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# The Book of Daniel - Number Eighty-Five

Incwadi kaDaniyeli - Inombolo Yamashumi Asibhozo Anesihlanu

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Ukutyhila Uhambo Lwesiprofeto: Unxulumano Olungcwele Lweziganeko Ezibalulekileyo Zembali

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Kwiminyaka elikhulu elinamashumi amabini anesithandathu emva kovukelo luka-1863, ngonyaka ka-1989 iindinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye zatyhilwa. Ulwazi olwaqala ukutyhilwa ngaloo nyaka yayikukwazi imigca yohlaziyo yembali engcwele, nokutyhileka kokuba yonke yayihambelana enye nenye. Emva koko ngowe-1992, ukukhanya kweendinyana ezintandathu zokugqibela kwaqalisa ukutyhileka. Iintshumayelo zokuqala zikawonke-wonke zezi nyaniso zaba ngowe-1994, yaye umxholo wazo wawungumigca yohlaziyo. Ngowe-1996, kwapapashwa imagazini enesihloko esithi The Time of the End¸, eyachonga iindinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Ngo-1996 kwakungunyaka awamiselwa ngokusesikweni ngawo umyalezo, nto leyo eluphawu lomendo oluhambelana nokumiselwa ngokusesikweni komyalezo kaWilliam Miller ngo-1831. Umyalezo kaMiller wawusisibhengezo sokuvulwa komgwebo, yaye iivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye zazingumaziso lokuvalwa komgwebo. Umxholo womyalezo kaMiller wawulixesha lesiprofeto njengoko lityhilwe eBhayibhileni. Umxholo weevesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye wawuyiRoma yale mihla (ukumkani wasentla wobuxoki). Indlela yokusebenza eyatyhilelwa uMiller yayiyiMithetho yakhe eli-14 yokuTolikwa kweSiprofeto. Indlela yokusebenza eyatyhilwa ngo-1989 yayikukuba “umgca phezu komgca” kweentshukumo zohlaziyo.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Umsebenzi kaMiller waquka ukusekwa kweLizwi likaThixo njengelinegunya, ngokuchaseneyo nezithethe namasiko opopu awayesebenza ehlabathini iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu. Ngenxa yesi sizathu, umyalezo kaMiller wapapashwa okokuqala ngowe-1831 (ngaloo ndlela kusenziwa ngokusesikweni umyalezo kaMiller), kanye iminyaka engamakhulu amabini anamashumi amabini emva kokuveliswa kweBhayibhile kaKing James. Umsebenzi weFuture for America wawukuluchonga indima yeUnited States ekuphiliseni inxeba elibulalayo lobupopu kumthetho weCawa oza kufika kungekudala. Ngenxa yesi sizathu, imagazini ethi The Time of the End yapapashwa ngowe-1996 (ngaloo ndlela kusenziwa ngokusesikweni umyalezo), kanye iminyaka engamakhulu amabini anamashumi amabini emva kokuqalisa kweUnited States ngowe-1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Ukuqondwa kweminyaka engamakhulu amabini anamashumi amabini eyadibanisa umxholo wentshukumo nganye yohlaziyo kunye nendawo yembali yokubhekisela kuyo akuzange kuqatshelwe de kwaba kudala emva koSeptemba 11, 2001, kuba akuzange kube kude kufike ishwangusha lesithathu ngaloo mhla apho iNkosi yakhokela abantu bayo ukuba babuyele ezindleleni zamandulo zikaYeremiya isahluko sesithandathu, iindinyana zeshumi elinesithandathu neshumi elinesixhenxe. Kwakulapho apho ukukhanya “kwamaxesha asixhenxe” kwaphinda kwafunyanwa khona, yaye njengoko olo khanyiso lwalukhula, kwacaca ukuba amakhulu amabini anamashumi amabini linani elidibanisa uDaniyeli isahluko sesibhozo, iindinyana zeshumi elinesithathu neshumi elinesine, kunye. Kwindinyana yeshumi elinesithathu umbono we-“chazon” wembali yesiprofeto uchongiwe, yaye kwindinyana yeshumi elinesine umbono we-“mareh” “wokubonakala” uchongiwe. Unxulumano oluphakathi kwezo ndinyana zimbini yilo uGabriyeli awafika ukuza kulufundisa uDaniyeli, yaye uDaniyeli umele abantu bakaThixo bemihla yokugqibela abaza kuwuqonda unxulumano oluphakathi kwale mibono mibini.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Umbono okwivesi leshumi elinesithathu umele “amaxesha asixhenxe” (iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini), kanti umbono okwivesi leshumi elinesine umele iintsuku ezingamawaka amabini anamakhulu amathathu (iminyaka). “Amaxesha asixhenxe” achasene nobukumkani basemazantsi bakwaYuda, obumele uYuda, iYerusalem nengcwele, aqala ngowama-677 BC, yaye iminyaka engamawaka amabini anamakhulu amathathu echaza ukubuyiselwa kweYerusalem nengcwele yaqala ngowama-457 BC.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Iminyaka emakhulu mabini anamashumi amabini idibanisa ezi miboniso zimbini, yaye inani elithi amakhulu mabini anamashumi amabini laqondwa njengophawu lonxibelelwano phakathi kokunyathelwa phantsi komkhosi nendawo engcwele, ngamandla atshabalalisayo obuhedeni nobupopayi, oko kukuthi, okuboniswa njengokusasazwa nengqumbo kaThixo. Iminyaka emakhulu mabini anamashumi amabini yabopha umboniso womsebenzi kaSathana wokunyathela phantsi indawo engcwele kunye nomboniso womsebenzi wobuthixo wokuyibuyisela kwakule tempile inye. Ngoko ke iminyaka emakhulu mabini anamashumi amabini luphawu olumela unxibelelwano olungcwele.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Njengokuba intshukumo yamaMillerite yaphela kwimvukelo ka-1863, yaza ke emva kweminyaka elikhulu elinamashumi amabini anesithandathu intshukumo yengelosi yesithathu yafika, ngaloo ndlela igxininisa ukuba ezo ntshukumo zimbini zazidityaniswe ngumfuziselo “wezihlandlo ezisixhenxe” (ikhulu elinamashumi amabini anesithandathu), iminyaka engamakhulu amabini anamashumi amabini yadibanisa ukumiselwa nguMiller kwesigidimi seBhayibhile ngo-1831, nokuveliswa kweBhayibhile kaKing James ngo-1611; kwangokunjalo kwaloo xesha linye kwaqhagamshela iFuture for America nesiqalo seMelika, njengoko lalichaza ukuphela kweMelika.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Ngomhla wama-22 ku-Oktobha 1844, uMthunywa woMnqophiso wafika ngequbuliso etempileni awayeyivusile kwisithuba seminyaka engamashumi amane anesithandathu, ukusukela ngo-1798, isiphelo sengqumbo yokuqala, kwada kwangowe-1844, isiphelo sengqumbo yokugqibela. Ukungena kwakhe etempileni kwakwandulelwe kukuthululwa koMoya oyiNgcwele kwintshukumo yeSikhalo saphakathi kobusuku, eyayifuziselwe kwangaphambili kukungena kukaKristu ngoloyiso eYerusalem. Abo bangqina babini baqinisekisa ukuba, xa intshukumo yeSikhalo saphakathi kobusuku iphindwa ngemihla yokugqibela, uKristu uya kuba eyivusile itempile yabo balikhulu elinamashumi amane anesine amawaka. Ezo ntshukumo zimbini apho iSikhalo saphakathi kobusuku somzekeliso weentombi ezilishumi sizalisekiswa khona, ziyahambelana enye nenye.

