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# The Book of Daniel - Number Fourteen

Incwadi kaDaniyeli — Inani Leshumi Elinesine

Daniel Chapter Two – Summary and Conclusion Part One

UDaniyeli Isahluko Sesibini – Isishwankathelo nesiGqibo Inxalenye Yokuqala

Author

Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Encwadini yeSityhilelo zonke iincwadi zeBhayibhile ziyadibana zize ziphele. Nantsi intwaliselo yencwadi kaDaniyeli.” IZenzo zabaPostile, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Inyaniso echongwe nguYohane njenge “Sityhilelo sikaYesu Kristu,” athe iNgonyama yesizwe sakwaYuda yayityhila ngokuqhubekayo kubantu bayo ukususela ngoJulayi, 2023, izalisekiswa ekugqibeleleni kwayo xa incwadi kaDaniyeli idityaniswa nencwadi yeSityhilelo. UDaniyeli isahluko sesibini umele isigidimi sengelosi yesibini kwimeko yovavanyo lomfanekiselo werhamncwa lweentsuku zokugqibela. Ichaza inkqubo yokuvavanywa nexesha elithile lovavanyo.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Ixesha nenkqubo kaDaniel isahluko sesibini, emelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniel, yayifuzisela ixesha lokuvavanywa kwamaProtestanti kwimbali yamaMillerite. AmaProtestanti asilela kwinkqubo yawo yokuvavanywa aza aba ziintombi zaseRoma. Ngokwesiprofeto, intombi ifuzisela unina wayo; yaye iRoma lirhamncwa lesiprofeto. Ukusilela kwawo nokuguqukela kwawo okwalandelayo ekubeni ziintombi zaseRoma, kufuzisela uvavanyo lomfanekiso werhamncwa kwimbali yethu yangoku, kuba aguqukela ekubeni ngumfanekiso werhamncwa. Inkqubo yethu yangoku yokuvavanywa ngoko ke imelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniel, kwanakwimbali yesigidimi sengelosi yesibini ngexesha lentshukumo yamaMillerite.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Kwimbali yesigidimi sengwe yesibini esaqala ngoSeptemba 11, 2001, kukho ixesha elithile nenkqubo yokuvavanywa emelwe ngokomfuziselo njengephupha lomfanekiso kaNebhukadenetsare lezilo; kuba ubukumkani kwisiprofeto seBhayibhile bukwazizilo. UNebhukadenetsare kunye nabaphambili benkolo bamaKaledi bamele abo basilelayo kuvavanyo, kanti uDaniyeli namadoda amathathu afanelekileyo bamele abo baluphasayo uvavanyo. Kungabonakala ngenye indlela, kodwa ukusilela kukaNebhukadenetsare kuqinisekiswa kwisahluko sesithathu sikaDaniyeli.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Kwinkqubo yokuvavanywa, emelwe kuzo zombini izahluko zokuqala nezesibini zikaDaniyeli, kukho iimpawu zendlela yesiprofeto ezithile ezingqinelana nenyaniso ezisandul’ ukubekwa phambili encwadini yeSityhilelo. Kwisahluko sokuqala, “iintsuku ezilishumi” zazimela ixesha lovavanyo elakhokelela ekubeni uDaniyeli abonakalalise umfanekiso ongcono nowondlekileyo ngakumbi ngenxa yokuba wayesidla isidlo sasezulwini, ngoxa olunye udidi lwamathenwa lwabonakalalisa umfanekiso wabo babesitya ukutya kokumkani. Ukumkani ngokwesiprofeto bubukumkani, yaye ngokwesiprofeto ukumkani okanye ubukumkani bukwalirhamncwa. Abo ubuso babo babubonakalalisa iziphumo zokutya ukutya kokumkani, babonakalalisa umfanekiso werhamncwa.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Kwisahluko sesibini sikaDaniyeli, uDaniyeli wayethandaza ukuze aqonde “imfihlelo” efihlakeleyo yephupha lomfanekiso likaNebhukadenetsare. Kwakufuneka azi ukuba iphupha ngokwalo laliyintoni, kwanokuba lithetha ukuthini. Umele abo bakwimihla yokugqibela abafuna ukuqonda iimfihlelo ezinxulumene nokuvulwa kweSityhilelo sikaYesu Kristu, kuba ukuvulwa kweSityhilelo sikaYesu Kristu kuyeyona “mfihlelo” yokugqibela yesiprofeto evulwayo ngaphambi kokuvalwa kwexesha lobabalo. Bonke abaprofeti, kuquka noDaniyeli, bachonga imihla yokugqibela. Umzamo kaDaniyeli wokuqonda “imfihlelo” wawungumzamo wobomi nokufa, njengoko novavanyo lomfanekiso werhamncwa lunjalo kubantu bakaThixo kwimihla yokugqibela.