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# The Book of Daniel - Number Sixty-Six

Incwadi kaDaniyeli - Inani Lamashumi Amathandathu Anesithandathu

Unveiling the Prophetic Symphony: The Sealing Time, Latter Rain, and the Call Out of Babylon

Ukutyhilwa koMculo oyiNgqamana woBuprofeti: Ixesha lokuTywinwa, iMvula yaSemva, kunye noBizo lokuPhuma eBhabhiloni

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Jeff Pippenger

Published

January 30, 2024

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The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that when “we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).

Isiqendu esisihlolileyo kwinqaku elingaphambili sathi, “ukuthululwa okukhulu koMoya oyiNgcwele” kwesahluko seshumi elinesibhozo seSityhilelo, “asiyi kuza side sibe nabantu abakhanyiselweyo, abazi ngamava ukuba kuthetha ukuthini ukuba ngabasebenzi kunye noThixo.” Kodwa isithembiso sesokuba xa “sinikela ngokupheleleyo, ngentliziyo epheleleyo, enkonzweni kaKristu, uThixo uya kuyamkela loo nto ngokuthululwa koMoya wakhe ngaphandle komlinganiselo.” Ukuchongwa kwako “ukuthululwa okukhulu” kubonisa ukuba kukho ukuthululwa okuncinane ngakumbi (okomlinganiselo).

On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.

Ngomhla we-11 kuSeptemba, 2001, ingelosi enamandla yeSityhilelo ishumi elinesibhozo yehla, kodwa “elona candelo likhulu lebandla” ngelo xesha, yaye kusekho nangoku, “asingabasebenzi kunye noThixo.” Phakathi komhla we-11 kuSeptemba, 2001, nendawo apho uThixo achaza khona inyaniso yokuba ekugqibeleni kukho iqela elifikelele “ekuzinikezeleni okupheleleyo, ngentliziyo yonke, enkonzweni kaKristu,” imvula yasemva “iyalinganiswa,” umgwebo wabaphilayo uyenzeka, yaye umgwebo uqala ngendlu kaThixo.

Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.

Isahluko seshumi elinesibhozo seSityhilelo sichaza amazwi amabini, athe uDade White wasazisa ukuba zizibizo ezibini eziya emabandleni. Ilizwi lesibini (isibizo), sisibizo sokuphuma eBhabheli esenzeka kumthetho weCawa oza kufika kungekudala. Ilizwi lokuqala lafika ngoSeptemba 11, 2001. Ukugalelwa koMoya oyiNgcwele okwaqala ngelo xesha “kwalinganiswa,” kuba uKristu kwakuqala emele ahlambulule abantu awayeza kuthi ekugqibeleni abathululele kubo uMoya oyiNgcwele “ngaphandle komlinganiselo”, xa wayebaphakamisa njengomqondiso ngexesha lenyikima enkulu. Elo qela kwakufuneka lihlambuluke ngaphambi kokuba kuvakale ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo, kuba ngabo abo baya kuvakalisa loo myalezo.

At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.

Ekudanisweni kokuqala ngentwasahlobo ka-1844, amaProtestanti aba ngamaProtestanti awexukileyo, yaye abathembekileyo abathi ngelo xesha bazifumana bekwixesha lokulinda, babemele itempile yabo babekade bengengobantu bakaThixo. NgoSeptemba 11, 2001, ingelosi enamandla yeSityhilelo seshumi elinesibhozo yehla, yaye inyathelo lokuqala lokuhlanjululwa nokuphakanyiswa kwetempile kaThixo yemihla yokugqibela laqalisa, yaye laqalisa ngokuvavanywa kwe-Adventism yaseLawodike. NgoJulayi 18, 2020, inyathelo lesibini lenkqubo yokuvavanywa laqalisa. Ekubhaptizweni kukaKristu inkqubo yokwahlulwa kukaSirayeli wamandulo yaqalisa njengoko uKristu ngelo xesha wakhetha abafundi bokuqala, ababe sisiseko setempile yobuKristu awayeyakha kuloo mbali.

At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.