> “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 ndikhunjuzwa umzekeliso weentombi ezilishumi, ezintlanu kuzo ezazizizilumko, zaza ezintlanu zaba zizidenge. Lo mzekeliso uzalisekisiwe yaye uya kuzalisekiswa kanye ngokoqobo, kuba usebenza ngokukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekisiwe yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Imbali yamaMillerite (intshukumo yengelosi yokuqala) imele ukubonakaliswa okunyukayo kwamandla kaThixo okwaqalayo xa incwadi kaDaniyeli yatyhilwayo ngowe-1798. Amandla anda xa ingelosi yesiTyhilelo seshumi yehla ngomhla we-11 Agasti, 1840. Kwandula ke kwafika ukudana kokuqala kwangoAprili 19, 1844, yaye ekugqibeleni kwakhokelela ekuthululweni koMoya oyiNgcwele kwintlanganiso yenkampu yase-Exeter eyaqala ngomhla we-12 Agasti, 1844, yaza yaqhubeka isasazeka njengeliza elikhulu phezu kwelizwe de kwangomhla we-22 Oktobha, 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Imbali ye-Future for America (intshukumo yengelosi yesithathu), ibonisa ukubonakaliswa okwanda ngokunyukayo kwamandla kaThixo okwathi kwaqala xa incwadi kaDaniyeli yatyhilwayo ngo-1989. Amandla anda xa ingelosi yeSityhilelo seshumi elinesibhozo yehla ngoSeptemba 11, 2001. Kwandula ke kwafika ukudana kokuqala kukaJulayi 18, 2020, okuya kuthi ekugqibeleni kukhokelele ekuthululweni koMoya oyiNgcwele, okuya kuqhubeka kusasazeka njengomlilo wasendle phezu komhlaba de uMikayeli asukume kuze kuvalwe ixesha lovavanyo loluntu.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Ngomhla wama-22 ku-Okthobha, 1844, iziprofeto ezininzi zazaliseka, ngaloo ndlela kubonakalisa ukuba emthethweni weCawa osondelayo, iziprofeto ezininzi ziya kuphinda zizaliseke. Esinye sezo ziprofeto kukulibaziseka kombono njengoko kubonisiwe kuHabakuki isahluko sesibini. UHabakuki isahluko sesibini wachaza amava omabini entshukumo yengelosi yokuqala neyesithathu. Zombini ezi ntshukumo zijamelene nengxoxo-mpikiswano malunga nendlela echanileyo yeBhayibhile, eqhutywa phakathi kwabo bangabameli bentshukumo kunye nabantu ababekade bengabanyuliweyo, abagqithwayo ngexesha lenkqubo yengxoxo-mpikiswano.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Umyalezo owawumele ukukhuselwa ngabalindi kwimbali yengelosi yokuqala yayikukuchongwa kweenyaniso (amatye anqabileyo kaMiller), ezathi ekugqibeleni zamelwa kwiitshathi ezimbini ezingcwele zika-1843 no-1850. Kwinkqubo yengxoxo kwakusiza kubekho ukudana okwaphawula ukwahlukana kwiindidi ezimbini ezichaseneyo, kunye nobizo lokungcwaliswa okunzulu ngakumbi kwabathembekileyo.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Emva koko uHabakuki uchaza umahluko phakathi kwezi ndidi zimbini ezibandakanyekileyo kwinkqubo yokuvavanywa kweenyaniso ezisisiseko. Loo nkqubo yokuvavanywa, eyayiquka impikiswano phakathi kwezi ndidi zimbini eyathi yathi cwaka ngo-Oktobha 22, 1844, yaphelela kanye apho isahluko sesibini sikaHabakuki siphele khona.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Kodwa uYehova usetempileni yakhe engcwele; maluthi cwaka phambi kwakhe lonke ihlabathi. Habakuki 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

