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# The Book of Daniel - Number Ninety-One

Incwadi kaDaniyeli - Inani Lamashumi Alithoba Ananye

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Ukutyhilwa koMlambo Wobuprofeti: Uhambo Olunqumla Unxulumano Oluphakathi Kweentshukumo Zemibono KaDaniyeli

Author

Jeff Pippenger

Published

February 24, 2024

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The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Ulwazi olwavulwa kwintshukumo yengelosi yokuqala lumelwa ngumbono woMlambo i-Ulai encwadini kaDaniyeli. Loo mbono umele izahluko zesixhenxe, ezesibhozo nezesithoba zikaDaniyeli, yaye ulwazi olwavulwa kwintshukumo yengelosi yesithathu lumelwa ngumbono woMlambo i-Hidekele, omele izahluko zeshumi, ezeshumi elinanye nezeshumi elinesibini. Unxulumano phakathi kwezi ntshukumo zimbini lukhulu kakhulu. Ezi ntshukumo zimbini zidityaniswe kunye yiminyaka elikhulu elinamashumi amabini anesithandathu, ukusuka kwimvukelo ka-1863 kuse kwixesha lesiphelo ngo-1989.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Omabini amaxesha okuphela, kwintshukumo nganye, aphawulwa “ngamaxesha asixhenxe” akwaLevitikus 26. Ubuhedeni, kwaza emva koko ubupopu, babeyinyathele phantsi ingcwele nomkhosi de kwafikelela ixesha lokuphela ngowe-1798. Ukususela kwimvukelo ka-1863 kude kube ngowe-1989, kwakukho ukunyathelwa phantsi kokomoya njengoko kumelwe zizinto ezine ezinezothe zikaHezekile isahluko 8.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

Iminyaka engamashumi amane anesithandathu, ukusukela ekupheleni kwengqumbo yokuqala kude kube sekupheleni kwengqumbo yokugqibela ngowe-1844, apho uKristu wayemise itempile yokomoya awangena kuyo ngesiquphe ngo-Oktobha 22, 1844, iyahambelana nexesha lesiphelo ngo-1989, kude kuse emthethweni weCawa osondela ngokukhawuleza, xa uKristu ephinda emisa itempile yokomoya, aya kuthi afike kuyo ngesiquphe ngeyure yenyikima enkulu yeSityhilelo seshumi elinanye.

