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# The Book of Daniel - Number One-Hundred and Six

Incwadi kaDaniyeli — Inombolo Ikhulu Elinesithandathu

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Ukutyhila Umgwebo: Ukusuka ku-9/11 ukuya kuMthetho weCawa – Uhlalutyo Lwesiprofeto

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Umgwebo wophando wabaphilayo waqalisa ngoSeptemba 11, 2001, yaye umgwebo wokuphumeza uqala ngomthetho weCawa oza kufika kungekudala. Ezo ziqendu zibini zomgwebo zimele umsebenzi womthunywa olungiselela indlela yoMthunywa wesithathu woMnqophiso, noEliya wesithathu, ongowokugqitywa komthunywa kaEliya owaqala kwimbali yamaMillerite.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

KuKristu ukuzaliseka koMthunywa woMnqophiso, Wazihlambulula kabini itempile yokoqobo yasemhlabeni, eyayiyimfuziselo yomzimba Wakhe netempile Yakhe yokomoya. Itempile Yakhe yokoqobo yasemhlabeni yaqala njengetempile yoMnquba wasentlango, yalandelwa yitempile kaSolomon, yaza ke itempile eyakhiwa kwakhona emva kweminyaka engamashumi asixhenxe yobukhoboka eBhabheli, kwanale itempile inye emva komsebenzi wokulungiswa owathabatha iminyaka engamashumi amane anesithandathu nowenziwa nguHerode.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Ubukho bukaThixo ngokwasemzimbeni bwasikelela itempile yoMnquba netempile kaSolomon, kodwa hayi itempile eyakhiwa kwakhona emva kokuthinjwa; kodwa ke loo tempile yalungiswayo yasikelelwa bubukho bukaKristu ngokwasemzimbeni. Kwimbali yetempile kaHerode ehlaziyiweyo, uKristu wayihlambulula itempile kabini ekuzalisekiseni kukaMalaki isahluko sesithathu. Ekuhlambululeni kokuqala, uKristu wayichaza itempile njengendlu kaYise, kodwa ekuhlambululeni kokugqibela kwetempile uKristu wayichaza njengendlu yamaYuda.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Kwimbali yamaMillerite uKristu wakha itempile yomoya kwiminyaka engamashumi amane anesithandathu, ukususela ku-1798 kude kube ngu-1844. Ngomhla wama-22 ku-Oktobha 1844, ekuzalisekisweni kukaMalaki isahluko sesithathu, weza ngesiquphe etempileni yaKhe, ngaloo ndlela ehlambulula iintombi ezizizidenge. Emva koko wafika njengengelosi yesithathu ukuze afeze uhlambululo lwesibini nolokugqibela, kodwa njengasekuqaleni kukaSirayeli wamandulo, uSirayeli wale mihla wayengenalo ukholo oluyimfuneko ukuze awugqibe umsebenzi.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