Ekuqaleni kobulungiseleli baKhe obabuthabatha iminyaka emithathu enesiqingatha, uKristu wayihlambulula itempile, awayibiza ngokuba “yindlu kaYise”; yaye ekupheleni kobulungiseleli baKhe, xa wayesele eyihlambulule itempile okwesibini nangokokugqibela, isibhengezo saKhe saba sesi: “indlu yenu ishiywe kuni iyinkangala.” Abantu bomnqophiso bangaphambili badlulwayo, baza abantu baKhe bomnqophiso omtsha bamiselwa njengo “Tempile yaKhe”. Ngexesha lomthetho weCawa, ulwakhiwo oludibeneyo lwebandla lamaSeventh-day Adventist luya kuba yinkangala.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Umprofeti uthi, ‘Ndabona esinye isithunywa sezulu sisihla siphuma ezulwini, sinamandla amakhulu; yaza ihlabathi lakhanyiselwa bubuqaqawuli baso. Saza sakhala ngamandla ngezwi elikhulu, sisithi, Liwile, liwile iBhabheli enkulu, laba yindawo yokuhlala yeedemon’ (ISityhilelo 18:1, 2). Lo ngumyalezo lowo wanikelwa sisithunywa sesibini. Liwile iBhabheli, ‘ngokuba lazisela zonke iintlanga iwayini yengqumbo yohenyuzo lwalo’ (ISityhilelo 14:8). Yintoni loo wayini?—Ziimfundiso zalo zobuxoki. Linike ihlabathi isabatha yobuxoki endaweni yeSabatha yomyalelo wesine, laza laphinda ubuxoki awathi uSathana waqala wabuxelela uEva e-Eden—ukungafi kwendalo komphefumlo. Iimpazamo ezininzi ezinxulumene noko lizisasaze kude nakubanzi, ‘lifundisa iimfundiso eziyimithetho yabantu’ (Mateyu 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.

> “Xa uYesu waqalisa ulungiselelo lwaKhe lwasesidlangalaleni, wayihlambulula iTempile ekungcolisweni kwayo kokunyelisa okungcwele. Phakathi kwezenzo zokugqibela zolungiselelo lwaKhe kwakukho ukuhlanjululwa kwesibini kweTempile. Ngokunjalo ke, emsebenzini wokugqibela wokulumkisa ihlabathi, kubhekiswa izibizo ezibini ezahlukileyo emabandleni. Isigidimi sengelosi yesibini sesi, ‘Iwile, iwile iBhabheli, eso sixeko sikhulu, ngokuba sonke iintlanga sizisele iwayini yengqumbo yohenyuzo lwaso’ (ISityhilelo 14:8). Kwaye ekukhaleni ngamandla kwesigidimi sengelosi yesithathu, kuvakala ilizwi livela ezulwini lisithi, ‘Phumani kuyo, bantu bam, ukuze ningabi ngabathabathi nxaxheba ezonweni zayo, nize ningamkeli kwizibetho zayo. Kuba izono zayo zifike zada zaya ezulwini, noThixo ubukhumbule ubugwenxa bayo’ (ISityhilelo 18:4, 5).” Review and Herald, Disemba 6, 1892.

The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.

Ukuhlanjululwa kokuqala kwetempile kuyahambelana nelizwi lokuqala leSityhilelo isahluko seshumi elinesibhozo, yaye ilizwi lesibini sisikhalo esikhulu esibiza omnye umhlambi kaThixo ukuba uphume eBhabheli. Iindima zokuqala ukuya kwesesithathu zazaliseka xa izakhiwo ezikhulu zesiXeko saseNew York zaphoswa phantsi. Oko kwenzeka ngoSeptemba 11, 2001, yaye kwenziwa ukuhlanjululwa kokuqala kwetempile, okanye ubizo lokuqala kwezi zibizo zibini eziya emabandleni. Ubizo lokuqala lwaqala ekubhaptizweni kukaKristu, xa uMoya oyiNgcwele wehla evela ezulwini, yaye kwaqala uvavanyo lukaSirayeli wamandulo. NgoAgasti 11, 1840, kwenziwa ukuhlanjululwa kokuqala kwetempile, okanye ubizo lokuqala kwezi zibizo zibini eziya kumbutho wamaMillerite.

At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.

