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# The Hidden History of Verse Forty - Number One

Imbali Efihlakeleyo yeVesi Yamashumi Amane - Inani Lokuqala

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Ukuvulwa Kweziprofeto: Imihla Yokugqibela, iNgonyama yakwaYuda, neentshukumo zokugqibela zeSityhilelo

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

KwisiTyhilelo isahluko sesihlanu, iNgonyama yesizwe sakwaYuda imela isikhundla sikaKristu njengalo Owoyisayo ukuze atywine aze atyhile iLizwi likaThixo ngokwentando yaKhe. Ngowe-1989, kwiminyaka elikhulu elinamashumi amabini anesithandathu emva kovukelo lwango-1863, iNgonyama yesizwe sakwaYuda yatyhila iindinyana ezintandathu zokugqibela zikaDaniyeli isahluko seshumi elinanye. Ezo ndinyana ziqala ngenxeba lokufa lobupopu ngowe-1798, zize zazise ubungqina bendlela elo nxeba lobupopu eliza kuphiliswa ngayo, nangaphaya koko, ziye kwinxeba lokugqibela lokufa lobupopu. Ezo ndinyana ziqala apho ziphela khona; ngomgwebo weRoma yobupopu.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Ezo ndinyana zintandathu zichaza ukuphiliswa kwenxeba elibulalayo lobupopu, kwanokuba umanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki lukhokelela njani ihlabathi eArmagedon, echongwe kwindinyana yamashumi amane anesihlanu ngokuthi “phakathi kweelwandle nentaba engcwele ezukileyo.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