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Xa ingelosi yesithathu yafikayo ngowe-1844, uMthunywa woMnqophiso wabonakala ngesiquphe ukuze ahlanjulule oonyana bakaLevi; kodwa ngowe-1863 abo baLevi bangathembekanga bawala isigidimi sikaMoses esaziswa nguEliya baza bajika baya kubhadula entlango. Kule nkqubo yokuvavanywa, “abakhi” ekugqibeleni babeya kulala “ilitye lembombo” lawo “amaxesha asixhenxe”, baze ke baguquke besuka kwintshukumo yaseFiladelfiya baye ecaweni yaseLawodike. Ngeemihla yokugqibela, xa uMthunywa woMnqophiso esiza ngesiquphe etempileni yaKhe, kumthetho weCawa osondelayo, uya kusebenzisa abaLevi abathembekileyo ukuba babize omnye umhlambi waKhe. Abathembekileyo bemihla yokugqibela baya kube beguqukile besuka “ecaweni” yaseLawodike baye “kwintshukumo” yaseFiladelfiya.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Intshukumo yengelosi yokuqala yapapasha umyalezo wayo osemthethweni nowamiswa ngendlela ecacileyo kwiminyaka engamakhulu amabini anamashumi amabini emva kokupapashwa kweBhayibhile yeKing James, yaye intshukumo yengelosi yesithathu yapapasha umyalezo wayo osemthethweni nowamiswa ngendlela ecacileyo kwiminyaka engamakhulu amabini anamashumi amabini emva kokupapashwa koMbhengezo Wenkululeko. Umyalezo osemthethweni wale ntshukumo zombini wanikwa amandla ngokuzaliseka kwesiprofeto sobuSilamsi, esasiphawulwe kukuhla kwengelosi. Ukufika kwengelosi kwachaza ukuqala “kwengxoxo” kaHabakuki isahluko sesibini, kwaza kwakhokelela ekupapashweni kweetafile zikaHabakuki.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Umyalezo onikwe amandla omelwe ziitafile zikaHabakuki wakhokelela ekudanisekeni, okwangenisa ixesha lokulibala, elakhokelela kumyalezo weSikhalo saphakathi kobusuku, nowagqitywa kukuzaliseka komyalezo weSikhalo saphakathi kobusuku. Iingqamaniso ezikhoyo phakathi kwezi ntshukumo zimbini zibubungqina obugqibeleleyo kwabo bakhetha ukubona, bokuba zonke izinto zembali yamaMillerite zinxulumene nembali yabakhulu ikhulu elinamashumi amane anesine amawaka, yaye ziyaphindwa kuyo. Ixesha lemvula yasemva limelwe ngokomfuziselo yintshukumo yamaMillerite, yaye lizalisekiswa kwintshukumo ye-Future for America. Ngokuphindaphindiweyo impembelelo yaphezulu yazisa abo bakulungeleyo ukuva ukuba kuphela ngabo bayiqondayo imvula yasemva abaya kuyamkela.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Ixesha, intshukumo, nomyalezo wemvula yamva konke kumelwe kwimbali yamaMillerite, yaye igama elithi “recognize” limela ukubona into osele wayibona ngaphambili. Eyona ndlela yodwa yokubona ixesha, intshukumo, nomyalezo wemvula yamva kukukuqonda ukuba kuye kwaboniswa kwimbali yamaMillerite. Kukwabonisiwe nakwezinye iintshukumo ezingcwele zohlaziyo. Intshukumo yamaMillerite yayiyintshukumo yokuqala emele intshukumo yokuphela, yaye ngenxa yoko inezalathiso ezininzi ngakumbi ezithe ngqo kuneentshukumo zohlaziyo zangaphambili. Kananjalo inotyikityo luka-Alpha no-Omega, abo bahlala bebonisa ukuphela kwento ngesiqalo sento.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Kwintshukumo yamaMillerite kwasekwa iziseko, yaye intsika ephakathi yayinguDaniyeli isahluko sesibhozo, iindinyana zeshumi elinesithathu neshumi elinesine. Ndiyazi ukuba uDade White uchonga indinyana yeshumi elinesine njengentsika ephakathi nesiseko, kodwa inyaniso yeyokuba indinyana yeshumi elinesine iyimpendulo kumbuzo wendinyana yeshumi elinesithathu. Impendulo ayinanto ngaphandle kokuqondwa kombuzo oyivelisayo loo mpendulo. Indinyana yeshumi elinesithathu ichonga umbono wokunyathelwa phantsi, owenziwa ngamandla amabini enkangala, yaye indinyana yeshumi elinesine ngumqondo wombono kaKristu ebuyisela itempile nomkhosi ababenyathelwe phantsi. Le mibono mibini idityaniswe ngokuthe ngqo ngumxholo, yigrama, nanguPalmoni, uMbali-manani oMangalisayo.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

UWilliam Miller wasetyenziswa ekuchongeni iinyaniso ezisisiseko, ezaziya kuba nguDaniel isahluko sesibhozo, iivesi zeshumi elinesithathu neshumi elinesine. Iqhosha lokuqala alifumanisayo yayizi-“ixesha ezisixhenxe” ezimele ukunyathelwa phantsi kwevesi yeshumi elinesithathu, yaye isakhelo awakha kuso lonke ulwakhiwo lwakhe lwesiprofeto yayiyingcamango “yamagunya amabini aphanzisayo” emelwe kwivesi yeshumi elinesithathu. UMiller wachonga ngokuchanekileyo ukuba “okwemihla ngemihla” okuyinto elisikizi kwevesi yeshumi elinesithathu kwakubuhedeni, yaye isikreqo samandla aphanzisayo sasingubupopu. Ngale ndlela, kanye “isiseko” sesakhelo sikaMiller, nesi “siseko” sesiseko nentsika esembindini, yayikukuqonda ukuba “okwemihla ngemihla” kwisahluko sesibhozo kwakumele ubuhedeni. Isiseko sokwanda kolwazi esivela kwimbali yamaMillerite yayikukuba “okwemihla ngemihla,” kaDaniel isahluko sesibhozo, kwakubuhedeni, yaye impembelelo yaphefumlelweyo yayinyamekile ekuchongeni ukuba “abo banika isikhalo seyure yomgwebo babenoluvo oluchanekileyo ngokumalunga nokwemihla ngemihla.”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Isiseko sokukhanya esimelwe “njengokwanda kolwazi” ngexesha lokuphela ngo-1989, kwangaxeshanye sisiso “esemihla ngemihla.” Oku kukwangomnye nje umzekeliso ongcwele ofanayo. Ukuze kuqondwe ukwanda kolwazi olumelwe kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, kuyafuneka ukusetyenziswa kwemibhalo kaEllen White. Kwimibhalo yakhe uchaza ukuba imbali yevesi yamashumi amathathu ananye kaDaniyeli ishumi elinanye iya kuphindwa kwiivesi zokugqibela zikaDaniyeli ishumi elinanye. Ngaphandle kwalo mqondiso uphefumlelweyo, ukuqonda imbali efanayo yevesi yamashumi amathathu ananye kunye nevesi zamashumi amane namashumi amane ananye bekuya kuba ngumsebenzi onzima ngakumbi.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

