyebi bemihla yokugqibela. Yabonani, umvuzo wabasebenzi abavune amasimi enu, lowo niwubambileyo ngobuqhetseba, uyakhala; nezikhalo zabavuni zingene ezindlebeni zeNkosi yemikhosi. Niphile kamnandi emhlabeni, naza naphila ngokuzibhubhisa; nityebise iintliziyo zenu, njengomhla wokuxhela. Nimgwebile, nambulala olilungisa; akani chasi.’ Yakobi 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Kodwa ngubani ofunda izilumkiso ezinikwa yimiqondiso yamaxesha ezaliseka ngokukhawuleza? Yiyiphi impembelelo eyenziwa kubantu behlabathi? Luluphi utshintsho olubonakalayo kwisimo sabo sengqondo? Akusekho ngaphezu koko kwabonakalayo kwisimo sengqondo sabemi behlabathi likaNowa. Bezitshonile kwimicimbi nasolonwabisweni lwehlabathi, abantu bangaphambi konogumbe ‘abazi kwada kweza unogumbe, wabathabatha bonke.’ Mateyu 24:39. Babenazo izilumkiso ezazithunyelwe zivela ezulwini, kodwa bala ukuziphulaphula. Kanti namhlanje ihlabathi, lingakhathali kwaphela ngelizwi likaThixo elilumkisayo, likhawulezela ekonakaleni okungunaphakade.

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

> “Ihlabathi linyakaziswa ngumoya wemfazwe. Isiprofeto sesahluko seshumi elinanye sikaDaniyeli sele siphantse safikelela ekuzalisekeni kwaso okupheleleyo. Kungekudala iziganeko zembandezelo ekuthethwa ngazo kwiziprofeto ziya kwenzeka.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

> “‘“Yabonani, iNkosi ilenza ihlabathi lingabi nanto, ilenza libe yinkangala, ilijikela phantsi, ize ibasasaze kude abemi balo…. Kuba begqithile emithethweni, batshintsha ummiselo, bawaphula umnqophiso ongunaphakade. Ngenxa yoko isiqalekiso silidla ihlabathi, nabo bahlala kulo baphanzile…. Ukuvuya kwamagubu kuyaphela, ingxolo yabavuyayo iyatshabalala, novuyo lwehadi luyaphela.’ Isaya 24:1–8.

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

> “‘Yeha imini! ngokuba usondele umhla kaYehova, yaye uya kuza njengentshabalalo evela kuSomandla…. Imbewu ibolile phantsi kwamagada ayo, oovimba bashiyelekile, izindlu zokugcina iinkozo zidilikile, ngokuba ingqolowa yomile. Izilwanyana zincwina njani na! imihlambi yeenkomo ididekile, ngenxa yokuba ingenadlelo; ewe, nemihlambi yezimvu ishiywe iyinkangala.’ ‘Umdiliya womile, nomkhiwane ubunile; umrharnate, nomthi wesundu nawo, nomthi wama-apile, ewe, yonke imithi yasendle yomile; ngenxa yokuba uvuyo luphelile phakathi koonyana babantu.” Yoweli 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

> “‘Ndinentlungu entliziyweni yam kanye; … andinakuthula, ngokuba wena, mphefumlo wam, ukuvile ukukhala kwexilongo, isilumkiso semfazwe. Intshabalalo phezu kwentshabalalo iyabhengezwa; ngokuba lonke ilizwe liphangiwe.’ Yeremiya 4:19, 20.

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

> “‘Ndalibona ihlabathi, yaye, khangela, lalingenabume, lingenanto; namazulu, yaye ayengenakukhanya. Ndazibona iintaba, yaye, khangela, zazingcangcazela, neenduli zonke zazishukuma kancinane. Ndakhangela, yaye, khangela, kwakungekho mntu, neentaka zonke zezulu zazibalekile. Ndakhangela, yaye, khangela, indawo echumileyo yayiyintlango, nezixeko zayo zonke zazidiliziwe.’ Iindima 23–26.