UAlfa noOmega bumele isimilo sikaKristu sokuhlala ebonakalisa isiphelo ngesiqalo. Intshukumo yohlaziyo yabaliwaka elinamakhulu amane aneemitha ezine namashumi amane anesine yintshukumo yengelosi yesithathu, leyo iyintshukumo yesiphelo eyabonakaliswa kwangaphambili sisiqalo sayo, esasisintshukumo yabaMiller yengelosi yokuqala neyesibini. Intshukumo yabaMiller yaqala ngexesha lesiphelo ngo-1798, apho iivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye ziqala khona, yaza intshukumo yaphela ekuvulweni komgwebo ngo-Oktobha 22, 1844. Intshukumo yabaliwaka elinamakhulu amane aneemitha ezine namashumi amane anesine iphela kumthetho weCawa eUnited States.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Ekuqaleni kwentshukumo ngexesha lesiphelo ngowe-1989, iNgonyama yesizwe sakwaYuda yatyhila amatywina kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, yaye ekupheleni kwentshukumo, kanye phambi komthetho weCawa, Ityhila imbali efihlakeleyo yevesi yamashumi amane kaDaniyeli ishumi elinanye. Ingcaciso kaDade White yokuba yeyiphi na inxalenye kaDaniyeli etyhiliweyo ibhekisa ekutyhilweni okwenzeka ngowe-1989, kananjalo nakwityhilwa elaqala ngoJulayi ka-2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Incwadi eyatywinwayo yayingeyiyo incwadi yeSityhilelo, koko yayiloo nxalenye yesiprofeto sikaDaniyeli eyayinxulumene nemihla yokugqibela. ISibhalo sithi, ‘Ke wena, Daniyeli, vala amazwi, uyitywine incwadi, kude kube lixesha lesiphelo; baninzi abaya kuhambahamba, kwande ukwazi’ (Daniyeli 12:4). Xa incwadi yavulwayo, kwavakaliswa kwathiwa, ‘Ixesha alisayi kuba sabakho.’ (Bona ISityhilelo 10:6.) Incwadi kaDaniyeli ngoku ayisatywinwanga, yaye isityhilelo esenziwa nguKristu kuYohane simele ukufika kubo bonke abemi bomhlaba. Ngokwandiswa kolwazi abantu bamele ukulungiselelwa ukuba beme ngemihla yokugqibela. . . .”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Kwisiyalezo sengelosi yokuqala abantu bayabizelwa ukuba banqule uThixo, uMdali wethu, owadala ihlabathi nazo zonke izinto ezikulo. Banikele imbeko kwiziko lobuPapa, besenza umthetho kaYehova ungabi namsebenzi, kodwa kuza kubakho ukwanda kolwazi ngalo mba.” *Selected Messages,* incwadi 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Inxalenye yencwadi kaDaniyeli eyayinxulumene nemihla yokugqibela ngowe-1989 yayiziivesi ezintandathu zokugqibela zesahluko seshumi elinanye; yaye njengoko intshukumo yamakhulu alikhulu anamashumi amane anesine amawaka isondela ekupheleni kwentshukumo yayo, inxalenye yencwadi kaDaniyeli evulwayo itywina yimbali efihlakeleyo yevesi yamashumi amane, emela imbali esusela kowe-1989 kuse kwaba ngumthetho weCawa eUnited States. Imbali efihlakeleyo yevesi yamashumi amane yimbali yamakhulu alikhulu anamashumi amane anesine amawaka. Wonke umprofeti unika ubungqina ngelo xesha.