INkosi yangena ngesiquphe etempileni yaYo yamaMillerite, yaye ngoko umhlaba wonke wawumele ukuthula, kuba uSuku lweNtlawulelo olungumfuziselo wokwenene lwalufikile, yaye isigwebo sabafileyo sasiqalile. Imbali yesiprofeto kaHabakuki isahluko sesibini yaphela ngo-Oktobha 22, 1844, yaye uYesu usoloko esichaza isiphelo sento ngokunxulumana nesiqalo sento. Ukuqala kwemibono emibini yeminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yokunyhashwa phantsi kwengcwele nomkhosi, nombono wokubuyiselwa kwengcwele nomkhosi, kwaqala kunye, kodwa kwahlukaniswa yiminyaka engamakhulu amabini anamashumi amabini, yaye ekupheleni kwayo, kwaboniswa ukuba iphelile, kuHabakuki isahluko SESIBINI ivesi YAMASHUMI AMABINI.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Kumthetho weCawa oza kufika kungekudala, kuya kuzaliseka iziprofeto ezininzi. Enye yezo ziprofeto kukulibaziseka kombono njengoko kumelwe kuHabakuki isahluko sesibini. UHabakuki isahluko sesibini uchaza amava omabini ombutho wengelosi yokuqala nowengelosi yesithathu. Omabini la maqela ombutho ajongene nengxoxo malunga nendlela echanekileyo yebhayibhile, eyenziwa phakathi kwabo bamele umbutho kunye nabantu bangaphambili abanyuliweyo abashiywa ngasemva ngexesha lenkqubo yaloo ngxoxo.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Umyalezo omele ukukhuselwa ngabalindi bembali yengelosi yesithathu kukuchongwa kweenyaniso (amatye anqabileyo kaMiller), ezathi ekugqibeleni zafanekiselwa kwiitshathi ezimbini ezingcwele zika-1843 no-1850. Kwinkqubo yempikiswano kwabakho ukudana okwaphawula ukwahlukana phakathi kweendidi ezimbini ezichaseneleyo, kwakho nobizo lokuzinikezela okunzulu ngakumbi kwabathembekileyo. Emva koko uHabakuki uchonga umahluko phakathi kweendidi ezimbini ezabandakanyekayo kwinkqubo yokuvavanywa kweenyaniso ezisisiseko. Loo nkqubo yokuvavanywa, eyafanekiselwa yimpikiswano phakathi kwezi ndidi zimbini, iya kuphela ngokupheleleyo kumthetho weCawa oza kufika kungekudala, kanye apho isiphelo sesahluko sesibini sikaHabakuki safikelela khona.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Kodwa uYehova use tempileni yakhe engcwele; mabalinde cwaka phambi kwakhe bonke abemi behlabathi. Habakuki 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