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “INkosi indibonisile ngokucacileyo ukuba umfanekiso werhamncwa uya kumiselwa ngaphambi kokuba ithuba lobabalo livale; kuba oku kuya kuba luvavanyo olukhulu kubantu bakaThixo, ekuthi ngalo kugqitywe isigqibo ngekamva labo elingunaphakade.” Manuscript Releases, umqulu 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Umthandazo kaDaniyeli, njengoko wayefuna ukuqonda “imfihlelo,” umele uphawu oluthile lwendlela kwimbali yabantu bakaThixo ngemihla yokugqibela. Incwadi kaDaniyeli inika amangqina amabini amiselayo uphawu lwendlela oluthi “umthandazo” ngemihla yokugqibela. Olo phawu lwendlela lubekwe kwixesha elimelelwa ngumyalezo wesibini womgca ngamnye wohlaziyo.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Imeko yesiprofeto yazo zombini ezi mithandazo yiminyaka engamashumi asixhenxe yokuthinjwa, ethi, njengomfuziselo, imele “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu. KuDaniyeli isahluko sesibini, kwivesi yokuqala, igama elithi “Nebhukadenetsare” liphindwe kabini, nto leyo ethi ukuphindwa kabini kwegama eZibhalweni ibe ngumfuziselo wesigidimi sengelosi yesibini.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Kukho izikhombisi ezininzi kwimibhalo kaDade White ezichaza isahluko sesithathu sikaDaniyeli njengophawu lomthetho weCawa. Isahluko sokuqala sikaDaniyeli siphethe zonke iimpawu zesigidimi sengelosi yokuqala, yaye siyaziswa ukuba akunakubakho sigidimi sesithathu (isahluko sesithathu sikaDaniyeli), ngaphandle kwesigidimi sokuqala nesesibini.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Uvavanyo lomfanekiso werhamncwa luchazwe nguEllen White njengovavanyo ekufuneka siluphumelele ngaphambi kokuba ixesha lovavanyo livale, naphambi kokuba sitywinwe. Xa umculo wadlalwayo kuDaniyeli isahluko sesithathu, ixesha lovavanyo lavalwa ngokomfuziselo, kuba isahluko sesithathu simela umthetho weCawa. Umculo kaNebhukadenetsare umela uncuthu lwengoma oluthi ihenyukazi laseTire liqalise ukulucula kookumkani bomhlaba ekupheleni kweminyaka engamashumi asixhenxe engokomfuziselo apho lalilityelwe khona.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Kuya kuthi ngaloo mini iTire ilityalwe iminyaka emashumi asixhenxe, ngokwemihla yokumkani omnye; ekupheleni kweminyaka emashumi asixhenxe iTire iya kucula njengohenyukazi. Thabatha uhadi, ujikeleze umzi, wena henyukazi lilityelweyo; yenza umculo omnandi, cula iingoma ezininzi, ukuze ukhunjulwe. Kuya kuthi ke ekupheleni kweminyaka emashumi asixhenxe, uYehova ayivelele iTire, ibuyele emvuzweni wayo, ihenyuze nezizwe zonke zehlabathi phezu kobuso bomhlaba. Isaya 23:15–17.

Sister White identifies the three angel’s messages as three tests.

USista White uchaza imiyalezo yeengelosi ezintathu njengeemvavanyo ezintathu.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Abaninzi abaphuma besiya kuhlangabeza uMyeni phantsi kwemiyalezo yengelosi yokuqala neyesibini, bayala owesithathu, ongowokugqibela umyalezo wokuvavanya oza kunikwa ihlabathi, yaye kuya kuthatyathwa isikhundla esifanayo xa kusenziwa ubizo lokugqibela.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Ngamangqina aliqela, isahluko sesibini sikaDaniyeli, sisigidimi sengelosi yesibini. Imbali yokuxhotyiswa kwengelosi yokuqala de kube kukugwetywa, yimbali emelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli. Ukumiselwa komthandazo kaDaniyeli kwisahluko sesibini, kwenzeka ngaphakathi kwaloo minyaka ingamashumi asixhenxe, engumfuziselo “wamaxesha asixhenxe”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Umthandazo wesahluko sesithoba uqala ngokubhekisa ngokungqalileyo kwiminyaka engamashumi asixhenxe. Indawo yesiprofeto yale mithandazo yomibini iyafana. Imela iinkalo ezahlukileyo zomthandazo omnye, kodwa yomibini ibekwe kwindawo efanayo “yamaxesha asixhenxe,” yaye yomibini ihambelana nomqondiso wendlela “womthandazo” okhoyo kwimbali yabangamakhulu alikhulu anamashumi amane anesine amawaka emihla yokugqibela.