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Kule ndinyana, ukwanda kolwazi “olumiselwe ukulungiselela abantu ukuba bame ngemihla yokugqibela,” kumela ukuvulwa kwamatywina eevesi ezintandathu zokugqibela ngo-1989, yaye kwakhona kumela ukuvulwa kwembali efihlakeleyo yevesi yamashumi amane. Kuzo zombini ezo mbali ukuphefumlelwa kuchaza ukuba kuya kubakho ukwanda kolwazi ngamagunya kapopu nomthetho weCawa. Kokubini ekuqaleni nasekupheleni kwentshukumo yamakhulu alikhulu anamashumi amane anesine amawaka, ukwanda kolwazi kuvelisa inkqubo yokuvavanywa enamanyathelo amathathu, njengoko imelwe kuDaniyeli isahluko seshumi elinesibini.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wathi yena, Hamba indlela yakho, Daniyeli; kuba la mazwi avalelwe aza atywinwa kude kube lixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza ubungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Njengakuzo zonke iintshukumo ezingcwele zohlaziyo, amanyathelo amathathu amelwe nguDaniyeli njengathi “bahlanjululwa, benziwa mhlophe, baza bavavanywa” amele uphawu lwendlela lokuhla komfuziselo wobuthixo, olulandelwa luvavanyo lwesiprofeto esingaphumelelanga, olulandelwa luvavanyo lwesithathu olutyhila isimilo seendidi ezimbini eziphuhliswa ngokusekelwe ekwamkeleni kwazo, okanye ekwaleni kwazo, ukwanda kolwazi olungatywinwanga. Ekuqaleni kwentshukumo yamakhulu alikhulu anamashumi amane anesine amawaka, la manyathelo mathathu ayengoSeptemba 11, 2001, alandelwa nguJulayi 18, 2020, aze ke alandelwe ngumthetho weCawa. Ekupheleni kwalo kanye elo ntshukumo linye, la manyathelo mathathu nguJulayi 2023, ukufika kwesigidimi seSikhalo Saphakathi Kobusuku nomthetho weCawa.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Isigidimi esilungiselela abantu bakaThixo ukuba beme, esatyhilwayo ngoJulayi 2023, siqulethe imigca emininzi yenyaniso yesiprofeto, yaye phakathi kwaloo migca kukho amathambo omileyo afileyo kaHezekile akwisahluko samashumi amathathu anesixhenxe. UHezekile uveza imiyalezo emibini. Umyalezo wokuqala uwabuyisela kunye amathambo, kodwa kwada kwangumyalezo wesibini apho uSirayeli wema ngeenyawo zakhe njengomkhosi onamandla. Amangqina amabini eSityhilelo isahluko seshumi elinanye ema ngeenyawo xa azaliswa nguMoya oyiNgcwele.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Kwaye emva kwemihla emithathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; yaza uloyiko olukhulu lwabafikela abo babebabona. ISityhilelo 11:11.