Ngelo xesha, imvula yamva nokuqiniswa kwetywina kwabalikhulu elinamashumi amane anesine amawaka kwaqalisa, kudibene nemiboniso yokugqibela yoMgwebo woPhando. Kule miboniso yokugqibela umsebenzi kaKristu umelwe njengokucinywa kwaKhe kwezono zabathembekileyo encwadini yezono, okanye ukucinywa kwamagama abo bazibiza ngokuba bangamaKristu encwadini yobomi. Elo xesha lelona xesha lokutshizwa kwemvula yamva, kuba uThixo uya kuwuthulula kuphela uMoya oyiNgcwele ngaphandle komlinganiselo xa ibandla linyulu. Ngomthetho weCawa, ukuthululwa koMoya oyiNgcwele kuya kuba ngaphandle komlinganiselo.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Nenza ntoni na, bazalwana, kulo msebenzi mkhulu wokulungiselela? Abo bazidibanisa nehlabathi bamkela ukumila kwehlabathi yaye balungiselela uphawu lwerhamncwa. Abo bangazithembiyo, abazithobayo phambi koThixo, nabahlambulula imiphefumlo yabo ngokulithobela inyaniso, abo bamkela ukumila kwezulu yaye balungiselela itywina likaThixo emabunzini abo. Xa ummiselo uphuma, nesitampu sifakwa, isimilo sabo siya kuhlala sicocekile, singenabala ngonaphakade.” Testimonies, volume 5, 216.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umsebenzi woMoya oyiNgcwele kukweyisela ihlabathi ngesono, nangobulungisa, nangomgwebo. Ihlabathi linokulumkiswa kuphela ngokubona abo bakholwayo enyanisweni bengcwaliswe ngenyaniso, besebenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa, ngendlela ephakamileyo nenyusiweyo, umgca wokwahlula phakathi kwabo bagcina imithetho kaThixo, nabo bayinyathela phantsi kweenyawo zabo. Ukungcwaliswa koMoya kubonakalisa umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lokuphumla olobuxoki. Xa uvavanyo lufika, kuya kubonakaliswa ngokucacileyo ukuba yintoni na uphawu lwerhamncwa. Kukugcina iCawa. Abo, emva kokuva inyaniso, baqhubeka besithabatha esi suku njengesingcwele, bathwala umqondiso womntu wesono, owacinga ukuguqula amaxesha nemithetho.” Bible Training School, December 1, 1903.

Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.

UYesaya uchaza “umhla womoya wasempuma,” awuchaza kwakhona njengokuba “ingumoya onamandla,” othintelwayo (stayeth), njengendawo apho “ukulinganisa” kuqala khona.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Ngomlinganiselo, akuhlumisa, uya kubambana nayo; uyawubamba umoya wakhe onamandla ngomhla womoya wasempuma. Ngenxa yoku ke ubugwenxa bukaYakobi buya kucanyagushelwa; yaye esi sisiqhamo sonke sokususa isono sakhe; xa esenza onke amatye esibingelelo abe njengamatye ekalika acandwe acutywe, izibonda ezingcwele nemifanekiso aziyi kuma. Kanti ke umzi onqatyisiweyo uya kuba yinkangala, nendawo yokuhlala ishiywe, isale injengentlango; apho ithole liya kudla khona, apho liya kulala khona, ligqibe amasebe ayo. Xa amasetyana ayo ebunile, aya kuqhawulwa: abafazi baya kuza, bawabasile; kuba bangabantu abangenakuqonda: ngenxa yoko lowo wabenzayo akayi kuba nanceba kubo, nalowo wababumbayo akayi kubabala. Kuya kuthi ke ngaloo mini, uYehova abethe avune, ukusuka emjelweni womlambo kuse emlanjeni waseYiputa, nize niqokelelwe ngamnye ngamnye, nina bantwana bakaSirayeli. Kuya kuthi ke ngaloo mini, kuvuthelwe isigodlo esikhulu, baze beze abo babesele beza kutshabalala ezweni laseAsiriya, nabagxothiweyo ezweni laseYiputa, banqule uYehova entabeni engcwele eYerusalem. Isaya 27:6–13.

The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”

“Umoya wasempuma” ngamandla atshonisa “iinqanawa zaseTarshishe” aze azise umgwebo phezu kwehenyukazi laseTire. “Umoya wasempuma” ngamandla abangela ukuba ookumkani boyike. “Umoya wasempuma” yinto eyazisa “ukubuna” phezu kweYiputa, okwavelisa iminyaka esixhenxe yendlala, njengoko uYosefu noFaro balizisa ihlabathi lonke (iYiputa), ebukhobokeni, yaye kwaba “ngumoya wasempuma” owazisa “iinkumbi” ezadla zaphelisa yonke into ngexesha lokuhlangulwa eYiputa. UbuSilamsi “ngumoya wasempuma.”