INkosi iya kungena ngesiquphe etempileni yabaliwaka elinye namakhulu amane anamashumi amane anesine, kwaye umhlaba wonke uya kuthi cwaka ngelo xesha, kuba uMhla woXolelaniso ongumfuziselo ozalisekileyo uya kufikelela emgwebeni wabaphilayo. Imbali yesiprofeto kaHabakuki isahluko sesibini iphela kumthetho weCawa oza kufika kungekudala, yaye uYesu usoloko edibanisa ukuphela kwento nesiqalo sento.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Umgwebo wabaphilayo waqalisa ngomhla we-11 kuSeptemba 2001, kodwa umgwebo yinkqubo. Loo nkqubo iqala ngendlu kaThixo, ize ke ifikelele kwinqanaba apho umgwebo ufikela abo bangaphandle kwendlu kaThixo. Xa izakhiwo ezikhulu zesiXeko saseNew York zawiswa, kwaqalisa umgwebo omelwe yingelosi yokutywina edlula phakathi kweYerusalem ibeka uphawu phezu kwabo bancwina bakhale ngenxa yamasikizi enziwa ecaweni, kwanangenxa yamasikizi enziwa ezweni. Kumthetho weCawa oza kufika kungekudala, uKristu uya kuba ewugqibile umsebenzi wokwakha itempile yabaliwaka elinamakhulu amane anamashumi amane anesine, zize iingelosi ezitshabalalisayo zizise umgwebo phezu kweYerusalem.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Ikhulu elinamawaka alikhulu anamashumi amane anesine lize liphakanyiswe njengophawu, yaye umgwebo wabaphilayo uqalisa ngomnye umhlambi, omelwe nguEdom, noMowabhi, nentloko yabantwana bakwa-Amon kuDaniyeli isahluko seshumi elinanye, umqolo wamashumi amane ananye.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Nokuba kuqwalaselwa intshukumo yamaMillerite yengelosi yokuqala okanye intshukumo enamandla yengelosi yesithathu, yonke imbali yentshukumo yohlaziyo imele isityhilelo senyaniso esiqhubeka sikhula, esiphela ngokuthululwa koMoya oyiNgcwele. Ukuthululwa koMoya oyiNgcwele yeyona nto iphambili kwiziprofeto zemihla yokugqibela. Kungenxa yoko le nto iintombi ezizizidenge zingenawo amafutha, kanti ezizizilumko zinawo. Amafutha yimvula.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Bathi, Ukuba indoda imgxotha umfazi wayo, aze emke kuyo, abe ngowenye indoda, iya kubuya na kuye kwakhona? Elo lizwe aliyi kungcoliswa kakhulu na? Ke wena uhenyuze nabathandi abaninzi; ukanti buyela kum kwakhona, utsho uYehova. Phakamisa amehlo akho uye kwiindawo eziphakamileyo, ubone apho ungazange ulalwe khona. Ezindleleni ubuhleli ubalindile, njengomArabhi entlango; walungcolisa ilizwe ngohenyu bakho nangobungendawo bakho. Ngenxa yoko izantyalantyala zemvula zithintelekile, akwabakho mvula yasemva; ube nebunzi lehenyukazi, wala ukuba neentloni. Akusayi na ukusukela ngoku ukhale kum, usithi, Bawo wam, wena ungumkhokeli wobutsha bam? Yeremiya 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Kwisicatshulwa (kwaye bonke abaprofeti bathetha ngemihla yokugqibela), uThixo uchaza ukuba abantu baKhe benze ubuhenyu, de baba nebunzi lehule. Ihenyukazi lemihla yokugqibela ligunya lobupopu, yaye ibunzi limela isigqibo esithathwe ngenjongo. Abantu bakaThixo bemihla yokugqibela bangendawo, kodwa uThixo unika ubizo lokugqibela, nangona befikelele kwinqanaba apho beze kwisigqibo esinye neso sehenyukazi. Baphuhlise isimilo esimelwe sisizukulwana sesine, apho balungele ukunqula ilanga njengoko kumelwe kwisizukulwana sesine sikaHezekile isahluko sesibhozo.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Ixesha lifikile lokuba ukukhanya okuyinyaniso kukhanye phakathi kobumnyama bokuziphatha. Umyalezo wengelosi yesithathu uthunyelwe ehlabathini, ulumkisa abantu ukuba bangalwamkeli uphawu lwerhamncwa okanye lomfanekiso walo emabunzini abo okanye ezandleni zabo. Ukwamkela olu phawu kuthetha ukufikelela kweso sigqibo sinye nerhamncwa elisenzileyo, nokuxhasa ezo ngcamango zifanayo, ngokuchasene ngokungqalileyo nelizwi likaThixo. Ngabo bonke abalwamkelayo olu phawu, uThixo uthi, ‘Lo uya kusela kwakhona iwayini yengqumbo kaThixo, egalelwe ingaxutywanga endebeni yomsindo wakhe; yaye uya kuthuthunjiswa ngomlilo nesulfure phambi kweengelosi ezingcwele, naphambi kweMvana.’” Review and Herald, Julayi 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