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Xa uDaniyeli ethandaza kwisahluko sesithoba, ukwisigaba sesiprofeto “senguquko” sisuka ebukumkanini baseBhabheli sisiya ebukumkanini bamaMede namaPersi. Loo ndawo yenguquko ikwayingqophamlando, yaye ikwangqamana kanye naloo ndawo inye yenguquko ekuhambeni kwengelosi yesithathu, xa abantu bakaThixo besifa esitratweni “njengamaLawodike”, baze baphume engcwabeni “njengamaFiladelfiya”. Indawo yenguquko ekuhambeni kwengelosi yokuqala ingqamana zombini nendawo yenguquko kaDaniyeli, kwakunye nokuhamba kwengelosi yesithathu, yaye zontathu zinxulumene ngokungqalileyo “namaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu. Inguquko esuka eFiladelfiya isiya eLawodike kwintshukumo yamaMiller yenzeka ngokufika “kokukhanya okutsha” phezu “kwamaxesha asixhenxe” ngowe-1856, kwalandela ukwaliwa ngokupheleleyo “kwamaxesha asixhenxe” ngowe-1863. UDaniyeli kwisahluko sesithoba, ukuhamba kwengelosi yokuqala ngexesha lamaMiller, nokuhamba kwengelosi yesithathu ngexesha lethu, konke kunendawo yenguquko engqamana nokunye nokunye, yaye zontathu ezo ndawo zenguquko zimiswe ngaphakathi komxholo “wamaxesha asixhenxe”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Kwimbali yenkqubo yovavanyo, uDaniyeli umele umthunywa onikwe ukukhanya awabelana ngako kuqala namaqabane akhe amathathu, ngaloo ndlela esiba ngumfuziselo wendima yesiprofeto ka-“Eliya”, ongu“ilizwi lomemeza entlango”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Imfihlelo” yesahluko sesibini sikaDaniyeli ichaza ukuba ubukumkani besibhozo besiprofeto seBhayibhile “buvela kwabasisixhenxe” ubukumkani. Njengokuba buyimbonakaliso yokuqala yobukumkani besiprofeto seBhayibhile, ngoko ke bunxulumana nemibonakaliso yokugqibela yobukumkani besiprofeto seBhayibhile efumaneka kwiSityhilelo isahluko seshumi elinesixhenxe. Ubukumkani besibhozo, ekubeni “buvela kwabasisixhenxe” ubukumkani bangaphambili, bubhekisa kwindawo yotshintsho emisa iBhabhiloni yanamhlanje njengomanyano oluphindwe kathathu lwenamba, lwerhamncwa, nelomprofeti wobuxoki. Iphupha lomfanekiso likaNebhukadenetsare ekugqibeleni lichaza ubukumkani besibhozo basemhlabeni bembali yesiprofeto.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Ubukumkani bulirhamncwa kwisiprofeto seBhayibhile, ngoko inyaniso emelwe liphupha lomfanekiso kaNebhukadenetsare sisalathiso sokuqala kurhamncwa lokugqibela, njengoko lukhankanywa kanjalo kwiSityhilelo isahluko seshumi elinesixhenxe. Ngoko ke, iphupha likaNebhukadenetsare ekugqibeleni liphupha lomfanekiso werhamncwa lesibhozo nelokugqibela. Liphupha “lomfanekiso werhamncwa”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Oko ngokwako kukuqinisekiswa kokubaluleka kokuqonda indawo yotshintsho eyenzeka ekuhambeni kwengelosi yesithathu, kodwa “imfihlelo” ikwangundoqo odibanisa nowumisela okuninzi koko amanqaku angaphambili ebekuchonga ngembali eyalandela uJulayi 18, 2020. Kulaa manqaku kuye kwavezwa ukuba iimpawu ezine zendlela zentshukumo nganye engcwele yohlaziyo, ezimelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli, zihlala zinesihloko esinye.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Ezo mpawu zine zendlela ngexesha likaKristu zamiselwa ngaphakathi komxholo “wokufa nokuvuka”. Uphawu lokuqala lwendlela, olwalumela ukuxhotyiswa kwesigidimi sokuqala, yayikubhaptizwa kukaKristu, umqondiso wokufa nokuvuka. Uphawu lwesibini lwendlela, olumela ukuphoxeka kokuqala kuloo mbali, yayikukufa nokuvuka kukaLazaro. Uphawu lwesithathu lwendlela yayikukungena ngoloyiso eYerusalem, olumela iSikhalo Sasebusuku. UKristu wayesiya ekufeni nasekuvukeni kwaKhe, yaye uLazaro, ummeli ophilayo wokufa nokuvuka, wayekhokela umngcelele. ULazaro ukwamisela ukuba ngexesha lokuvakaliswa kweSikhalo Sasebusuku, abantu bakaThixo “bayatywinwa”.