The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.

Iintshukumo zohlaziyo zesiprofeto seBhayibhile zimisela ukuba intshukumo nganye yohlaziyo inomxholo wayo owodwa. Umxholo wentshukumo yohlaziyo yamakhulu alikhulu anamashumi amane anesine amawaka yiSilamsi. NgoSeptemba 11, 2001, iSilamsi sentlekele yesithathu sahlasela irhamncwa lomhlaba, waza uGeorge W. Bush, “owesibini”, ngoko nangoko wabeka isithintelo phezu “komoya wasempuma.” Kweso siganeko, njengoko uDade White ebhala, xa izakhiwo ezikhulu zeSixeko saseNew York zisiwa phantsi, ISityhilelo isahluko seshumi elinesibhozo, iindinyana zokuqala ukuya kwesesithathu, zazaliseka. Ezo ndinyana zintathu zimele ilizwi lokuqala kwamabini akwiSityhilelo isahluko seshumi elinesibhozo. Ilizwi lesibini lifumaneka kwindinyana yesine, yaye lichaza ubizo lokuphuma eBhabheli, oluqala ngomthetho weCawa eUnited States. ISilamsi sentlekele yesithathu sithintelwa ziingelosi ezine zeSityhilelo isahluko sesixhenxe, lo gama amakhulu alikhulu anamashumi amane anesine amawaka etywinwa.

> “The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “INkosi uThixo nguThixo onekhwele, ukanti inyamezela ixesha elide izono neziphoso zabantu baYo kwesi sizukulwana. Ukuba abantu bakaThixo babehambe ngecebo laKhe, umsebenzi kaThixo ngewuqhubele phambili, izigidimi zenyaniso bezinokusiwa kubo bonke abantu abahleli phezu kobuso behlabathi liphela. Ukuba abantu bakaThixo bebemkholiwe baza baba ngabenzi belizwi laKhe, ukuba bebeyigcinile imithetho yaKhe, ingelosi ibingayi kufika ibhabha phakathi kwezulu inomlayezo eya kwiingelosi ezine ezaziza kuyikhulula imimoya ukuze ivuthe phezu komhlaba, ikhala isithi, Bamba, bamba imimoya emine, ukuze ingavuthuzi phezu komhlaba ndide ndibatywine abakhonzi bakaThixo emabunzini abo. Kodwa ngenxa yokuba abantu bengathobeli, bengenambulelo, bengengcwele, njengoko kwakunjalo kuSirayeli wamandulo, ixesha liyolulwa ukuze bonke beve isigidimi sokugqibela senceba esivakaliswa ngelizwi elikhulu. Umsebenzi weNkosi uthintelwe, ixesha lokutywinwa lilibazisekile. Baninzi abangazange bayive inyaniso. Kodwa iNkosi iya kubanika ithuba lokuva nokuguquka, kwaye umsebenzi omkhulu kaThixo uya kuqhubela phambili.” Manuscript Releases, umqulu 15, 292.

Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.

Abo batywiniweyo, batywinwa ngaphambi komthetho weCawa, kuba ihlabathi linokulumkiswa kuphela, yaye ngoko ke libizelwe ukuphuma eBhabheli, ngokubona amadoda nabafazi kwingxaki yomthetho weCawa benetywina likaThixo. Ukutywinwa kwekhulu elinamashumi amane anesine amawaka kwaqala ngoSeptemba 11, 2001, kodwa ixesha lokutywina lalityazisiwe.

All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.

Bonke abaprofeti bathetha kwisizukulwana sokugqibela, yaye esi sicatshulwa sibhekiswa ngokuthe ngqo kwisizukulwana sokugqibela. Kulesi sizukulwana sokugqibela abantu bakaThixo abazange “bahambe engcebweni Yakhe,” yaye ngenxa yoko ixesha lokutywinwa lathintelwa laza lalityeshelwa emva. Lalityeshelwe emva laza lathintelwa lirhamncwa eliphuma enzonzobileni kwisahluko seshumi elinanye seSityhilelo, elabulala abaprofeti ababini. Elo rhamncwa ngexesha loQhushululu lwaseFransi lalingukungakholelwa kubukho bukaThixo, yaye lalingumqondiso ongaphambili wentshukumo yokungakholelwa kubukho bukaThixo eyangeniswa ngabo bazisa “i-woke-ism,” ngoku ejamelene nehlabathi, ngaphakathi kwintshukumo yeFuture for America, yaye emva koko iFuture for America yayeka ukuhamba engcebweni kaThixo yaza yavumela impembelelo yabo babekhuthaza i-ajenda yabo yanamhlanje yobungqingili, ngokudibana nabanye ababekhuthaza ukumiselwa kwexesha, ukuba ithintele ixesha lokutywinwa.

