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# The Book of Daniel - Number One-Hundred and Ninety-Seven

Incwadi kaDaniyeli – Inombolo Ikhulu Elinamashumi Alithoba anesixhenxe

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Ukuvuleleka Kwezinto Zobuprofeti: Ukuhlanganiswa Kwesibini KukaKristu nendima ye-Eskatoloji yobuSilamsi Kwibali leSityhilelo

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Ngoku siyachonga ukuba esinye seziganeko ezimelwe ziindudumo ezisixhenxe ngumsebenzi kaKristu wokuqokelela abantu baKhe okwesibini, awaqala ukuwenza ngoJulayi ka-2023. Imbali yamaMillerite ichaza ukuba lo msebenzi ufezekiswa imfazwe yamaSilamsi isebenza njengemvelaphi yomyalezo.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Umyalezo usiTyhilelo lukaYesu Kristu, olutyhilwayo kanye ngaphambi kokuba kuvalwe ixesha lovavanyo, kodwa lowo myalezo uthwalwa nguwo (ubekwe ngaphakathi komxholo wo) umyalezo wentlungu yesithathu. Kwangelo xesha kanye iNkosi yayisolula isandla saYo okwesibini ngo-1849, uDade White wayethetha ngokugungqiswa kweentlanga ezinomsindo, olungumqondiso wobuSilamsi.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Ngomhla we-16 kuDisemba, 1848, iNkosi yandinika umbono wokunyikima kwamandla amazulu. Ndabona ukuba xa iNkosi yayisithi ‘izulu,’ ekunikezeleni imiqondiso ebhalwe nguMateyu, Marko, noLuka, yayithetha izulu; yaye xa yayisithi ‘umhlaba’ yayithetha umhlaba. Amandla ezulu lilanga, inyanga, neenkwenkwezi. Zilawula emazulwini. Amandla omhlaba ngabo balawula emhlabeni. Amandla ezulu aya kunyikimiswa lilizwi likaThixo. Ke ilanga, inyanga, neenkwenkwezi ziya kususwa ezindaweni zazo. Aziyi kudlula, kodwa ziya kunyikimiswa lilizwi likaThixo.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Amafu amnyama, anzima anyuka aza abangqubana. Isibhakabhaka savuleka saza sarhoxa; saza ke sakhangela phezulu kuloo ndawo ivulekileyo e-Orion, apho kwavela khona izwi likaThixo. IsiXeko esiNgcwele siya kuhla sidlule kuloo ndawo ivulekileyo. Ndabona ukuba amandla omhlaba ngoku ayazanyazanyiswa, nokuba iziganeko ziza ngokolandelelwano. Imfazwe, namarhe eemfazwe, ikrele, indlala, nesibetho, zezona ziqala ukuzanyazanyisa amandla omhlaba; emva koko ilizwi likaThixo liya kuzanyazanyisa ilanga, inyanga, neenkwenkwezi, kwanalo nalo eli hlabathi. Ndabona ukuba ukuzanyazanyiswa kwamandla aseYurophu akusikho, njengoko abanye befundisa, ukuzanyazanyiswa kwamandla ezulu, koko kukuzanyazanyiswa kweentlanga ezinomsindo.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Ababhali-mbali bayangqina ukuba oko kwakungcangcazelisa iintlanga zaseYurophu ngowe-1848 yayiyimigudu yemikhosi yamaSilamsi, kuba ngokwesiprofeto zifanekiselwa njengamandla acaphukisa iintlanga. Kwingqina lokuqala leNkosi isolula isandla saYo okwesibini kwimbali yowe-1840 ukuya kowe-1844, umyalezo weSikhalo Sasezinzulwini Zobusuku wafika kwintlanganiso yenkampu yase-Exeter. Ukusuka apho kwada kwaya kutsho ku-Oktobha 22, 1844, loo myalezo wasasazeka kunxweme olusempuma lwe-United States njengeliza elikhulu lolwandle. Loo ntshukumo yayifuzaniswe kukungena kukaKristu ngoloyiso eYerusalem, yaye yayiyidonki eyathwala uKristu yamngenisa eYerusalem.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Umyalezo Wokukhala Kwasezinzulwini Umele umyalezo wonke wesiprofeto woTyhilelo lukaYesu Kristu, kodwa olo Tyhilelo lubekwe ngaphakathi komxholo wobuSilamsi besishwangusha sesithathu obucaphukisa iintlanga, kuba bubuSilamsi obuthwele umyalezo onguwo uTyhilelo lukaYesu Kristu. UYesu uyiNgonyama yesizwe sakwaYuda, yaye ubotshelelwe kumyalezo “weesile.”