UYeremiya uchaza abantu bakaThixo bemihla yokugqibela njengabesele benobuso behenyukazi. Basemngciphekweni wokwamkela uphawu lwerhamncwa kuba “bangendawo.” Kwindinyana esandul’ ukucatshulwa uDade White uyaqhubeka:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Ukuba ukukhanya kwenyaniso kubekwe phambi kwakho, kutyhila iSabatha yomyalelo wesine, kubonisa nokuba akukho siseko eLizwini likaThixo sokugcinwa kweCawa, ukanti usabambelele kwiSabatha yobuxoki, wala ukungcwalisa iSabatha athi uThixo ‘lusuku lwaM olungcwele,’ wamkela uphawu lwerhamncwa. Oku kwenzeka nini na?—Xa uthobela ummiselo okukuyalela ukuba uyeke ukusebenza ngeCawa unqule uThixo, lo gama usazi ukuba akukho nalinye ilizwi eBhayibhileni elibonisa iCawa iyenye into ngaphandle kokuba lusuku oluqhelekileyo lokusebenza, uyavuma ukwamkela uphawu lwerhamncwa, uze wale itywina likaThixo. Ukuba silwamkela olu phawu emabunzini ethu okanye ezandleni zethu, izigwebo ezabhengezwa phezu kwabangathobeliyo zimele ukuwela phezu kwethu. Kodwa itywina loThixo ophilayo libekwa phezu kwabo bagcina iSabatha yeNkosi ngokunyaniseka kwesazela sabo.”

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Wabona uThixo ukuba ubungendawo bomntu bukhulu ehlabathini, kwanokuba zonke iingcinga zokucamngca kwentliziyo yakhe bezingobubi bodwa yonke imihla…. Ihlabathi nalo lonakele phambi koThixo, yaza ihlabathi lazala lugonyamelo…. Wathi uThixo kuNowa, Ukuphela kwayo yonke inyama kufikile phambi kwam; kuba ihlabathi lizaliswe lugonyamelo ngabo; yaye, yabona, ndiya kubatshabalalisa kunye nehlabathi.’ Babeza kunqunyulwa, ngenxa yokuba babelonakalisile ihlabathi uThixo awalidalela ukuba lonwatyelwe ngabantu abangamalungisa.