> “Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.

> “Okuninzi koko kutyhilwe kum kugxininana engqondweni yam, endingenako nokwazi kakuhle indlela yokukuvakalisa ngayo. Kanti andinakuthula. INkosi inomsindo ngamadoda azimisela ukuziphakamisa ukuze alawule abanye abantu, aze aphumeze izicwangciso eziye zagwetywa nguMoya oyiNgcwele. Ndothuke ngaphezu kokuba ndinokukuvakalisa kukusilela kwenu ukuqonda ukuba uThixo akabamisanga aba bantu. Olu luhlelo lutsha lwezinto lumele ukunikhathaza, kuba aluzange lube nemvume yasezulwini.

> “The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.

> “Intliziyo yendalo ayimele izise eyayo imigaqo engcolileyo, eyonakalisayo emsebenzini kaThixo. Makungabikho kufihlwa kwemigaqo yokholo lwethu. Isigidimi sengelosi yesithathu simelwe ukuvakaliswa ngabantu bakaThixo. Simelwe ukukhula size sibe sisikhalo esikhulu. INkosi inexesha elimisiweyo xa iya kuwusonga umsebenzi; kodwa lelo xesha nini? Xa inyaniso emele ukuvakaliswa kule mihla yokugqibela iya kuphuma ibe bubungqina kuzo zonke iintlanga, kwandule ke ukuphela. Ukuba amandla kaSathana anokungena kweyona tempile kaThixo, aze alawule izinto ngokokuthanda kwakhe, ixesha lokulungiselela liya kwandiswa.

> “Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.

> “Nantsi imfihlelo yeentshukumo ezenziweyo zokuchasa amadoda uThixo awawathumelayo enomyalezo wentsikelelo kubantu bakhe. La madoda athiywa. La madoda nomyalezo kaThixo adelelwa, kanye njengoko noKristu ngokwakhe wayethiyiwe yaye edelelwa ekufikeni kwakhe kokuqala. Amadoda akwizikhundla zoxanduva abonakalise ezona mpawu uSathana athe wazityhila. Afune ukulawula iingqondo, ukuzisa ukuqonda kwawo neetalente zawo phantsi kolawulo lomntu. Kubekho umzamo wokuzisa abakhonzi bakaThixo phantsi kolawulo lwabantu abangenalo ulwazi nobulumko bukaThixo, okanye amava aphantsi kokhokelo loMoya oyiNgcwele. Kuye kwazalwa imigaqo ebekungafanelanga ukuba ibe yakha yabona ukukhanya kwemini. Umntwana ongekho semthethweni bekufanele ukuba uvalwe umlomo kwakamsinya nje akuba ephefumle umphefumlo wokuqala wobomi. Abantu abanesiphelo bebesilwa noThixo nenyaniso nabathunywa abanyuliweyo beNkosi, besebenza ngokuchaseneyo nabo ngazo zonke iindlela ababevuma ukuzisebenzisa. Ncedani niqwalasele ukuba buphi na ubuhle obavela kubulumko nasezicwangcisweni zabo baye bayidela imiyalezo kaThixo, baza, njengababhali nabaFarisi, bawadelela kanye la madoda uThixo awawasebenzisayo ukuzisa ukukhanya nenyaniso abantu bakhe ababeyidinga.” The 1888 Materials, 1525.

The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.

Ixesha lokutywinwa elaqala ngoSeptemba 11, 2001, laphazamiseka kuba abameli bakaSathana bavunyelwa ukuba bangene “kweyona tempile kaThixo.” Umba omele ubonwe apha kukuba ukusuka ku-1798 kuse ku-1844, itempile yamaMillerite yakhiwa, yaye ngo-Oktobha 22, 1844, umthunywa womnqophiso weza ngesiquphe etempileni yakhe. Itempile nomkhosi babenyathelwe phantsi bubupopu iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, yaye xa ubupopu bafumana inxeba labo elibulalayo uKristu waqalisa umsebenzi wokwakha itempile yamaMillerite, yaye umqondiso wetempile yinani lamashumi amane anesithandathu, phezu kwamangqina aliqela.