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yuda, nguwe lowo abaya kukudumisa abazalwana bakho; isandla sakho siya kuba semqaleni weentshaba zakho; abantwana bakayihlo baya kuqubuda phambi kwakho. UYuda ulithole lengonyama; usukile exhobeni, nyana wam; uthe zithi nkxu, walala phantsi njengengonyama, nanjengengonyama enkulu; ngubani na oya kuyivusa? Intonga yobukumkani ayiyi kusuka kuYuda, kungabikho mlawuli phakathi kweenyawo zakhe, ade afike uShilo; zize iintlanga zimthobele yena. Ebophelela ithole lakhe le-esile emdiliyeni, nethole lenkazana ye-esile emdiliyeni omhle; uhlambe iingubo zakhe ngewayini, nezambatho zakhe ngegazi leediliya. Amehlo akhe aya kubabomvu yiwayini, namazinyo akhe abe mhlophe lubisi. Genesis 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

KungoYuda apho “ukuhlanganiswa kwabantu” kuzalisekiswa khona. UKristu, enguYuda, ukwangulo “Mdiliya,” yaye “umdiliya okhethiweyo” ubotshelelwe “etholeni le-esile.” “Iingubo” Zakhe zihlanjwa “ewayinini,” eyayiyi “gazi leediliya.” UKristu waqalisa ukuchitha iGazi Lakhe eGetsemane, xa Wabila igazi, yaye iGetsemane lithetha “isixovuleli somnquma.” Ukusuka eGetsemane ukuya emnqamlezweni Wachitha iGazi Lakhe elixabisekileyo ukuze azitsalele kuye bonke abantu.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Ngoku ngumgwebo weli hlabathi; ngoku umphathi weli hlabathi uya kugxothwa. Kwaye mna, ukuba ndinyuswe emhlabeni, ndiya kutsalela bonke abantu kum. Wakutsho oku, ebonisa ukufa awayeza kufa ngako. Yohane 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Umsebenzi kaKristu wokutsalela bonke abantu kuYe yinkqubo enamanyathelo amabini, kuba kuqala uqokelela “abagxothiweyo bakwaSirayeli,” aze emva koko abasebenzise njengomqondiso wokutsala omnye umhlambi waKhe.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Ndingumalusi olungileyo; ndiyazazi iigusha zam, kwaye ziyandazi nam. Njengoko uBawo endazi, nam ndiyamazi uBawo; kwaye ndibubeka phantsi ubomi bam ngenxa yeegusha. Kanti ndinazo nezinye iigusha, ezingezizo ezalo mhlambi; nazo ke ndimelwe kukuzizisa, zaye ziya kuliva ilizwi lam; kuze kubekho mhlambi mnye, nomalusi mnye. Yohane 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Abo likhulu elinamawaka alikhulu anamashumi amane anesine ngamawaka ngamawaka “ziigusha” ezimaziyo Yena. “Ezinye izigusha” zingumhlambi waKhe ophuma eBhabheli xa zibona zize zive umqondiso. Ngaphambi kokuba awuphakamise umqondiso waKhe, eziziigusha zaKhe, uqala ngokuzihlanganisa okwesibini. Loo mgca wembali engcwele uyahambelana neevesi zeshumi elinesithathu ukuya kweshumi elinesihlanu zesahluko seshumi elinanye sikaDaniyeli, yaye ngoko ke uyahambelana nembali efihlakeleyo yevesi yamashumi amane. Umele umgca wophondo lokwenyaniso lwamaProtestanti oluhamba ngaphakathi kwimbali yophondo oluwileyo lwamaProtestanti, uphondo oluwileyo lwamaRiphabhlikhi, nokufika kwehenyukazi laseTire, kanye phambi komthetho weCawa wevesi yamashumi amane ananye. Umgca wophondo lokwenyaniso lwamaProtestanti umele zombini imbali kwanomyalezo apho abo likhulu elinamawaka alikhulu anamashumi amane anesine batywinwayo khona.