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Lo mmangaliso usisithsaba, ukuvuswa kukaLazaro, wawuza kubeka itywina likaThixo phezu komsebenzi waKhe naphezu kwebango laKhe lobuThixo.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Indlela yesine ephawulekayo yomgwebo yayingumnqamlezo, owawukwangokokufa nokuvuka. Ixesha lezo ndlela zine eziphawulekayo limelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Kwimbali yamaMillerite, umxholo wawungu “mgaqo wosuku olumele unyaka”, yaye uAgasti 11, 1840 waba kukuqinisekiswa kwaloo mgaqo. Ukudana kokuqala kwaba sisiphumo sokusetyenziswa gwenxa komgaqo wosuku olumele unyaka. Isikhalo Sasezinzulwini Zobusuku saba kukugqibeleliswa komgaqo wosuku olumele unyaka ngokunxulumene nesiprofeto seminyaka engamawaka amabini anesithathu anamakhulu amane kunye nesiprofeto seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, kwaza ke kwaqala uMgwebo Wokuphanda xa ezo ziprofeto zomhla-zimela-nyaka zazalisekiswa ngo-Oktobha 22, 1844. Umxholo wazo zonke iimpawu zendlela ezine kwimbali yamaMillerite wawungu “mgaqo wosuku olumele unyaka”. Ixesha lezo mpawu zendlela zone limelwe yiminyaka engamashumi asixhenxe yobuthinjwa bukaDaniyeli.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Ngemihla yokumkani uDavide, umxholo wawusithi “ityeya kaThixo”. Ekubeni uDavide wayenikwe amandla, waza wagqiba ekubeni ayizise ityeya kwisixeko sikaDavide.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> UDavide waqhubeka, wakhula waba mkhulu; yaye uYehova uThixo wemikhosi wayenaye. 2 Samuweli 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ukudana kokuqala kwenzeka xa u-Uza wona ngokuchukumisa ityeya. Uphawu lwesithathu lwendlela lwenzeka xa uDavide waqonda ukuba iNkosi yayiyisikelele indlu ka-Obhededom umGiti, apho ityeya yayigcinwe khona ukususela ekuvukeleni kuka-Uza. Wandula ke uDavide waya wayibuyisa ityeya ukuze angene ngoloyiso eYerusalem (kuphela ukuze umfazi wakhe abonakalalise ingqumbo engafanelekanga nokuthi “ukudana” ngenxa yokungena kukaDavide). Ngamnye kwawona manqaku mane endlela umelwe yityeya. Ixesha lala manqaku mane endlela limelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ngomhla we-11 kuSeptemba 2001, ubuSilamsi bo-“Yeha” yesithathu bakhululwa, baza ke banqandwa. Umhla we-18 kuJulayi 2020 wawusisibikezelo esingaphumelelanga ngokuphathelele indima yobuSilamsi. Umyalezo ozisa amathambo awomileyo abafileyo ebomini uvela “kwimimoya emine”, engumqondiso wobuSilamsi yaye umele umyalezo wesiKhalo sasezinzulwini zobusuku. Intshabalalo yesizwe elandela uwexuko lwesizwe lomthetho weCawa ngeCawa eUnited States iziswa bubuSilamsi bo-“Yeha” yesithathu. Ixesha lale miqondiso mine limelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Ukuhamba kwengelosi yokuqala kumela ukuhamba kwengelosi yesithathu, yaye umyalezo weSikhalo Sasezinzulwini zobusuku kwimbali yamaMillerite waba sisilungiso soqikelelo olungaphumelelanga olwavelisa ukuphoxeka kokuqala.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Abo babedane ithemba babona eZibhalweni ukuba babekwithuba lokulinda, nokuba bamelwe kukulinda ngomonde ukuzaliseka kombono. Obu bungqina bunye obabakhokelela ekubeni balindele iNkosi yabo ngo-1843, babakhokelela ekuyilindeleni ngo-1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Ububungqina obufanayo bohlaselo lwamaSilamsi oluya kuhlasela iNashville, bububungqina bohlaselo lweNashville oluya kwenzeka njengempendulo ekunyanzelisweni konqulo lwangeCawa. Imibhalo yoMoya wesiProfeto ayisoze isilele. Isiprofeto sohlaselo lweNashville sibekwe ngokucacileyo kwimibhalo yoMoya wesiProfeto. Isiprofeto saseNashville siya kuzaliseka, kodwa isiprofeto sohlaselo lweNashville siya kusekelwa kulungiso lwesiprofeto esasikhe sangaphumelela ngaphambili, njengoko kwakunjalo kwimbali yamaMillerite. Sizaliseka kwindawo yesine yokuphawula, eyindawo yokuphawula emele “umgwebo”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