Ezekiel teaches the same truth.

UEzekiyeli ufundisa inyaniso efanayo.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Wathi kum, Nyana womntu, yima ngeenyawo zakho, ndothetha nawe. Waza umoya wangena kum ekuthetheni kwakhe kum, wandimisa ngeenyawo zam, ndamva lowo wayethetha kum. Hezekile 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Xa uDade White esithi “ngokwanda kolwazi abantu baya kulungiselelwa ukuma ngemihla yokugqibela.” Ukwanda kolwazi kuchongwa “njengeoli” kumzekeliso weentombi ezilishumi, yaye “ioli” imele “izigidimi zoMoya kaThixo” kananjalo “uMoya oyiNgcwele,” ngokunjalo “nesimilo.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Phakathi kukaJulayi 2023 nomthetho weCawa oza kufika kungekudala kukho ukwanda kolwazi okuzisa abantu bakaThixo ebomini, baze beme ngeenyawo. Bema ngeenyawo bebonakalisa ukuba banayo “ioli” yesigidimi esatyhilwayo ngelo xesha. Bema ngeenyawo xa beneMoya oyiNgcwele ngaphakathi ezityeni zabo, yaye bema ngeenyawo xa benesimilo esilungiselelwe itywina likaThixo.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Inyathelo yokuqala yovavanyo eyaqalayo ngoJulayi 2023 yalandelwa lixesha elivumela abo bangabaviwa ukuba bayamkele okanye bayale ioli. Abo bayamkelayo bayatywinwa, baze ke baphakanyiswe babe ngumqondiso ngexesha lomthetho weCawe oza kufika kungekudala. Abo bayalayo ioli bamkela inkohliso enamandla.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Abo baviwa bavuswa kubuthongo bomoya ngoJulayi 2023, baza emva koko bajamelana nenkqubo yokugqibela yokuvavanywa ngaphambi kokuvalwa kwexesha labo ngabanye lovavanyo. Inkqubo yokuvavanywa yayimiselwe ngaphakathi komxholo wovavanyo lwesiprofeto olunxulunyaniswa nokusekwa komfanekiso werhamncwa, ngexesha kanye apho abo baviwa babefanele ukubuyela ebomini baze benze umfanekiso kaKristu ngaphakathi. Isakhiwo sesiprofeto apho uvavanyo lumele ukugqityezelwa khona yimbali ka-1989 ukuya kumthetho weCawa. Ukungakwazi kwabo baviwa ukuvuka kwakhokelela ekubeni iNkosi ivumele iimfundiso zobuxoki ukuba zingene.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “UThixo uya kubavusa abantu baKhe; ukuba ezinye iindlela zisilela, iimfundiso ezilahlekisayo ziya kungena phakathi kwabo, eziya kubahluza, zahlule umququ kwingqolowa. INkosi ibiza bonke abakholwayo ilizwi laYo ukuba bavuke ebuthongweni. Kufike ukukhanya okuxabisekileyo, okufanelekileyo kweli xesha. Yinyaniso yeBhayibhile, ebonisa iingozi ezikufuphi kanye phezu kwethu. Oku kukhanya kufanele kusikhokelele ekufundeni iZibhalo ngenkuthalo nasekuhloleni ngocoselelo olukhulu izikhundla esizibambileyo. UThixo angathanda ukuba zonke iinkalo nezikhundla zenyaniso ziphandwe ngokunzulu nangokuzingisa, ngomthandazo nangokuzila ukutya.” Testimonies, volume 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Bonke abaprofeti bathetha ngemihla yokugqibela, ngoko ke kule mihla yokugqibela, ngoJulayi ka-2023, iNkosi yazama “ukuvusa” abantu bayo, kodwa iinzame zayo zasilela, yaza yavumela impikiswano yokuqala ngophawu lweRoma kwimbali yama-Advent ukuba iphinde yenzeke njengesilumkiso sokusondela kwesiphelo. Oku yakwenza, nangona “ukukhanya okuxabisekileyo” “kwakufikile, kufanelekile kweli xesha.” Ukukhanya okwafikayo ngoJulayi ka-2023 “yinyaniso yeBhayibhile, ebonisa iingozi ezisengaphezu kwethu kanye ngoku.” Oko kukhanya kwakufanele ukuba kusikhokelele “ekufundeni izibhalo ngenkuthalo nasekuhloleni ngendlela ebaluleke kakhulu iimfundiso esizibambileyo.