Ngomhla we-11 kuSeptemba, 2001, uKristu wabuya ukuze azalisekise ukuhlanjululwa kwesibini kwetempile, okuzalisekiswa xa iintombi ezizizidenge zihlanjululwa kumthetho weCawa oza kufika kungekudala, xa zivuka ziqonde inyaniso yokuba aziyiqondi ukwanda kolwazi olwatyhilwayo ngo-1989. Oko kwanda kolwazi kumela isigidimi semvula yamva, esisigidimi seSikhalo Sasezinzulwini Zobusuku xa sibekwe kumxholo womzekeliso weentombi ezilishumi. Isigidimi seevesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye esatyhilwayo ngexesha lesiphelo ngo-1989, simelwe kwivesi yamashumi amane anesine yezo vesi ngokuthi “iindaba ezivela empumalanga nezivela emantla.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Umyalezo wemvula yasemva kwexesha ngumyalezo weSikhalo Saphakathi Kobusuku, yaye ngumyalezo wasempuma nowasentla. Impuma nomntla zimele ubuSilamsi nobupopu ngokulandelelana kwazo, yaye njengomyalezo zimele umyalezo owenziwa owobuxoki yi-Adventism yaseLawodike phakathi koSeptemba 11, 2001 nomthetho weCawa osondela ngokukhawuleza. USeptemba 11, 2001 umele ubuSilamsi (impuma), yaye umthetho weCawa umele uphawu lwerhamncwa (umntla).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Umbhede wokufa be-Adventism yaseLawodike umelelwe phakathi kwaloo manqaku mabini omqondiso, njengoko wafuziselwa kukufa komprofeti ongathobeliyo phakathi kwedonki nengonyama. Umbhede wokufa wabo bamkelayo uphawu lwerhamncwa umelelwe “ziindaba ezivela empuma nasemantla” ezivuthisa ingqumbo yamandla obupopu zize ziqalise intshutshiso yokugqibela yabantu bakaThixo. Loo myalezo uqala kumthetho weCawa osondeleyo ukufika eUnited States, okuyiyo indawo yaye ikwalixesha apho iSilamsi yoBubuhlungu besithathu ngesiquphe ihlasela. Olo hlaselo lungalindelekanga luzisa intshabalalo yesizwe, luze luvuse ingqumbo yeentlanga, ngaloo ndlela lunika umfutho woqoqosho nowezopolitiko wokudibanisa zonke iintlanga zimelane neSilamsi, phantsi kokhokelo lomanyano oluphindwe kathathu lwenyoka, lwerhamncwa, nolomprofeti wobuxoki.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Kwimbali emelwe nguEliya wesithathu, isigidimi esichaza iYeha yesithathu sazisa inamba, irhamncwa, nomprofeti wobuxoki ukuba ubuSilamsi sisixhobo somgwebo uThixo asisebenzisayo ukohlwaya abantu ngenxa yokunqula uphawu lobupopu lwegunya. NjengakwiRoma ezintathu, iiBhabheli ezintathu, ooEliya abathathu, nabathunywa abathathu abalungisa indlela, iYeha yesithathu imiselwa ngokusetyenziswa kathathu kweeYeha ezintathu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ndaza ndabona, ndeva isithunywa sezulu sibhabha phakathi kwezulu, sisithi ngezwi elikhulu, Yeha, yeha, yeha, kwabo bahlala emhlabeni ngenxa yezinye izandi zexilongo zezithunywa zezulu ezithathu, eziseza kuvuthelwa! ISityhilelo 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

USista White wayincoma ngokunzulu incwadi kaSmith ethi, Daniel and Revelation, ebonisa ukuba wonke umSeventh-day Adventist ufanele abe nayo loo ncwadi, nangona engazange akuthethe ngokuthe ngqo njengoko ndibhalile nje, kodwa loo nyaniso ikhona ekucomeni kwakhe.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> “INkosi ibiza abasebenzi ukuba bangene entsimini yokuthengisa ngeencwadi ukuze iincwadi eziqulethe ukukhanya kwenyaniso yangoku zisasazwe. Abantu behlabathi bamele bazi ukuba imiqondiso yamaxesha iyazaliseka. Yisani kubo iincwadi eziya kubakhanyisela. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, neThe Desire of Ages mazihambe ngoku ziye ehlabathini. Umyalelo omkhulu oqulethwe kwiDaniel and Revelation ufundwe ngolangazelelo ngabantu abaninzi eOstreliya. Le ncwadi ibe sisixhobo sokuzisa imiphefumlo emininzi exabisekileyo ekwazini inyaniso. Yonke into enokwenziwa ukuze kusasazwe Thoughts on Daniel and the Revelation mayenziwe. Andazi ngenye incwadi enokuthabatha indawo yale. Sisandla esincedisayo sikaThixo.”