UYesu usoloko ebonakalisa isiphelo ngesiqalo, yaye umqondiso wokuqala wendlela kaSeptemba 11, 2001, wawuluhlaselo olwenziwa bubuSilamsi; ngoko ke ekugwetyweni komthetho weCawa, kuya kubakho uhlaselo lwamaSilamsi phezu kweNashville. Kusenokwenzeka kakuhle ukuba kuquke nezinye iindawo ekujoliswe kuzo, kodwa umyalezo woKhalazo lwasezinzulwini zobusuku ngumyalezo olungiso lomyalezo owavelisa ukuphoxeka kokuqala. Ukuphoxeka kokuqala kwabangelwa sisono sokusebenzisa isiqalelo sexesha kolo qikelelo, kungekhona ngamazwi kaEllen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Kubalulekile ukuqonda ukuba iimpawu ezine zendlela eziqala “ekuxhotyisweni ngamandla” komyalezo wokuqala (okuthi kuDaniyeli kwenzeke ekuqaleni kweminyaka engamashumi asixhenxe engumfuziselo), zisoloko zilawulwa ngumxholo omnye. Ukuba ulwamkele uSeptemba 11, 2001, njengokuzaliseka kwesiprofeto, ngokwesiprofeto uye wayidla “incwadi efihlakeleyo”. Bambalwa kakhulu abantu abayidlayo ngokwenene loo nyaniso, kodwa babekhona abathile, njengoko bemelwe nguDaniyeli, abamisela ezintliziyweni zabo ukuba bangangcoliswa kukutya kwaseBhabhiloni. Kanti ke bakho abo bavuma ukuba bayakholwa ukuba uSeptemba 11, 2001, wayekukuzaliseka kwesiprofeto, kodwa baphikisa besithi yayingengobuSilamsi, koko yayilusapho lwakwaBush, okanye abezizwe ngehlabathi, okanye amaJesuit, okanye iCIA, okanye indibaniselwano ethile yabarhanelwa abaqhelekileyo abasoloko besetyenziswa ngabacebisi bale mihla beengcinga zeyelenqe. NjengoAlfa no-Omega, uYesu uzekelisa isiphelo ngesiqalo, ngoko ke ukuba siphazama ngoko kwakumelwe ngokwesiprofeto ngoSeptemba 11, 2001, siyatshabalalisa amandla ethu okwahlula ngokufanelekileyo iLizwi lesiprofeto “lenyaniso”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Ukuxhotyiswa ngamandla” komyalezo wokuqala kwimbali yamaMillerite kwakunguSilamsi lwesibetho sesibini, yaye olo xhotyiso lwaba ngumfuziselo woxhotyiso lwangoSeptemba 11, 2001, olwaziswa nguSilamsi lwesibetho sesithathu.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

UbuSilamsi kwindawo yokuqala yomqondiso buchonga ubuSilamsi kwindawo yokugqibela yomqondiso. Indawo yokugqibela yomqondiso imele umgwebo, yaye iUnited States igwetywa ngexesha lomthetho weCawa. Ngumyalezo wesibini kaHezekile kwisahluko samashumi amathathu anesixhenxe, ozisa abafileyo ebomini, yaye loo myalezo ngumyalezo wendawo yesithathu yomqondiso, onguMkhalo Waphakathi Kobotshi. Ngumyalezo wokutywina, njengoko ufanekisiwe kukungena koloyiso kukaKristu ekhwele phezu “kwedonki”, uphawu lobuSilamsi. Umyalezo wokutywina woMkhalo Waphakathi Kobotshi uthwalwa bubuSilamsi.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Xelelani intombi yaseZiyon, nithi, Yabona, uKumkani wakho uza kuwe, enobulali, ekhwele idonki, nethole, ithole ledonki. Mateyu 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Isiprofeto sesibini sikaHezekile sivela “emimoyeni emine”, ekwangumfuziselo wobuSilamsi. Kubaluleke ngokungagungqiyo ukucaca ngale nyaniso, kuba isigidimi esiyiSikhalo Saphakathi Kwebusuku sisigidimi esichonga ubuSilamsi besoShwangusha sesithathu, njengamandla azisa umgwebo phezu kwe-United States ngexesha lomthetho weCawa, aze azale intshabalalo yesizwe elandela ummiselo.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Amaxilongo Asixhenxe eSityhilelo ayeyizigwebo zikaThixo phezu kokunyanzeliswa konqulo lweCawa ngemiCawe yiyo yomibini iRoma yobuhedeni neRoma yobupapa.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  Amaxilongo amane okuqala aziswa nxamnye neRoma yobuhedeni emva kokuba uConstantine enyanzelise umthetho wokuqala weCawa ngeCawa ngonyaka ka-321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Icilongo lesihlanu nelesithandathu (ezikwayiMibandezelo yokuqala neyesibini yobuSilamsi nazo), zazizizigwebo zikaThixo nxamnye neRoma yobupopu ngenxa yomthetho weCawa wepapal owaqaliswa kwiBhunga laseOrléans, ngonyaka wama-538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Ixilongo lesixhenxe (eliyiyo iYeha yesithathu yamaSilamsi), ngumgwebo oya kuza phezu kwe-United States xa inyanzelisa unqulo lweCawa kungekudala.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