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Imbali efihlakeleyo yevesi yamashumi amane imelwe ziivesi zeshumi ukuya kweyeshumi elinesihlanu zikaDaniyeli ishumi elinanye, kuba uAlfa no-Omega babonisa isiphelo sesiprofeto sokugqibela sikaDaniyeli, kunye nesiqalo saso. Ngaphambi kokuphoxeka kukaJulayi 18, 2020, uSathana wayengenise ukudideka ngokubhekiselele kwiivesi zeshumi ukuya kweyeshumi elinesihlanu, kuba wayesazi ukuba isiqalo sesahluko sasisisitshixo sokumela isiphelo sesahluko. Kwandula ke kwangeniswa impikiswano yantlandlolo yevesi yeshumi elinesine.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> “Akukho nto umkhohlisi omkhulu ayoyika kangako njengokuba siza kuziqhelanisa namaqhinga akhe.” The Great Controversy, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Kucacile ngokweenzame zikaSathana zokudida intsingiselo nenjongo yezo ndinyana, ukuba ziyinxalenye ebalulekileyo yenkqubo yokuvavanya esele ngoku ihluza abagqatswa ukuba babe phakathi kwekhulu elinamashumi amane anesine amawaka. USista White ugxininisa ukuba imbali emelwe kuDaniyeli ishumi elinanye, eye yazaliseka ngaphambi kwexesha lesiphelo ngo-1798, iyaphindwa kwiindinyana ezintandathu zokugqibela.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Asinaxesha lokuphulukana nalo. Amaxesha eembandezelo aphambi kwethu. Ihlabathi liyavuswa ngumoya wemfazwe. Kungekudala izigigaba zenkxwaleko ekwathethwa ngazo kwiziprofeto ziya kwenzeka. Isiprofeto esikwisahluko seshumi elinanye sikaDaniyeli sesiphantse safikelela ekuzalisekeni kwaso okupheleleyo. Inkoliso yembali ethe yenzeka ekuzalisekisweni kwesi siprofeto iya kuphindwa.” Manuscript Releases, inani 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Ndibambelela ekubeni yonke imbali emelwe kwiivesi zokuqala ukuya kweyamashumi amathathu anesithoba iphinda ibonakaliswe kwiivesi ezintandathu zokugqibela zesahluko. Ndikwabambelela ekubeni imbali yemihla yokugqibela, eyimbali yesiphelo somgwebo owaqala ngo-Oktobha 22, 1844, imelwe ngamaxesha amabini aphambili esiprofeto. Ixesha lokuqala limela umgwebo owenziwayo phezu kwendlu kaThixo, olandelwa ke lixesha apho umgwebo wenziwa kwabo bangaphandle kwendlu kaThixo. Ixesha lokuqala laqala ngo-1989, lize liphele kumthetho weCawa eUnited States, wona ke uphawula ukuqala kwexesha lesibini, eliphela xa uMikayeli esukuma kuze kuvalwe ixesha lovavanyo loluntu. Imbali efihlakeleyo yevesi yamashumi amane nayo iqala ngo-1989, ize iphele kwivesi yamashumi amane ananye, engumthetho weCawa eUnited States.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Loo yimbali enye naleyo ikwivesi yeshumi ukuya kweyeshumi elinesihlanu yeso sahluko sinye. Loo mbali ihamba ngokuhambelanayo nembali yamaMillerite ukusukela kwixesha lesiphelo ngowe-1798, kwada kwaqalisa umgwebo ngomhla wama-22 kuOktobha, 1844. Ezo mbali zimbini zihamba ngokungqamene nembali yesiprofeto eyaqala ekuzalweni kukaKristu yaza yagqitywa emnqamlezweni.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Imbali eqala ngowe-1989 iquka ixesha lovavanyo elaqala ngomhla we-11 kuSeptemba 2001, njengoko lalimelwe kwangaphambili lixesha lovavanyo elaqala ngomhla we-11 kuAgasti 1840 nangelixa lovavanyo elaqala ekubhaptizweni kukaKristu. Ukusekwa komfanekiso werhamncwa kuye kwamelwa kwangaphambili ngemigca emininzi yembali yesiprofeto. Enye yezo zimelo zelo xesha linye lilonke lixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, elaqala ngomhla we-11 kuSeptemba 2001 lize ligqitywe kumthetho weCawa oza kufika kungekudala. Imbali efihlakeleyo yendima yamashumi amane nayo inokubekwa ngaphezulu komgca oqala ngomhla wama-22 kuOktobha 1844 ude uye kwimvukelo yowe-1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Umhla wama-22 kuOktobha, 1844 waphawula ukufika kwengelosi yesithathu. Njengoko kunjalo ngokufika kwayo nayiphi na ingelosi yesiprofeto, yayinesigidimi esasimele sidliwe, kodwa asizange sidliwe; yaye uMillerism waseFiladelfiya waguquka waba nguMillerism waseLawodike, ngaphambi ko-1863, xa bathabatha ngokusesikweni igama elithi iSeventh-day Adventist baza baqalisa ukubhadula entlango yemvukelo kude kube kulo mhla. Imbali ka-1844 ukuya ku-1863 imela abo balugatyayo ubizo lokuba phakathi kwekhulu elinamashumi amane anesine amawaka. Ngabakhohlakeleyo bakaDaniyeli kwisahluko seshumi elinesibini, ibandla labagculeli likaYeremiya, isinagoge likaSathana likaYohane, neentombi ezizizidenge zikaMateyu.