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> “Abo baye baba kudala enyanisweni balele. Bafanele ukungcwaliswa nguMoya oyiNgcwele. Isigidimi sengelosi yesithathu sifanele ukuvakaliswa ngezwi elikhulu. Imiba emikhulu ngokugqithiseleyo iphambi kwethu. Asinalo ixesha lokulahlekelwa. UThixo makangavumi ukuba sivumele izinto ezincinane zisithe ukukhanya okufanele kunikwe ihlabathi.” Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Incwadi, abo balalayo imbono yamaMillerite ethi “imihla ngemihla” encwadini kaDaniyeli nabo abayalayo, yachazwa njengokuthi “sisandla sikaThixo esincedayo.” Ukuba abantu bakaThixo banikwe uxanduva lokusasaza iincwadi ezikhankanywe kwisicatshulwa esingaphambili, oko kuthetha ukuba abantu bakaThixo babeza kufuneka babe nencwadi ngokwabo. Le ncwadi yayiyeyona nto iphambili kuhlaselo lwabo babekhuthaza imbono “entsha” ethi “imihla ngemihla” encwadini kaDaniyeli, kuba yayiyeyona ncwadi babenqwenela ukuyibhala kwakhona nokususa kuyo imbono echanekileyo ethi “imihla ngemihla”.

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Xa uDade White wayebhekisa kwiinkokeli ezimbini eziphambili kwimvukelo “yemihla ngemihla” encwadini kaDaniyeli, wayesoloko ebonisa ukuba bona (uPrescott noDaniells) babengenalo ikhono “lokuqiqisisa ukusuka kwisizathu ukuya kwisiphumo.” Abahlaziyi bembali bama-Adventist baseLawodike babonakala benengxaki efanayo.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Amadoda akhokelayo, athe kuyo yonke imbali yokuvukela ukusukela ngowe-1888 ukuya phambili, ngaxa lithile kumava awo obuqu, amkela imfundiso yobuxoki ethiwa “i-daily.” Ukuvukela kwawo kwakuyiyo “impembelelo,” yaye ukuqonda okungachanekanga ngo “i-daily,” kwakuyiyo “imbangela.” Abahlaziyi bohlaziyo bama-Adventist baseLawodike bakhokela abangafundanga ukuba bakholelwe ukuba abo bavukeli bembali ye-Advent ngokwenene babengekho ekuvukeleni, nangona ubungqina babo obuhlaziyiweyo bungaze buxhaswe bubungqina beBhayibhile noMoya weSiprofeto. Ngenxa yokuba bengayigqali “impembelelo” njengokuvukela, bayalivala ithuba lokufuna “imbangela.”

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Njengentaka ngokubhadula, nanjengesikhova ngokubhabha, ngokunjalo isiqalekiso esingenasizathu asiyi kuza. IMizekeliso 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Abantu bakaThixo mabakuqonde ukuvukela, yaye xa bekwenza oko, mabafune unobangela wako. Emva koko mabawulungise loo nobangela. Kulo mhlathi ulandelayo uDade White uphawula ngebali lika-Akan.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> “Ndibonisiwe ukuba uThixo apha ubonakalisa indlela asijonga ngayo isono phakathi kwabo bazibiza ngokuba bangabantu bakhe abagcina imithetho yakhe. Abo athe wabahlonipha ngokukhethekileyo ngokuba ngamangqina eemiboniso ezimangalisayo zamandla akhe, njengoko kwenjenjalo kuSirayeli wamandulo, baze kwananjalo babe nesibindi sokungazihoyi iziyalelo zakhe ezicacileyo, baya kuba zizinto zomsindo wakhe. Uya kufundisa abantu bakhe ukuba ukungathobeli nesono kumkhubekisa kakhulu, yaye akufanele kuthatyathwe lula. Uyasibonisa ukuba xa abantu bakhe befunyanwa besesonweni, bafanele ngoko nangoko bathabathe amanyathelo aqinisekileyo okusisusa eso sono phakathi kwabo, ukuze ukungakholisi kwakhe kungahlali phezu kwabo bonke. Kodwa ukuba izono zabantu ziyekelelwa ngabo bakwizikhundla zoxanduva, ukungakholisi kwakhe kuya kuba phezu kwabo, yaye abantu bakaThixo, njengomzimba omnye, baya kuthwalwa uxanduva lwezo zono. Ekusebenzisaneni kwakhe nabantu bakhe kwixesha elidluleyo iNkosi ibonisa imfuneko yokuhlambulula ibandla eziphosweni. Umntu omnye ongumoni angasasaza ubumnyama obuya kuthintela ukukhanya kukaThixo kulo lonke ibandla. Xa abantu beqonda ukuba ubumnyama buyabazinzela, baze bangasazi isizathu, mabamfune uThixo ngokunyanisekileyo, ngokuthobeka okukhulu nangokuzithoba, de ziphandwe zifunyanwe zize zisuswe iziphoso ezilusizayo uMoya wakhe.”