UbuSilamsi booye besithathu bumele umqondiso wokuqala wendlela kaSeptemba 11, 2001. Uqikelelo olungaphumelelanga lohlaselo lobuSilamsi eNashville ngoJulayi 18, 2020 lumele ukudana kokuqala, umqondiso wesibini wendlela. Umyalezo “wemimoya emine” yobuSilamsi, njengoko umelwe kwisiprofeto sesibini sikaHezekile kwisahluko samashumi amathathu anesixhenxe, umele iSikhalo saphakathi kobusuku, umqondiso wesithathu wendlela, kuze kulandele umqondiso wesine wendlela wokuzaliseka koqikelelo olungaphumelelanga lukaJulayi 18, 2020 emthethweni weCawe. Ezo ziziphawuli zendlela zesiprofeto ezine ezenzeka kwimbali yesiprofeto yabaliwaka elinamakhulu alikhulu anamashumi amane anesine, njengoko imelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Ukuqondwa kwesigidimi seSikhalo Sasebusuku yinxalenye ephambili “yemfihlelo” eyatyhilwa ngomfuziselo kuDaniyeli, xa wayethandaza ukuze aqonde iphupha lomfanekiso kaNebhukadenetsare. Umthandazo wakhe uluphawu lwendlela olubekwe ekupheleni kweentsuku ezintathu ezinesiqingatha zokufa kwamangqina amabini eSityhilelo seshumi elinanye. Umthandazo kaDaniyeli weLevitikus wamashumi amabini anesithandathu, njengoko ubhaliwe kwisahluko sesithoba, wawungowonyaka wokuqala kaDariyo. Oku kubeka imithandazo yakhe kwiindawo zenguqu.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Indawo yenguqu kwimbali yamaMillerite yaba ngowe-1856 xa intshukumo yamaMillerite yatshintshela isuka eFiladelfiya isiya eLawodikea ngokukaJames noEllen White. Kwangaloo nyaka kwafika “ukhanyiso olutsha” malunga “namaxesha asixhenxe” kumanqaku kaHiram Edson kwi-Review and Herald, kodwa ngowe-1863 (“amaxesha asixhenxe” kamva), “amaxesha asixhenxe” alahlwa ngokupheleleyo. UDaniyeli wathandaza “umthandazo” ochongwa njengo “iyeza” lokunyanga “ukuchithachithwa” “kwamaxesha asixhenxe” kwindawo yenguqu phakathi kobukumkani bokuqala nobesibini besiprofeto seBhayibhile.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Isiqingatha sesithathu sisiqingatha singumfuziselo weminyaka eliwaka elinamakhulu mabini anamashumi amathandathu, yona ke ingumfuziselo “wezihlandlo ezisixhenxe.” NgoJulayi 18, 2020, intshukumo yaseLawodike yaseFuture for America yabonakalisa imvukelo ngokuchasene nomyalelo kaThixo wokuba kungaze kuphinde kuxhonywe umyalezo wesiprofeto phezu kwexesha. Intshukumo ke ngoko “yabulawa” yaza “yasasazwa” esitratweni seSityhilelo seshumi elinanye, esihamba sinqumla entlanjeni kaHezekile yamathambo omileyo afileyo. Ekupheleni kwelo xesha “lokusasazwa,” elikwalilo “ixesha lokulibaziseka” lomzekeliso weentombi ezilishumi, ngoku babizwa ukuba baphume emangcwabeni abo “lilizwi elidanduluka” livela ngaphakathi “kwentlango” yeentsuku “ezintathu nesiqingatha.”

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Kanye njengokuba amaMillerite ekugqibeleni aqonda ukuba ngelo xesha ayekwixesha “lokulinda” likaMateyu isahluko samashumi amabini anesihlanu, nelikaHabakuki isahluko sesibini, ngokunjalo “amangqina amabini afileyo” kufuneka aqonde apho akhoyo, xa “ilizwi lasentlango” limemelela. Kufuneka aqonde ukuba “asasazekile”. Olo qondiso lubizo oluya “emthandazweni”, kodwa asikokuthandaza nje kuphela, lulubizo oluya emthandazweni kaDaniyeli weLevitikus amashumi amabini anesithandathu. Ngaphandle kwaloo mthandazo ukhethekileyo, akukho mvuselelo. Imvuselelo iphawula indawo yotshintsho ukusuka eLawodike ukuya eFiladelfiya, yaye ivelisa isiganeko sesiprofeto sokuba owesibhozo ungowabasixhenxe, njengoko kungqinwa ngumfanekiso kaNebhukadenetsare kuDaniyeli isahluko sesibini.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Xa loo mthandazo wenguquko nokuvuma ugqityiwe, isithembiso sesokuba ke uThixo uya kuwukhumbula umnqophiso waKhe aze aqokelele ndawonye abantu baKhe abathe saa. Isiprofeto sokuqala sikaHezekile sawahlanganisa amathambo ndawonye, kwaza ke isiprofeto sakhe “semimoya yomine” sabaguqula abo babesandul’ ukuzalwa “abaFiladelfiya” baba ngumkhosi onamandla…umkhosi onamandla owathi, ngokweSityhilelo seshumi elinanye, emva koko wamiselwa ukuba “unyuselwe ezulwini” kunye “nelifu leengelosi”. Ngoko ke bona bangumqondiso weNkosi.