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Abagxothiweyo bakwaSirayeli” bamele umgca ochaseneyo “nendibano yabagculeli”, njengoko uYeremiya ebachaza, okanye “indlu yesikhungu kaSathana” njengoko uYohane ebachaza encwadini yeSityhilelo izahluko zesibini nezesithathu apho kuthethwa kuwo amabandla aseSmirna naseFiladelfiya. AbaseFiladelfiya bamele “ikhulu elinamashumi amane anesine amawaka” eSityhilelo isahluko sesixhenxe, yaye iSmirna “sisihlwele esikhulu” seso sahluko sinye, esingenakubalwa. Ezi ndidi zimbini zabahlangulweyo ngemihla yokugqibela ziphikisana nabo baxokayo, nabakwindlu yesikhungu kaSathana, baze babange ukuba bangabantu bakaThixo, kuba besithi bangamaYuda.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Umgca wophondo loBuprotestanti bokwenyaniso uqulathe impikiswano ekhoyo phakathi kwabo ngokwabo nabantu bangaphambili bomnqophiso abathi ngelo xesha badlulelwe. Kule mbali inye abathembekileyo bakwakwimpikiswano nomgca woBuprotestanti obuwexukileyo nobuKatolika. Ezo zinto zintathu zonqulo zimele inamba, irhamncwa, nomprofeti wobuxoki kwinqanaba elincinane ngaphakathi komgca wophondo loBuprotestanti bokwenyaniso.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Ndabona ukuba ibandla elingelilo lokwenene nama-Adventist angengawo okwenene, njengoYuda, aya kusingcatsha kumaKatolika ukuze azuze impembelelo yawo aze eze kulwa nenyaniso. Ngelo xesha abangcwele baya kuba ngabantu abangaziwayo, abangaziwa kangako ngamaKatolika; kodwa amabandla nama-Adventist angengawo okwenene awaziyo ukholo lwethu namasiko ethu (kuba ayesithiyile ngenxa yeSabatha, kuba ayengenako ukuyiphikisa) aya kungcatsha abangcwele aze abaxele kumaKatolika njengabo bangawathobeliyo amaziko abantu; oko kukuthi, ukuba bayigcina iSabatha baze bangayithobeli iCawe.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Sele sakhe sathetha ngale ndima ngaphambili, yaye ngokwenjenjalo sabona ukuba ibinzana elithi “ibandla elingelokwenyaniso ngaphandle kwegama” kunye nebinzana elithi “um-Adventist ongowegama kuphela” ngebelelinentsingiselo eyahlukileyo nokusetyenziswa okwahlukileyo ngexesha uDade White wayebhala loo mazwi. Kanti ke, abaprofeti bathetha ngakumbi ngeemihla yokugqibela kunokuba babetshoyo ngembali yabo uqobo, ngoko ke kule ndima ibandla elingelokwenyaniso kwiintsuku zokugqibela liya kuba bubuProtestanti obuwileyo. Igama elithi “nominal” lithetha “ngegama kuphela.”