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> “Ubandlululo obuvele ngokuchasene nathi ngenxa yokuba siye sakhalimela iimpazamo uThixo andibonise ukuba bezikho, nenkxolo ephakanyisiweyo yokuba singqwabalala yaye singqongqo, abubobulungisa. UThixo usiyalela ukuba sithethe, yaye asiyi kuthula. Ukuba iimpazamo zibonakala phakathi kwabantu baKhe, yaye ukuba abakhonzi bakaThixo badlula bengakhathali ngazo, ngokwenene bayamxhasa yaye bammisele ilungelo umoni, yaye ngokulinganayo banetyala yaye ngokuqinisekileyo kanye baya kwamkela ukungakholiswa kukaThixo; kuba baya kwenziwa banoxanduva lwezono zabanetyala. Embonweni ndiye ndakhunjuzwa iimeko ezininzi apho ukungakholiswa kukaThixo kuye kwazizuzelwa ngenxa yokungahoyi kwicala labakhonzi baKhe ukujongana neempazamo nezono ezikhoyo phakathi kwabo. Abo bazithethelelayo ezi mpazamo baye bacingwa ngabantu njengabanobubele kakhulu nabathandekayo ngesimo, ngenxa nje yokuba baphepha ukwenza umsebenzi ocacileyo weZibhalo. Lo msebenzi wawungavisisani neemvakalelo zabo; ngenxa yoko bawuphepha.” Testimonies, volume 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Iimbali zeenkokeli ezivukele ubu-Adventism zingqina inyaniso yokuba elinye lamanyathelo phantse asoloko ebonakala ekubuvukeleni kwazo kukuba ngaxa lithile kumava azo obuqu zamkela imbono yobuxoki ethiwa “the daily.” Oko kutshiwo, incwadi kaSmith, nangona ingaphefumlelwanga yaye iqulethe iingxaki ezithile zemfundiso, isabonelela ngombono obanzi ogqwesileyo wokuqonda koovulindlela ngeSityhilelo izahluko ezisibhozo nezisithoba, apho sibona khona imbali yesiprofeto yamaxilongo amathandathu okuqala ibekwe ngokucacileyo. Siya kubhekisa kwinkcazo kaSmith evela encwadini yakhe ethi, Daniel and Revelation, njengoko siqalisa ukuqwalasela ukusetyenziswa okuphindwe kathathu kweeNtsizi ezintathu.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