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Isigidimi esilumkisayo esimelwe nguKristu njenge “sikizi lencithakalo, esathethwa ngaso nguDaniyeli umprofeti” simela isilumkiso sokuba kubalekwe kwangaphambili phambi kwentshabalalo nokuchithachithwa okuza kulandela. Ngonyaka ka-66 AD, umphathi-mkhosi wamaRoma uCestius wasizalisekisa eso silumkiso kumaKristu exesha leRoma yobuhedeni. Kwinkulungwane yokuqala umpostile uPawulos wabhala kwangaphambili eso silumkiso sinye ngenxa yamaKristu awayeza kubandezeleka ngexesha leRoma yobupopu. Isilumkiso sabagcini beSabatha sokuphuma ezixekweni baye kuhlala emaphandleni safika ngo-1888, kwanguloo nyaka weBlair Bill, umzamo wokuqala wokuseka iCawa njengosuku lwesizwe lokuphumla. IBlair Bill yayisisilumkiso sokubaleka, ngokuzalisekisa ukubhekisa kukaKristu kwisikizi sikaDaniyeli sencithakalo.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Njengoko kwakunjalo ngoCestius ngonyaka ka-66 AD, uMthetho oYilwayo kaBlair warhoxiswa ngokokubonelelwa kukaThixo. U-1888 ufuzisela uSeptemba 11, 2001, kuba uDade White uphawula ukwehla kwesithunywa seSityhilelo ishumi elinesibhozo kuzo zombini ezi mbali. Isilumkiso sokubaleka ezixekweni ngemihla yokugqibela saqalisa ukusebenza ngoSeptemba 11, 2001. Ngoko ke, uMthetho oYilwayo kaBlair ka-1888 wafuzisela iPatriot Act ka-2001. Isithunywa esehla ngoSeptemba 11, 2001 sivakalisa umyalezo wokugqibela wesilumkiso kwiindinyana ezintathu zokuqala zeSityhilelo ishumi elinesibhozo, yaye umyalezo wokugqibela wesilumkiso ukwangumyalezo wesithunywa sesithathu, nangona umyalezo omelwe sisithunywa sesithathu kwisahluko seshumi elinesine ungengawo la mabinzana afanayo enyaniso njengakwisahluko seshumi elinesibhozo. Umgca phezu komgca, bangumyalezo omnye wesilumkiso.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Isikizi senzonzakalo, ekwathethwa ngaso nguDaniyeli umprofeti, sasingumqondiso owanikelwa nguKristu owawuchaza ixesha abantu baKhe ababemelwe ngalo ukuba basabe ukuze bakhuselwe. Singumyalezo wesilumkiso, yaye ngenxa yoko simele ukuba ngumyalezo wokugqibela wesilumkiso, nangona uvezwa ngamazwi ahlukeneyo kunomyalezo omelwe kwisahluko seshumi elinesine kwanakwisahluko seshumi elinesibhozo seSityhilelo. Imbali eqala kwindima yeshumi elinesithandathu, kaYeremiya ishumi elinesihlanu, yelo xesha linye lobuprofeti lomyalezo wesilumkiso sovavanyo. Iqala xa uYeremiya esidla iLizwi likaThixo, yaye oko kwenzeka xa isithunywa sezulu sehla, njengoko Wenzayo xa izakhiwo ezikhulu zesiXeko saseNew York zawayo.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Xa uYeremiya evakalisa esithi, “Amazwi akho afunyanwa, ndaza ndawadla; ilizwi lakho laba luvuyo nokuchwayita kwentliziyo yam,” umele uvavanyo lokuqala lukaDaniyeli ngombandela wokutya kwisahluko sokuqala, kwakunye noYohane kwisahluko seshumi seSityhilelo ethatha incwadi esandleni sengelosi aze ayidle. Ukudliwa kwesigidimi kuqala xa kufika ingelosi, yaye xa ingelosi ifika kukho isiprofeto sovavanyo esityhiliweyo. Xa ingelosi ifika kuqalisa ixesha lokuqala lovavanyo, yaye liphela xa kuqalisa ixesha lesibini lovavanyo; yaye xa uMikayeli esukuma, ixesha lesibini lovavanyo liyaphela.