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Icawa ekuthiwa yamaProtestanti yayeka ukuphikisa iRoma ngo-1844, xa yavukela ukungena ngoKholo kwiNdawo eNgcwele Kakhulu, apho babenokuthi baqonde ukuba iSabatha yosuku lwesixhenxe ngulo mhla uchanekileyo wonqulo. Endaweni yoko, bagcina unqulo lwelanga, olungumqondiso wobuKatolika. Akunakwenzeka “ukuphikisa” iRoma, nto leyo eyiyo kuphela intsingiselo yegama elithi “Protestanti,” ukuba wamkele umqondiso wayo wegunya, athe ibandla laseRoma ngokuphindaphindiweyo lawuchaza njengeligunya lalo lokuguqula umhla wonqulo eBhayibhileni usuke kwiSabatha yosuku lwesixhenxe uye kwiCawa.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Ama-Adventist ngokwegama” ngabo abo bavuma ukuba bangama-Adventist oSuku lweSixhenxe, kodwa bakwachongwa njengoYudas, ongumfuziselo womfundi ongcatshileyo isibango sakhe. Ibandla lama-Adventist oSuku lweSixhenxe ngokwegama liya kubathiya “abangcwele,” yaye abo bangcwele ngoko “baya” kuba “ngabantu abangaziwayo.” Bayabathiya abo bangcwele bangaziwayo, “ngenxa yeSabatha,” inyaniso abangakwaziyo “ukuyiphikisa.” Inyaniso yeSabatha kwimbali kaDade White yayiyiSabatha yosuku lwesixhenxe, kodwa imela ngokomfuziselo inyaniso yeSabatha yemihla yokugqibela, engenakuphikiswa, yaye leyo yimfundiso eyaliwa kuqala bubu-Adventist boSuku lweSixhenxe baseLawodikea ekuvukeleni kwabo ngowe-1863. Loo mfundiso yayiyeyokuqala kwiinyaniso ezisisiseko ezafunyanwa nguWilliam Miller, yaye imele iinyaniso ezisisiseko zobu-Adventist ama-Adventist ngokwegama angavumiyo ukuhamba kuzo, njengoko zimelwe ziindlela zamandulo zikaYeremiya. Loo nyaniso yeSabatha yile “maxesha asixhenxe,” kaLevitikus amashumi amabini anesithandathu.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Umgca wobuProtestanti benyaniso oqulunqwe yiFiladelfiya neSmirna ungcatshwa ngabo bamelwe njengoYuda. UYuda wenza umnqophiso wokungcatsha uYesu izihlandlo ezithathu, ngaloo ndlela echaza ukungcatshwa okuqhubekayo okwandulela kwaza kwagqitywa emnqamlezweni. Ivesi yeshumi elinesithandathu kaDaniyeli ishumi elinanye imele umthetho weCawa, owawufanekisiwe ngumnqamlezo. Ngoko ke, kwiivesi ezikhokelela kumthetho weCawa wevesi yeshumi elinesithandathu, okwangumthetho weCawa wevesi yamashumi amane ananye, ukungcatshwa okunamanyathelo amathathu kuziswa phezu kwabangcwele bemihla yokugqibela. Ukungcatshwa kwenzeka ngelo xesha iNkosi iqokelela ngalo umqondiso waYo wemihla yokugqibela okwesibini.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> Kwaye ngaloo mini kuya kubakho ingcambu kaYese, eya kuma ibe ngumqondiso kubantu; iintlanga ziya kufuna kuyo; nokuphumla kwayo kuya kuba nozuko. Kwaye kuya kuthi ngaloo mini, iNkosi iphinde yolule isandla sayo okwesibini ukuba ibuyise intsalela yabantu bayo, eshiyekileyo, eAsiriya, naseYiputa, nasePatros, naseKushi, naseElam, naseShinare, naseHamati, naseziqithini zolwandle. Kwaye iya kumisa umqondiso ezintlangeni, ihlanganise abagxothiweyo bakwaSirayeli, iqokelele ndawonye abasasazekileyo bakwaYuda bevela kwiimbombo zone zehlabathi. Nomona kaEfrayim uya kusuka, neentshaba zakwaYuda ziya kunqunyulwa: uEfrayim akayi kuba namona ngoYuda, noYuda akayi kumkhathaza uEfrayim. Kodwa baya kuhlasela amagxa amaFilisti ngasentshonalanga; baya kubaphanga abasempuma kunye; baya kubeka isandla sabo phezu koEdom noMowabhi; nabantwana bakwa-Amon baya kubathobela. Isaya 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