UDade White usazisa ukuba uWilliam Miller wanikwa ukukhanya okukhulu ngencwadi yeSityhilelo, kodwa ukuqonda kwakhe izahluko zeshumi elinesithathu, neshumi elinesithandathu ukuya kweleshumi elinesibhozo kwakungachananga, kuba wayekwindawo engafanelekanga ngokwembali ukuba abone ukuba kukho amagunya amathathu atshabalalisayo, hayi mabini. Ukukhanya kwakhe okukhulu kwakukwizahluko zesibini ukuya kwesesithoba zeSityhilelo.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Abashumayeli nabantu bayijonge incwadi yeSityhilelo njengengaqondakaliyo, nengenantsingiselo kangako kunezinye iinxalenye zeZibhalo eziNgcwele. Kodwa ndabona ukuba le ncwadi ngokwenene isisityhilelo esinikelwe ngenjongo eyodwa yokuxhamlisa abo babeza kuphila ngemihla yokugqibela, ukuze babakhokele ekwazini indawo yabo yokwenene nomsebenzi wabo. UThixo wawakhokela amacinga kaWilliam Miller kwiziprofeto, wamnika ukukhanya okukhulu ngencwadi yeSityhilelo.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

UMiller wachaza ukuqonda kwakhe ngamacawa, amatywina, amaxilongo neengqayi ngolu hlobo lulandelayo.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Amabandla asixhenxe aseAsiya ayimbali yebandla likaKristu kwiimo zalo ezisixhenxe, kuko konke ukujika-jika kwalo, kuko konke ukuphumelela kwalo nokubandezeleka kwalo, ukususela ngemihla yabapostile kuse kude kube sekupheleni kwehlabathi. Amatywina asixhenxe ayimbali yezenzo zamagunya nookumkani bomhlaba phezu kwebandla, nokukhuselwa kukaThixo kwabantu bakhe ngalo elo xesha linye. Amaxilongo asixhenxe ayimbali yezigwebo ezisixhenxe ezikhethekileyo nezinzima ezathunyelwayo phezu komhlaba, okanye ubukumkani baseRoma. Ke zona iingqayi ezisixhenxe zizibetho ezisixhenxe zokugqibela ezathunyelwa phezu kweRoma yobupopu. Zixutywe nezi nezinye iziganeko ezininzi, ezilukiwe phakathi kwazo njengeemilambo ezingenelayo, zizalisa umlambo omkhulu wesiprofeto, de ekugqibeleni konke kusifaka elwandle laphakade.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Oku, kum, sisicwangciso sesiprofeto sikaYohane encwadini yesiTyhilelo. Kwaye umntu onqwenela ukuqonda le ncwadi, umele abe nolwazi olunzulu ngamanye amacandelo eLizwi likaThixo. Imifanekiso nezafobe ezisetyenzisiweyo kwesi siprofeto, azicaciswanga zonke kuso ngokwaso, koko zimele zifunyanwe kwabanye abaprofeti, zize zicaciswe kwezinye izicatshulwa zeSibhalo. Ngako oko kuyabonakala ukuba uThixo uyile ukufundwa kwako konke, kwanokuba kufunyanwe ulwazi olucacileyo lwayo nayiphi na inxalenye.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Kanye njengokuba umthunywa wesithathu, olungiselela indlela yoMthunywa woMnqophiso, emele imbali yangaphakathi yomgwebo webandla, ngokuchaseneyo noEliya wesithathu, omele imbali yangaphandle emgwebeni weBhabheli yanamhlanje, ukuqonda koovulindlela ngeebandla namatywina kwachaza kwaloo bungqina bunye bangaphakathi-nangaphandle.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> “Amatywina aziswa phambi kokuqwalaselwa kwethu kwizahluko ze-4, ze-5, neze-6 zeSityhilelo. Imiboniso evezwa phantsi kwala matywina ibekwe phambi kwamehlo ethu kwiSityhilelo 6, nakwivesi yokuqala yeSityhilelo 8. Kuyacaca ukuba aquka iziganeko athe ibandla lidityaniswe nazo ukususela ekuvulweni kwale dispensation kuse kude kuse ekufikeni kukaKristu.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Ngelixa amabandla asixhenxe ebonisa imbali yangaphakathi yebandla, amatywina asixhenxe aveza iziganeko ezikhulu zembali yalo yangaphandle.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith wayechaza ukuqonda kwamaMillerite ngobudlelwane bangaphakathi nobangaphandle bamabandla, yaye uJames White unika umbono ofanayo ngokwemiba yeembali ezihambelanayo.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “Ngoku sele silandele amabandla, amatywina, namarhamncwa, okanye izidalwa eziphilayo, de kube kude apho anokuthelekiswa khona njengagubungela amaxesha afanayo exesha. Amatywina asixhenxe ngenani, kodwa amarhamncwa mane kuphela. Kwaye kusenokuba kuhle apha ukuqaphela ukuba ekuvulweni kwetywina lokuqala, lesibini, lesithathu nelesine amarhamncwa okuqala, esibini, esithathu nelesine aviwa esithi, ‘Yiza ubone;’ kodwa xa kuvulwa amatywina esihlanu, esithandathu nesixhenxe, akukho lizwi linjalo livakalayo. Kanjalo namabandla amathathu okugqibela, namatywina amathathu okugqibela, akathelekiseki, ngokungathi agubungela amaxesha afanayo exesha, njengoko kunjalo ngamabandla amane okuqala, namatywina amane okuqala. Kodwa, njengoko sibonisile, amabandla, amatywina namarhamncwa ayavumelana, ngokugubungela amaxesha afanayo exesha kangangesithuba seminyaka emalunga ne-1800, side sehle size kufikelela kancinane ngaphezu kwesiqingatha senkulungwane yeli xesha langoku.” James White, Review and Herald, Februwari 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Sisandul’ ukucaphula abathathu kwabangoovulindlela abaphambili kwimbali yamaMillerite. Bobathathu babebambelele kwimbono echanileyo “yemihla ngemihla,” yaye bonke babebambelele kumbono ongokuphangaleleyo wamabandla, amatywina, neexilongo ngaphakathi kwesakhelo senyaniso uMiller akhokelwayo ukuba asiqonde aze asiveze.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> “Xa kungena abantu abafuna ukususa nokuba sisikhonkwane esinye okanye intsika enye esisekelweni awasimisayo uThixo ngoMoya waKhe oyiNgcwele, makathethe ngokucacileyo amadoda amakhulu ngeminyaka awayengoovulindlela emsebenzini wethu, yaye nabo bafileyo mabathethe ngokunjalo ngokuphinda kushicilelwe amanqaku abo kwiimpapasho zethu zamaxesha athile. Hlanganisani imisebe yokukhanya okungcwele uThixo ayinikezileyo njengoko ebakhokele abantu baKhe inyathelo ngenyathelo endleleni yenyaniso. Le nyaniso iya kuma kuvavanyo lwexesha nolwezilingo.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