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Imfihlelo” kaDaniyeli isahluko sesibini, njengoko iNgonyama yesizwe sakwaYuda ngoku iyityhila, iqinisekisa isiganeko “sowesibhozo ongowabasixhenxe”…kwaye yonke enye into yesiprofeto kaDaniyeli isahluko sesibini iyahambelana nolandelelwano lwesiprofeto samangqina amabini eSityhilelo isahluko seshumi elinanye. Amangqina amabini eSityhilelo isahluko seshumi elinanye, “aphakanyiselwa phezulu njengomqondiso” kanye kwangelo “yure” yenzeka ngalo umthetho weCawa, kuba aphakanyiselwa phezulu ngelo “nyikima enkulu” yeSityhilelo isahluko seshumi elinanye. “Inyikima enkulu” itshabalalisa isahlulo seshumi sesixeko, kwaye iUnited States ngoyena kumkani uphambili “wookumkani abalishumi”, kanye njengoko kwakunjalo ngeFransi, xa “inyikima” yoGuquko lwaseFransi yatshayela iFransi yaya kutshatyalaliswa ekuzalisekeni kweSityhilelo isahluko seshumi elinanye.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Ukuzaliseka okupheleleyo kwaloo nyikima kufezekiswa phezu kwerhamncwa “lomhlaba”, yaye umthetho weCawa kubukumkani berharncwa lomhlaba uzisa ukushukuma. Ukuzaliseka okupheleleyo “kwenyikima” yesiTyhilelo seshumi elinanye, ngumthetho weCawa xa irhamncwa “lomhlaba” “lishukunyiswa” yaye uwexuko lwesizwe lulandelwa yintshabalalo yesizwe. Ngaloo yure, amangqina amabini “aphakanyiswa njengomqondiso”. “Anyukela ezulwini emafini”, kanye njengoko uKristu wenyukela ezulwini okokugqibela. Amazwi akhe okugqibela kubafundi, abafanekisela abantu bakaThixo bemihla yokugqibela, nabo abaza kuphakanyiselwa ezulwini njengomqondiso, abhalwe encwadini yeZenzo.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> Wathi kubo, Asikokwenu ukwazi amaxesha nokuba ngamaxesha amisiweyo, awabeke uYise phantsi kwegunya lakhe. Kodwa niya kwamkela amandla, xa uMoya oyiNgcwele esehle phezu kwenu; nani niya kuba ngamangqina am eYerusalem, nakulo lonke elaseYudeya, naseSamariya, kude kuse eziphelweni zomhlaba. Akuba ezithethile ezi zinto, bakubonile oko, wanyuswa; nelifu lamamkela, waphuma emehlweni abo. IZenzo 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Abo babeza kuba “ngumqondiso” mabajike ekusetyenzisweni “kwamaxesha namaxesha amisiweyo”, ukuba baya kwamkela amandla oMoya oyiNgcwele okuphumeza umsebenzi “womqondiso”.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Imfihlelo” eyatyhilwa kuDaniyeli kwisahluko sesibini, yimfihlelo yeSityhilelo sikaYesu Kristu etyhilwayo kanye phambi kokuba kuvalwe ixesha lovavanyo. Loo “mfihlelo” ibandakanya “imbali efihlakeleyo” yezi “Ndudumo zisixhenxe.” Loo mbali yakhiwe phezu kwegama lesiHebhere eladalwa ngokudityaniswa konobumba bokuqala, beshumi elinesithathu, nowokugqibela boonobumba besiHebhere. Xa abo nobumba bedityanisiwe, benza igama lesiHebhere elithi “inyaniso.” UYesu “uyinyaniso”, ekwangowokuqala nowokugqibela. Abo nobumba bathathu bamele ulwakhiwo lwentshukumo nganye enkulu yohlaziyo, kuba bamele iingelosi zokuqala, zesibini, nezesithathu. Bamele inkqubo yokuhlanjululwa enamanyathelo amathathu emelwe nguDaniyeli kwisahluko seshumi elinesibini, ngokuthi “bahlanjululwe, benziwe mhlophe, balingwe”. Loo nkqubo yamanyathelo amathathu yovavanyo nokuhlanjululwa ibiswe ngaphezu kwamashumi amabini eminyaka yiFuture for America, kodwa ngoku ichongiwe njengemele “imbali efihlakeleyo” phakathi kwemigca engcwele yohlaziyo. Loo “mbali efihlakeleyo” kukuzaliseka okugqibeleleyo kwezi “Ndudumo zisixhenxe” ezazitywiniwe kude kube ngoku, kanye phambi kokuvalwa kwexesha lovavanyo.