UIsaya uchaza imeko yembali yale ndinyana kwivesi yeshumi, ngentetho ethi “ngaloo mini.” Loo “mini” ngoko ke ichongiwe kwiivesi ezingaphambi kwevesi yeshumi. Xa silandela lo mbaliso uthile wesiprofeto siwubuyisela umva side sifike kwisibhekiso esisenza sikwazi ukuchonga ukuba “loo mini” nini na, sifikelela kwivesi yokuqala yesahluko seshumi.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Yeha kubo abo bamisela imithetho engalungileyo, nababhala ubunzima ababuyalelayo. Isaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

USista White uchonga “ummiselo ongekho bulungisa” wale ndinyana njengomthetho weCawa oza kufika kungekudala:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “ISabatha yesithixo imisiwe, njengoko umfanekiso wegolide wamiswa emathafeni aseDura. Kwaye njengoko uNebhukadenetsare, ukumkani waseBhabheli, wakhupha umthetho wokuba bonke abangayi kuqubuda bawunqule lo mfanekiso mababulawe, ngokunjalo kuya kwenziwa isibhengezo sokuba bonke abangayi kuyihlonela inkqubo yeCawa baya kohlwaywa ngokuvalelwa entolongweni nangokufa. Ngaloo ndlela iSabatha yeNkosi inyathelwa phantsi. Kodwa iNkosi iye yabhengeza, ‘Yeha kubo abamisa imimiselo engalungileyo, nababhala iintlungu abaziwisileyo’ [Isaya 10:1]. [Zefaniya 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Umongo wokuba iNkosi ibaqokelele abantu bayo okwesibini ubekwe kwimbali yengxaki yomthetho weCawa esondelayo, kuba kwindinyana yeshumi elinesibini yesahluko seshumi, uIsaya uthetha ngeNkosi igqiba umsebenzi phakathi kwabantu bayo ngaphambi kokuba izise umgwebo wayo wolawulo kumyalelo ongendawo, ongumthetho weCawa.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Ngako oko kuya kuthi, xa iNkosi igqibile ukuwenza wonke umsebenzi wayo entabeni yeZiyon naseYerusalem, ndiya kuwohlwaya isiqhamo sentliziyo enekratshi yokumkani waseAsiriya, nozuko lokuziphakamisa kwamehlo akhe. Isaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Umsebenzi ophezu kweZiyon naseYerusalem”, awu “enzayo” uYehova ngaphambi kokuba isohlwayo sobupopu siqale ngomthetho weCawa, kukutywinwa kwabaliwaka elinamakhulu amane anamashumi amane anesine. KuHezekile isahluko sesithoba, indoda enesitya seinki sombhali ihamba phakathi kweYerusalem ibeka uphawu phezu kwabo “abancwina bekhala ngenxa yamasikizi enziwayo ezweni” nasebandleni. Loo msebenzi uquka inkqubo yokuba uYehova aqokelele ndawonye abagxothiweyo bakwaSirayeli okwesibini. Ubaqokelela kwiimbombo zone zomhlaba, kwaye “iimbombo zone zomhlaba” zimelwe ziindawo ezisibhozo zejografi. Isibhozo sisimboli senkqubo yokuvavanywa komfanekiso werhamncwa, ngaloo ndlela kubonakalisa ukuba uqokelelo lokugqibela lwabo babeza kuba ngumqondiso lwenzeka ngexesha apho uvavanyo lomfanekiso werhamncwa luphunyezwa emhlabeni.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Ubunye obumelwe ngu-“Efrayim” “ongammoneliyo uYuda, noYuda” “ongamkhathaziyo uEfrayim,” benzeka xa iintshaba zikaYuda zinqunyulwa. Ngokwesiprofeto, abantu bomnqophiso wangaphambili, abamelwe nguYudas, okanye yisinagoge likaSathana, okanye yindibano yabagculeli, okanye ngamaProtestanti embali yamaMillerite, okanye ngamaYuda embali kaKristu, “banqunyulwa” ekudanisweni kokuqala. Xa uYeremiya emele kanye loo mbali, wayalelwa ukuba wayengenakuze abuyele kwindibano yabagculeli, nangona bona babenokubuyela kuye ukuba babekhetha ukuguquka.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Ukususela ngowama-18 kuJulayi 2020 kude kube ngumthetho weCawa, iNkosi iqokelela abantu bayo bemihla yokugqibela okwesibini. Ibaqokelela bevela kwiindawo ngeendawo zehlabathi, ngexesha apho igqibezela umsebenzi wayo wonke phezu koYuda neYerusalem. Ngelo xesha lokutywinwa, abantu bakaThixo bemihla yokugqibela baya kuba ngabangasaziwayo, kodwa nangona kunjalo baya kujamelana nomanyano oluphindwe kathathu oluchasa umsebenzi wabo.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