On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.

Ngomhla we-11 Agasti 1840, ingelosi yeSityhilelo seshumi yehlayo, yaza yaqala umgwebo wobuProtestanti. Loo mbali iyaphindwa ngokungokunobumba wayo kanye.

In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.

EZibhalweni “umoya wasempumalanga” ngulowo otshonisa iinqanawa zaseTarshishe, azise phantsi eso sixeko sikhulu saseTire, aze enze ookumkani nabarhwebi bakhale kathathu besithi, “yeha, yeha” (alas, alas). Kodwa kwesi siqendu sikaIsaya esisicingayo, usuku “lomoya wasempumalanga” lusuku xa uThixo “ethintela umoya wakhe onamandla.” Kwesi siqendu “umoya wasempumalanga” ubanjiwe, ukuze ungawuthinteli umsebenzi wesithunywa sezulu sesithathu; umsebenzi ofezekiswa ngexesha lemvula yamva. Kwesi siqendu umxholo “womoya wasempumalanga” obanjelwe umva uchaza imvula yamva, umsebenzi wesithunywa sezulu sesithathu, nokubuthelwa ngaphandle kwabanye abantwana bakaThixo abaseBhabheli. Ngelo xesha, izithunywa zezulu ezine zibambe imimoya emine, ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Yaye emva kwezi zinto ndabona iingelosi ezine zimile kwiikona zone zomhlaba, zibambe imimoya emine yomhlaba, ukuze kungavuthuzi moya emhlabeni, naselwandle, nakuwuphi na umthi. Ndaza ndabona enye ingelosi inyuka ivela empumalanga, inesitywina sikaThixo ophilileyo; yaza yadanduluka ngezwi elikhulu kwiingelosi ezine, ezazinikiwe ukwenzakalisa umhlaba nolwandle, isithi, Musani ukuwonakalisa umhlaba, nolwandle, nemithi, side sibatywine ebunzini abakhonzi boThixo wethu. IsiTyhilelo 7:1–3.

The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.

Ukubanjwa “komoya wasempuma,” ukuthintelwa “kweentlanga ezinomsindo,” nokubanjwa “kwemimoya emine” konke kwenzeka ngexesha lemvula yamva, kuba lixesha lemvula yamva apho itywina likaThixo libekwa phezu kwabantu baKhe. Imimoya emine ethintelwa ziingelosi ezine ngumfuziselo wobuSilamsi.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Iingelosi zibambe imimoya emine, emelwe lihashe elinomsindo elifuna ukukhululeka lize ligqugqele phezu kobuso bomhlaba wonke, lithwale intshabalalo nokufa endleleni yalo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ngaba siya kulala kanye emdeni wehlabathi elingunaphakade? Ngaba siya kuba buthuntu, babande, yaye bafile? Owu, akwaba besinawo emabandleni ethu uMoya nomphefumlo kaThixo uphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo baze baphile. Kufuneka sibone ukuba indlela imxinwa, yaye isango lincinane. Kodwa njengoko sidlula ngesango elincinane, ububanzi balo abunamda.” Manuscript Releases, volume 20, 217.

We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.

Siya kuziqwalasela ngakumbi ezi nyaniso kwinqaku elilandelayo, kuba kusesithubeni “semihla yabo aba kumkani”, emelwa bubukumkani besibhozo besiprofeto seBhayibhile, “obungobobusixhenxe” izikumkani, apho uThixo amisa ubukumkani obungunaphakade.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Kwaye ngemihla yabo aba kumkani, uThixo wamazulu uya kumisa ubukumkani obungayi kuze butshatyalaliswe; yaye ubukumkani abuyi kushiyelwa kwabanye abantu, kodwa buya kuziqwenga buphelise bonke obu bukumkani, yaye bona buya kuma ngonaphakade. Njengokuba wabona ukuba ilitye lanyulwa entabeni kungengazandla, nokuba laziqwenga iziqwenga intsimbi, ubhedu, udongwe, isilivere, negolide; uThixo omkhulu umxelele ukumkani oko kuya kwenzeka emva koku; yaye iphupha liqinisekile, nokutyhilwa kwalo kuqinisekile. Daniyeli 2:44, 45.

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