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Kudala kuye kwaqondwa ukuba iiNdudumo eziSixhenxe zimele “ukuchazwa kweziganeko ezathe zenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini,” yaye zikwalumela “iziganeko ezizayo ezaziza kutyhilwa ngokulandelelana kwazo.” Ngoku kutyhilwe ngoSityhilelo “lwenyaniso,” ukuba iimpawu-ndlela ezintathu zokugqibela zomgca wohlaziyo ziyiyo “imbali efihlakeleyo” yeeNdudumo eziSixhenxe. Ezo mpawu-ndlela ziqala “ngokudana” kokuqala zize ziphele “ngokudana” kokugqibela. Uphawu-ndlela olusembindini sisiKhalo Sasezinzulwini Zobusuku. Ukudana kokuqala kuphawula ukuqala “kwexesha lokulinda”, eliphela kwiSikhalo Sasezinzulwini Zobusuku. Umyalezo weSikhalo Sasezinzulwini Zobusuku uphela “emgwebeni” apho kuphawulwa khona ukudana kokugqibela.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Ukudana kokuqala kuDaniyeli isahluko sesibini, yayikukuqonda kukaDaniyeli ukuba ubekwe phantsi “kommiselo wokufa”. Waza ke wacela “ixesha”, ngaloo ndlela ephawula ukuqala “kwexesha lokulibaziseka”. Oko kwamkhokelela ekuqondeni “imfihlelo,” engumyalezo weSikhalo Sasezinzulwini Zobusuku, owathi emva koko wanikelwa kuNebhukadenetsare ukuze akwazi “ukugweba” umyalezo kaDaniyeli.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Umgwebo” kaNebhukadenetsare wephupha nenkcazo eyanikelwa nguDaniyeli uphawula owesithathu kwezo ndawo zintathu zophawu ezimele “imbali efihlakeleyo” yeeNdudumo eziSixhenxe. Lowo mgwebo ukwathatyathwa kwakhona kwisahluko sesithathu sikaDaniyeli, esimele umgaqo osetyenziswa ngokuqinileyo kwiincwadi zikaDaniyeli neSityhilelo, lowo mgaqo usithi “phinda wandise”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Siza kujongana nesahluko sesithathu kwinqaku elilandelayo, kodwa kufanelekile ukuqaphela apha ukuba umgwebo womqondiso wesithathu kwixesha eliphawulweyo kwisahluko sesithathu uchaza ukuphoxeka kokugqibela, okwakufanekisiwe kukuphoxeka kokuqala. “Imbali efihlakeleyo” yeendudumo ezisixhenxe ichaza imiqondiso emithathu yexesha eliphawulweyo, iqala ize iphele ngokuphoxeka. KuDaniyeli isahluko sesibini ukuphoxeka kokuqala kunxulunyaniswa “nommiselo wokufa” kaNebhukadenetsare, yaye kwisahluko sesithathu ukuphoxeka kokugqibela kunxulunyaniswa nomnye “ummiselo wokufa” kaNebhukadenetsare.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Imbali efihlakeleyo” “yamangqina amabini”, amele intshukumo ye-Future for America, imele ukuphoxeka kwangoJulayi 18, 2020. Emva koko kwaqalisa “ixesha lokulinda” njengoko limelwe “ziintsuku ezintathu ezinesiqingatha” kwiSityhilelo isahluko seshumi elinanye. Ukuvuka nokubuyela ebomini kwabo “babuleweyo ezitratweni” lirhamncwa elenyukayo liphuma “emhadini ongenasiphelo” kuchazwe ngokukodwa eLizwini likaThixo lesiprofeto; kodwa kwinqanaba elilula, xa amangqina amabini evuka, ayayiqonda “imfihlelo” emelwe kuDaniyeli isahluko sesibini.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

Loo “mfihlelo” sisigidimi seSikhalo Sasezinzulwini Zobusuku, abasithi emva koko basivakalise kude kube nguDaniel isahluko sesithathu, xa kufika umthetho weCawa osondela ngokukhawuleza, kuze kwenzeke ukuphoxeka kokugqibela. Ukuphoxeka kokuqala kwafunyanwa ngabo bamelwe njengo “Daniel” ngomhla we-18 kuJulayi, 2020. Ukuphoxeka kokugqibela kufunyanwa yinkokeli yoo “kumkani abalishumi” enguUnited States, njengoko uwexuko lwesizwe lungenisa intshabalalo yesizwe evela kubuSilamsi.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Siza kugqibezela isishwankathelo nesiphelo sesahluko sesibini sikaDaniyeli kwinqaku elilandelayo.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “USathana ulithimbile ihlabathi. Uye wazisa isabatha esisithixo, ebonakala enika sona ukubaluleka okukhulu. Ubusile unqulo lwehlabathi lamaKristu, walususa kwiSabatha yeNkosi walusa kwesi sabatha sisithixo. Ihlabathi liqubuda kwisithethe, kumyalelo owenziwe ngabantu. Njengoko uNebhukadenetsare wamisa umfanekiso wakhe wegolide ethafeni laseDura, waza ngaloo ndlela waziphakamisa, kwangokunjalo noSathana uyaziphakamisa kule sabatha yobuxoki, athe wayiba yona ingubo yasezulwini.” Review and Herald, Matshi 8, 1898.

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