Ngomhla we-11 kuSeptemba 2001, isithunywa esinamandla sesAmbulo isahluko seshumi elinesibhozo sehla saza saqalisa umsebenzi wokukhokela abo babeza kwamkela baze badle iSonka esasandul’ ukuhla sivela ezulwini, sibabuyisele “ezindleleni zakudala,” zikaYeremiya isahluko sesithandathu. UAlfa no-Omega wayebadinga abo babezimisele ukuzabalazela ukuba phakathi kwekhulu elinamashumi amane anesine amawaka, ukuze babone ukuba oko kwamhlisayo aphume ezulwini ngomhla we-11 kuAgasti 1840 kwakungengokuzaliseka nje kwesiprofeto sexesha, kodwa kwakukukuzaliseka kwesiprofeto sexesha soYeha lwesibini. Wayebadinga abantu baKhe ukuba baphinde bafumanise iindlela zakudala zembali apho wayemisele khona itempile yamaMillerite kwiminyaka engamashumi amane anesithandathu, ukususela ku-1798 ukuya ku-1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Loo mbali yayigutyungelwe bubutyobo neengqekembe zomgunyathi namatye anqabileyo omgunyathi. Loo mbali yafihlwa ngumyalezo wobuxoki osisiseko owawakhelwe phezu kwentlabathi, kungekhona phezu kweLiwa laMaphakade. Yayikumbali yamaMillerite, imbali apho, njengoko uPetros eyichaza, amaMillerite, “ababengebantu ngaphambili, kodwa” baza emva koko baba “ngabantu bakaThixo,” ababevusiwe baza bakhiwa baba “yindlu yokomoya, ububingeleli obungcwele.” INgonyama yesizwe sakwaYuda yehla ngoSeptemba 11, 2001, yaza yakhokela abantu baYo bemihla yokugqibela emsebenzini wokucoca “itempile” yembali yokuvuswa kwetempile yamaMillerite. Loo msebenzi wawumelwe kwangaphambili sisiprofeto, esasixele kwangaphambili ukuba iNkosi iya kuvusa indoda egama linguYosiya, (elithetha isiseko sikaThixo).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Xa uYosiya wavuswa ngokuzaliseka kwesiprofeto somprofeti ongathobeliyo, waqalisa umsebenzi wokulungisa itempile eyayikwimeko yokonakala. Emsebenzini wokulungisa nowokucoca kwafunyanwa “isiqalekiso sikaMoses,” yaye xa safundwa phambi kukaYosiya sazisa uhlaziyo lukaYosiya. Siya kujongana neso siprofeto, ngokunxulumene nokufunyanwa kwakhona kwe “zihlandlo ezisixhenxe,” emva koSeptemba 11, 2001.