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “‘Njengoko kwakunjalo ngemihla kaNowa,’ watsho uKristu, ‘kuya kuba njalo nakwimihla yoNyana woMntu.’ Yaye akunjalo na? Nabani na oya kujonga kumaphepha-ndaba emihla ngemihla unokubona uludwe olude lwezenzo zolwaphulo-mthetho—ukunxila, ubusela, ukuphanga, ukurhwaphiliza, ukubulala. Maxa wambi iintsapho ziphela ziyabulawa, ukuze iminqweno yaloo mntu yokuba nemali okanye impahla engeyoyakhe yaneliswe. Inene ihlabathi liya lifana noko lalinjalo ngemihla kaNowa, kuba abantu bayigatya ngokuphandle imiyalelo kaThixo.” Review and Herald, Julayi 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

UYeremiya uchonga abantu bakaThixo bemihla yokugqibela abaza kuguqa phambi kwelanga, yaye xa esenjenjalo uchonga ukuba “imvula ibibanjelwe, yaye akubangakho mvula yasemva; waba nebunzi lehule, wala ukuba neentloni.” “Abangendawo” phakathi kwabantu bakaThixo bemihla yokugqibela abafumani mvula yasemva, yaye bayala ukuba neentloni, kuba iingcinga zabo ziye zaba zingendawo ngamaxesha onke, njengoko kumelwe yimbali kaNowa, kwanangezamagumbi emifanekiso yesithixo esenyanyekayo sesibini kuHezekile isahluko sesibhozo.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

UYeremiya ukhomba abangendawo abangenasazintloni phakathi kwabantu bakaThixo ngemihla yokugqibela ukuba “bakhale” “ukusuka” “ngelo xesha” kuLowo “owayengumkhokeli” “wobutsha” babo. Umkhokeli wobutsha be-Adventism yayiziitafile ezimbini zikaHabhakuki namatye anqabileyo awayemelwe kuzo. Elona kuphela ithemba lokuphuma ebubini obusele buza kuzisela ukufa okungunaphakade abangendawo phakathi kwabantu bakaThixo ngemihla yokugqibela kukukhala kuThixo owayengumkhokeli ekuqaleni, okwafika “ngexesha lesiphelo” ngowe-1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Umba kwimbali yengelosi yokuqala okanye eyesithathu ngowokuba uyayamkela na okanye awuyamkeli imvula yasemva. Imvula yasemva yaqala xa iintlanga zaba nomsindo ngoSeptemba 11, 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ngelo xesha, lo gama umsebenzi wosindiso usiya esiphelweni, inkathazo iya kuba ifika phezu komhlaba, nezizwe ziya kuba nomsindo, kanti ziya kubanjwa ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yamva,’ okanye uhlaziyo oluvela ebusweni beNkosi, iya kuza, ukunika amandla ilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme kwelo xesha xa izibetho ezisixhenxe zokugqibela ziya kuthululwa.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Imvula yokugqibela,” ekwachongwa ngokuba “kukuhlaziywa,” yaqala xa iintlanga zacaphuka, yaye ngelo xesha “umsebenzi wosindiso” waqalisa ukuvalwa. Iingelosi ezine zeSityhilelo isahluko sesixhenxe zibambe imimoya emine ingaqhubi lo gama ukutywinwa kwekhulu elinamashumi amane anesine amawaka kugqitywa, yaye kuHezekile isahluko sesithoba, loo msebenzi umelwe ziingelosi ezibeka uphawu phezu kwabo bancwina bakhale ngenxa yamasikizi enziwa eYerusalem. Ngomhla we-11 kuSeptemba, 2001 iingelosi zaqalisa umsebenzi wokuvala wokubeka uphawu emabunzini ekhulu elinamashumi amane anesine amawaka.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Umsebenzi wokugqibela wengelosi yesithathu uzalisekiswa ngexesha lokugalelwa kwemvula yasemva, ekwangulo “ukuhlaziywa”, okukwangumyalezo.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Awathi wathi kubo, Yiyo leyo indawo yokuphumla eninokuthi ngayo nimphumzise odiniweyo; yaye naku oku ukuhlaziyeka; kanti ke abazanga beve. Isaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Umyalezo abangavumiyo ukuwuva kuIsaya ngulo myalezo uziswa ngeelwimi ezithintithayo, yaye ungumyalezo wokuvavanywa omela indlela yokusebenza ethi “umgca phezu komgca.”