UbuKatolika lirhamncwa lomanyano oluphindwe kathathu, yaye enye yeentombi zalo luhlobo udade White aluchaza njengelicawe elisezinthethweni ngegama kuphela. Bamele umprofeti wobuxoki. Ama-Adventist aseLawodike abizwa ngegama kuphela, amelwe nguYuda, aligongqongqo kulo mfanekiso. Imvukelo ka-1863 yafanekiswa yimvukelo kaSirayeli wamandulo eKadeshi yokuqala, xa bakhetha ukwala isigidimi sikaYoshuwa noKalebhi baza babuyela eYiputa. IYiputa ingumqondiso wegongqongqo.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Nyana womntu, jonga ubuso bakho ngakuFaro ukumkani waseYiputa, uprofete ngokuchasene naye, nangokuchasene neYiputa iphela; thetha, uthi, Itsho iNkosi uYehova ukuthi, Yabona, ndichasene nawe, Faro kumkani waseYiputa, inamba enkulu elele phakathi kwemilambo yayo, ethi, Umlambo wam ngowam, yaye ndizenzele wona. Hezekile 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Imvukelo eKadeshi yayimele uvavanyo lweshumi kwinkqubo yokuvavanywa eyazisa ukwaliwa nokufa kwabantu abanyuliweyo ababe khutshwe eYiputa, yaye yabonakalisa ngohlobo olungumfuziselo uvavanyo lokugqibela lwenkqubo yokuvavanywa eyaziswa phezu kwe-Adventism kaMiller yamaFiladelfiya ngo-Oktobha 22, 1844, yaza yagqitywa ngemvukelo ka-1863. Ekupheleni kanye kwembali kaSirayeli wamandulo, amaYuda “akhala esithi, ‘Msuse, msuse, mbethelele emnqamlezweni’. UPilato wathi kubo, ‘Ndimbethelele na uKumkani wenu emnqamlezweni?’ Ababingeleli abakhulu baphendula bathi, ‘Asinankumkani ngaphandle koKesare.’” Kwimvukelo yokuqala nakwimvukelo yokugqibela abantu ababengabantu bomnqophiso bangaphambili bakhetha ukuzinxulumanisa nomfuziselo wenamba (iYiputa neRoma yobuhedeni) njengokumkani wabo.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Ngomhla we-18 kuJulayi, 2020, “iintshaba zakwaYuda” “zanqunyulwa,” yaye itempile yamakhulu alikhulu anamashumi amane anesine amawaka yamiswa. Konke okwakusele yayikukuba itempile ihlanjululwe, ngaphambi kokuba uMthunywa woMnqophiso afike ngesiquphe etempileni yaKhe. Itempile yembali yamaMillerite yakhiwa kwiminyaka engamashumi amane anesithandathu ukusuka ngo-1798 ukuya ku-1844. Ekudanisweni kokuqala kwango-Apreli 19, 1844 amaProtestanti anqunyulwa aza aba yinxalenye yesikhungu sikaSathana, ibandla labagculeli, intombi yaseRoma. Ukususela kuloo ndawo de kube ngu-Oktobha 22, 1844 kwenzeka inkqubo yokuhlanjululwa ngaphambi kokuba abathembekileyo balandele uKristu bangene eNdalweni eNgcwele Kakhulu, ukuze Yena afezekise umsebenzi wokudibanisa ubuThixo baKhe nobuntu babo.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Imbali yophondo lwenyaniso lobuProtestanti, oluqokelelwa okwesibini kanye phambi komyalelo ongenabulungisa, ukuze lube ngumqondiso uThixo awusebenzisayo ukubiza umhlambi waKhe omnye ukuba uphume eBhabhiloni, yenzeka ngelo xesha linye apho iimpondo ezilahlekayo zeRiphabhlikhi nezobuProtestanti zidibana, zisenza uhenyuzo lokomoya, ngaloo ndlela zisiba nyama-nye, okanye itempile enye, engumfanekiso werhamncwa. Itempile kaThixo kwangaxeshanye iyawenza umfanekiso kaKristu.