We will begin that study in the next article.

Siya kuqalisa eso sifundo kwinqaku elilandelayo.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Kangangethuba nje abo bavuma inyaniso besakhonza uSathana, isithunzi sakhe sesihogo siya kuzinqamla iimbono zabo ngoThixo nangezulu. Baya kuba njengabo balahlekelwe luthando lwabo lokuqala. Abanakuzibona izinto ezingunaphakade. Oko uThixo asilungiselele kona kumelwe kuZakariya, izahluko 3 no-4, naku-4:12–14: ‘Ndaphinda ndaphendula, ndathi kuye, Yintoni na le masebe mabini omnquma athi ngale mibhobho mibini yegolide akhuphe ioli yegolide iphuma kuwo? Waphendula ke kum, wathi, Akwazi na ukuba ziyintoni na ezo? Ndathi ke, Hayi, Nkosi yam. Wathi ke, Aba ngabo ababini abathanjisiweyo, abema ecaleni kweNkosi yomhlaba wonke.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “INkosi izele zizibonelelo. Ayiswele nto kwizixhobo. Kungenxa yokuswela kwethu ukholo, kobwasemhlabeni bethu, kwentetho yethu engenaxabiso, kokungakholwa kwethu, okubonakaliswa kwiincoko zethu, ukuba izithunzi zobumnyama zisiqongile. UKristu akatyhilwa ngelizwi okanye ngesimilo njengaLowo othandeka ngokupheleleyo, noyiNtloko phakathi kwamawaka alishumi. Xa umphefumlo wanelisekile kukuziphakamisela emoyeni wobulize, uMoya weNkosi unokumenzela okuncinane kakhulu. Umbono wethu omfutshane ubona isithunzi, kodwa awunakububona ubuqaqawuli obungaphaya. Iingelosi zibambe imimoya emine, emelwe lihashe elinomsindo elifuna ukuqhawuka lize ligaleleke phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Singalala na kanye emdeni kanye wehlabathi elingunaphakade? Singaba ngabadakumbileyo, nababandayo, nabafileyo na? Owu, akwaba ezicaweni zethu besinokuba noMoya nokuphefumla kukaThixo okuphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo baphile. Kufuneka sibone ukuba indlela imxinwa, nesango linqatyisiweyo. Kodwa ke xa sidlula esangweni elinqatyisiweyo, ububanzi balo abunamida.” Manuscript Releases, volume 20, 216, 217.

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