When the angel arrives, the latter rain begins to fall.

Xa ingelosi ifika, imvula yasemva iqalisa ukuna.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvula yamva imele ukuhla phezu kwabantu bakaThixo. Ingelosi enamandla imele ukuhla ivela ezulwini, yaye umhlaba wonke umele ukukhanyiselwa bubuqaqawuli bayo.” Review and Herald, Aprili 21, 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Imvula yasemva ifunyanwa ngabo bahamba ezindleleni zamandulo zikaYeremiya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Utsho uYehova ukuthi, Yimani ezindleleni, nikhangele, nibuze ngeendlela zamandulo, nithi, Iphi na indlela elungileyo? nihambe kuyo; niya kufumana ukuphumla imiphefumlo yenu. Kodwa bathi bona, Asiyi kuhamba kuyo. Kananjalo ndamise abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Kodwa bathi bona, Asiyi kuphulaphula. Yeremiya 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

“ixilongo” esivuthelwa “ngabalindi” ngumyalezo waseLawodike, lowo uJones noWaggoner bawuveza ngowe-1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Khwaza kakhulu, ungagodli, phakamisa izwi lakho njengesigodlo, ubonise abantu bam ukreqo lwabo, nendlu kaYakobi izono zayo. Isaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

Ngomhla we-11 kuSeptemba 2001 kwaqalisa ukutywinwa kwekhulu elinamashumi amane anesine amawaka. Isigidimi sesilumkiso esiya eLawodike saziswa.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Umyalezo esawunikwayo ngu-A. T. Jones, no-E. J. Waggoner, ngumyalezo kaThixo ebandleni laseLawodike, yaye yeha kuye nabani na ovuma ukuba uyakholwa yinyaniso kodwa angabonakalisi kwabanye imitha ayiphiweyo nguThixo.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Isilumkiso esiya eLawodike sisandi sexilongo sabalindi bakaYeremiya esilelawayo ukusiweva ibandla lama-Adventist oSuku lweSixhenxe laseLawodike. Sisilumkiso sokubaleka ezixekweni siye kumhlaba wasemaphandleni kwangaphambi komthetho weCawa oza kufika kungekudala.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Endikufezekisileyo ngoku ngokubhekisele kule migca yahlukahlukeneyo yesiprofeto, ibiyinzame yokuvuselela ukuqonda kwenu ukuze ndinikhuthaze ukuba nikuvavanye ngokwenene oko ndiza kubhala. Mhlawumbi olona phawu lubalulekileyo lomfanekiso werhamncwa nowerhamncwa kukuba kukho ukusekwa okubini komfanekiso werhamncwa nowerhamncwa ngemihla yokugqibela. Owokuqala use-United States, yaye emva koko ulandelele kwizizwe zehlabathi.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Kukho iimpawu ezithile zesiprofeto ezinxulunyaniswa nomfanekiso wesilo nasesilweni ngokwaso, ekufuneka zisetyenziswe ngokuchanekileyo ukuze sikwazi ukudlula ngokuphumelelayo kwinkqubo yovavanyo lwesiprofeto yaloo mfanekiso waseRoma. Into yesibini ebalulekileyo yexesha lovavanyo lomfanekiso wesilo (enokubonakaliswa ngamangqina aliqela), kukuba ixesha lokutywinwa kwamawaka alikhulu anamashumi amane anesine lenzeka ngexesha lovavanyo lomfanekiso wesilo eUnited States, yaye ixesha lovavanyo lomfanekiso wesilo kwiintlanga zehlabathi lelona xesha uThixo aqokelela ngalo abanye abantwana baKhe abaseseBhabheli ngexesha laloo mthetho weCawa (omelwe ngu-321), ukuze bangene emhlambini.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Umfanekiso werhamncwa umele amaxesha amabini athile anxulumeneyo ovavanyo, yaye loo maxesha mabini ovavanyo akwamele nokuhlanganiswa kokugqibela kwamawaka alikhulu anamashumi amane anesine eSityhilelo isahluko sesixhenxe, kulandelwe sisihlwele esikhulu kweso sahluko sinye kanye.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

Ngomthetho weCawa, i-United States ithetha njengenamba kwindinyana yeshumi elinanye yesiTyhilelo isahluko seshumi elinesithathu. Emva koko iyaphuma iye kulukuhla zonke iintlanga zehlabathi, isithi kwezo ntlanga nazo mazenze umfanekiso wehlabathi lonke werhamncwa, njengoko i-United States isandul’ ukwenza. Ixesha eliqala ngomthetho weCawa, elimelwe ngumthetho weCawa kaConstantine ka-321, liphela xa uhlanga lokugqibela luguqa phambi kweRoma yobupopu, apho kumelwe khona umthetho weCawa ka-538; kuba kwisahluko seshumi elinesithathu i-United States inamandla okunizisa ubomi emfanekisweni werhamncwa nokuwenza uthethe. Elo xesha liqala ngomthetho weCawa ka-321 lize liphele ngomthetho weCawa ka-538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Ngo-2001 urhulumente waseUnited States “wathetha” iPatriot Act ukuba ibe ngumthetho.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

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