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Kodwa ilizwi leNkosi laba kubo lisithi, Ummiselo phezu kommiso, ummiselo phezu kommiso; umgca phezu komgca, umgca phezu komgca; apha kancinane, naphaya kancinane; ukuze bahambe, bawe ngomhlana, baphuke, babanjiswe, bathinjwe. Ngoko ke yivani ilizwi leNkosi, nina madoda agculelayo, nilawula aba bantu baseYerusalem. Ngenxa yokuba nithe, Senze umnqophiso nokufa, kwaye sivumelene nelabafileyo; xa isibetho esiphuphumayo sidlula, asiyi kusifikela thina; kuba ubuxoki sibenzile ikhusi lethu, sazifihla phantsi kobuxoki. Isaya 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Ilizwi leNkosi, elingumyalezo wokuphumla nowokuhlaziywa (imvula yamva), elibabangela ukuba “bahambe, bawe ngomqolo, baphulwe, bathiyelwe ngomgibe, babanjwe,” linikwa “amadoda adelelayo, alawula aba bantu baseYerusalem.” IYerusalem yindawo apho iingelosi ziphawula abo bancwina bakhale, yaye amadoda amakhulu anikele inkoloseko yawo kuqala ngawona awa phantsi.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “Uphawu lokuhlangulwa lubekiwe phezu kwabo ‘bancwinayo, bekhala ngenxa yazo zonke izinyangiso ezenziwayo.’ Ngoku isithunywa sokufa siyaphuma, esimelwe embonweni kaHezekile ngamadoda anezixhobo zokuxhela, anikwe wona umyalelo othi: ‘Babulaleni kuphele tu abadala nabaselula, neentombi, nabantwana abancinane, nabafazi; kodwa ningasondeli nakomnye umntu ophethwe ngulo phawu; niqale kwindawo yam engcwele.’ Uthi umprofeti: ‘Baqala kumadoda amakhulu awayephambi kwendlu.’ Hezekile 9:1–6. Umsebenzi wokutshabalalisa uqala phakathi kwabo bazibize ngokuba ngabagcini bokomoya babantu. Abalindi bobuxoki ngabokuqala ukuwa. Akukho namnye uya kuvelwa inceba okanye asindiswe. Amadoda, abafazi, iintombi, nabantwana abancinane batshabalala kunye.” Imbambano Enkulu, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Siza kuqhubeka nokuxoxa ngokwanda kolwazi olafikayo ngowe-1989, kwinqaku elilandelayo.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Lowo ubona phantsi komphezulu, ofunda iintliziyo zabantu bonke, uthi ngabo baye banokukhanya okukhulu: ‘Abaxhwalekanga yaye abamangaliswanga ngenxa yesimo sabo sokuziphatha nesokomoya.’ Ewe, bazinyulele ezabo iindlela, yaye umphefumlo wabo uyaziyolisa ngezinto zabo ezinezothe. Nam ke ndiya kunyula iinkohliso zabo, ndibazisele oko bakoyikayo; ngokuba xa ndabizayo, akubangakho namnye uphendulayo; xa ndathethayo, abazange beve: kodwa benza okubi phambi kwamehlo aM, banyula oko ndandingakukholisi kuko.’ ‘UThixo uya kubathumela ulahlekiso olunamandla, ukuze bakholwe ubuxoki,’ ngokuba abalwamkelanga uthando lwenyaniso, ukuze basindiswe,’ ‘kodwa babeyoliswa kukungalungisi.’ Isaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “UMfundisi wasezulwini wabuza wathi: ‘Yiyiphi inkohliso enamandla ngakumbi enokulukuhla ingqondo kunokuzenzisa kokuba wakha phezu kwesiseko esifanelekileyo nokuba uThixo uyayamkela imisebenzi yakho, kanti enyanisweni usebenza izinto ezininzi ngokomgaqo-nkqubo wehlabathi yaye wona kuYehova? Owu, yinkohliso enkulu, lulahlekiso olutsalayo, oluthimba iingqondo xa abantu abakha bayazi inyaniso beyenza impazamo yokuthabatha imo yobuthixo bayibeke endaweni yomoya namandla abo; xa becinga ukuba bazizityebi, bazandisile ngeempahla, yaye abasweli nto, kanti enyanisweni baswele yonke into.’” Testimonies, volume 8, 249, 250.

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