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

> “‘“Yeha! kuba lukhulu olo suku, kangangokuba akukho lunjengalo: lixesha lembandezelo kaYakobi; kodwa uya kusindiswa aphume kulo.” Yeremiya 30:7.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Asingabo bonke abakule hlabathi abaye bathabatha icala lotshaba ngokuchasene noThixo. Asingabo bonke abaye baba ngabangenantembeko. Kukho abambalwa abathembekileyo abanyanisekileyo kuThixo; kuba uYohane uyabhala athi: ‘Naba abagcina imithetho kaThixo, nokholo lukaYesu.’ ISityhilelo 14:12. Kungekudala idabi liya kuqhutywa ngamandla phakathi kwabo bakhonza uThixo nabo bangamkhonzisiyo. Kungekudala konke okunokushukunyiswa kuya kushukunyiswa, ukuze ezo zinto zingenakushukunyiswa zihlale zimi.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “USathana ungumfundi weBhayibhile okhutheleyo. Uyazi ukuba ixesha lakhe lifutshane, yaye uzama ngazo zonke iindlela ukuphikisa umsebenzi weNkosi kulo mhlaba. Akunakwenzeka ukunika nawuphi na umbono wamava abantu bakaThixo abaya kuba besaphila emhlabeni xa uzuko lwasezulwini nokuphindaphindwa kweentshutshiso zexesha elidluleyo kudityanisiwe. Baya kuhamba ekukhanyeni okuvela etroneni kaThixo. Ngabathunywa bezulu kuya kubakho unxibelelwano oluqhubekayo phakathi kwezulu nomhlaba. Yaye uSathana, engqongwe ziingelosi ezingendawo, yaye ezibanga ukuba unguThixo, uya kwenza imimangaliso yeentlobo zonke, ukuze alahlekise, ukuba kunokwenzeka, nabanyulwa kanye. Abantu bakaThixo abayi kufumana ukhuseleko lwabo ekwenzeni imimangaliso, kuba uSathana uya kuyixelisa imimangaliso eya kwenziwa. Abantu bakaThixo abaye bavavanywa baza baqinisekiswa baya kufumana amandla abo kuphawu ekuthethwe ngalo kuEksodus 31:12–18. Bamele ukuma ngokuqinileyo phezu kwelizwi eliphilileyo: ‘Kubhaliwe kwathiwa.’ Lona kuphela isiseko abanokuma kuso ngokukhuselekileyo. Abo baye bawaphula umnqophiso wabo noThixo ngaloo mini baya kuba bengenaThixo bengenathemba.

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Abo banquli bakaThixo baya kwahlulwa ngokukodwa ngokubhekisele kwabo kumthetho wesine, kuba lo ngumqondiso wamandla kaThixo okudala, nobungqina bebango Lakhe phezu komntu lokuba amhloniphe aze amnqule. Abangendawo baya kwahlulwa ngemizamo yabo yokudiliza isikhumbuzo soMdali nokuphakamisa iziko laseRoma. Kumbandela wale ngxabano yonke iNgqobhoko iya kwahlulwa ibe zizididi ezibini ezikhulu, abo bagcina imithetho kaThixo nokholo lukaYesu, nabo banqula irhamncwa nomfanekiso walo, baze bamkele uphawu lwalo. Nangona ibandla norhulumente baya kudibanisa amandla abo ukuze banyanzele bonke, ‘abancinane nabakhulu, abazizityebi nabangamahlwempu, abakhululekileyo nabangamakhoboka,’ ukuba bamkele uphawu lwerhamncwa, kanti ke abantu bakaThixo abayi kulwamkela. ISityhilelo 13:16. Umprofeti wasePatmos ubona ‘abo baloyisileyo irhamncwa, nomfanekiso walo, nophawu lwalo, nenani legama lalo, bemi phezu kolwandle lweglasi, bephethe iihadi zikaThixo,’ becula ingoma kaMoses neyeMvana. ISityhilelo 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

> “Iimvavanyo nezilingo ezoyikekayo zilindele abantu bakaThixo. Umoya wemfazwe uvusa iintlanga ukusuka kwesinye isiphelo sehlabathi kuse kwesinye. Kodwa phakathi kwexesha lembandezelo elizayo,—ixesha lembandezelo elinjalo elingazange libekho ukusukela oko kwabakho uhlanga,—abantu bakaThixo abanyuliweyo baya kuma bengashukunyiswa. USathana nemikhosi yakhe abayi kuba nako ukubatshabalalisa, kuba iingelosi ezinamandla amakhulu ziya kubakhusela.” Testimonies, volume 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Abalikhulu neengamashumi amane anesine amawaka, abangaba “ngabantu bakaThixo abalingiweyo nabavavanyiweyo” “abantu baKhe abanyuliweyo,” “baya kuma bengashukumi” xa “iintshutshiso zexesha elidlulileyo” ziphindwa. Ukukhanya abaya “kuhamba kuko” kukukhanya kwesigidimi setywina lesixhenxe, esisisikhalo sasezinzulwini zobusuku, esikukukhanya okuchonga ukumiselwa komfanekiselo werhamncwa.

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