We will continue this study in the next article.

Siza kuqhubekisa esi sifundo kwinqaku elilandelayo.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Ilizwi elafika kuYeremiya livela eNkosini, lisithi, Yima esangweni sendlu yeNkosi, uze uvakalise khona eli lizwi, uthi, Live ilizwi leNkosi, nonke nina bakwaYuda ningena ngala masango ukuza kunqula iNkosi. Itsho ngolu hlobo iNkosi yemikhosi, uThixo kaSirayeli, Yilungiseni iindlela zenu nezenzo zenu, ndoninika ukuhlala kule ndawo. Musani ukukholosa ngamazwi obuxoki, nisithi, Itempile yeNkosi, Itempile yeNkosi, Itempile yeNkosi, zezi. Kuba ukuba nithe nazahlaziya ngokwenene iindlela zenu nezenzo zenu; ukuba nithe ngokwenene nawugweba ngobulungisa umcimbi phakathi komntu nommelwane wakhe; ukuba anicinezeli umphambukeli, nenkedama, nomhlolokazi, ningaphalazi gazi limsulwa kule ndawo, ningalandeli thixo bambi ukuze nizenzele ububi: ndandule ke ndininike ukuhlala kule ndawo, ezweni endalinika ooyihlo, kuse emaphakadeni asemaphakadeni. Yabonani, nikholosa ngamazwi obuxoki, angenakunceda nto. Niya kuba amasela, nibulale, nihenyuze, nifunge ubuxoki, nitshisele uBhahali isiqhumiso, nilandele thixo bambi eningabaziyo; nize nime phambi kwam kule ndlu ibizwa ngegama lam, nithi, Sisindisiwe ukuze senze onke la masikizi? Ingaba le ndlu ibizwa ngegama lam iye yaba ngumqolomba wabaphangi na emehlweni enu? Yabonani, mna ngokwam ndiyibonile, itsho iNkosi.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Ke kaloku yiya ke ni ngoku endaweni yam eyayiseShilo, apho ndabeka khona igama lam ekuqaleni, nize nibone oko ndayenzayo kuyo ngenxa yobungendawo babantu bam amaSirayeli. Ke ngoku, ngenxa yokuba nizenzile zonke ezi zinto, utsho uYehova, ndathetha kuni, ndivuka kusasa ndithethe, kodwa anavanga; ndanibiza, kodwa anaphendula; ngenxa yoko ndiya kwenza kule ndlu ibizwa ngegama lam, enithembele kuyo, nakule ndawo ndayinika nina nooyihlo, njengoko ndenzayo eShilo. Yaye ndiya kunigxotha ebusweni bam, njengoko ndabagxothayo bonke abazalwana benu, yonke imbewu kaEfrayim. Ngako oko musa ukubathandazela aba bantu, ungabaphakamiseli isikhalo nokubathandazela, ungandenzeli sicelo ngenxa yabo; kuba andiyi kukuva. Akuboni na oko bakwenzayo emizini yakwaYuda nasezitratweni zaseYerusalem? Yeremiya 7:1–17.

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