“Imihla ngemihla” encwadini kaDaniyeli imela ubuhedeni, yaye isisiseko sesiseko kumaMillerite, kwangaxeshanye isisiseko somyalezo wentshukumo yabali likhulu elinamashumi amane anesine amawaka. Ikwanjalo nenyaniso eyaguqulwa ngabom yenziwa impazamo “ngobuxoki” obangeniswa kwisizukulwana sesithathu sobuAdventism baseLawodike, obabufanekiswa lisikizi lesithathu “labafazi abalilela uTamuz” kuHezekile isahluko sesibhozo, kwanokuyekelela okubonakaliswa libandla lesithathu lasePergamo.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Ulawulo olungcwele olukhokelela indima “yemihla ngemihla” njengomba ngexesha lemvula yasemva luyamangalisa ngokugqithisileyo, kwaye luphaya ngaphaya kwamandla okwenziwa ngumntu. Isizukulwana sesine se-Adventism yaseLawodike siboniswa siguqa phantsi elangeni, ngaloo ndlela simela ukwamkelwa kophawu lwerhamncwa. USister White uchaza ukuba ukwamkela olo phawu kukufikelela kwengqondo efanayo nerhamncwa, nokuba abo badidekayo ngentsingiselo yomchasi-Kristu baya kuthi ekugqibeleni baphelele kwicala lendoda yesono. Konke oku kumelwe ngamadoda amandulo aseYerusalem kuHezekile isahluko sesibhozo.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Kwisizukulwana sesithathu nesesine uThixo ugweba abo bamthiyileyo, yaye eso sigwebo siphunyezwa ngelo xesha kanye elinye iqela lifumana itywina lokwamkelwa nguThixo. Kanye loo ndawo yeZibhalo eyabanika uWilliam Miller ukukhanya awayekudinga ukuze aqonde ukuba yiRoma yobuhedeni eyayimelwe “njengemihla ngemihla” encwadini kaDaniyeli, yeyona ichazo ithe ngqo yendoda yesono, amadoda amandulo aqubuda kuyo kwisahluko sesibhozo sikaHezekile. Eso sahluko sichaza upopu njengamandla esibini achithachithayo, ngoxa kwangaxeshanye sichaza ubuhedeni bamandla okuqala achithachithayo. Kwaye inyaniso eyisihloko saloo ndawo yindima yeRoma yobuhedeni, ethi ku-2 Tesalonika ibe ngamandla awathintela ubupopu ekunyukeni etroneni de kube ngu-538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“Imihla ngemihla” eyayiyinyaniso esisiseko sikaMiller, eyamvumela ukuba avelise isakhelo sesiprofeto esisekelwe kumagunya amabini enza inkangala, anyhasha ingcwele nomkhosi, yinyaniso echongwa nguPawulos njengenyaniso eyalwayo, neyizisa inkohliso enamandla phezu kwabo bangayithandiyo kanye loo nyaniso ngemihla yokugqibela. Ngokungqinelana neembali ezihambelanayo, kanye loo nyaniso inye, eyinyaniso esisiseko, yavumela iFuture for America ukuba ivelise isakhelo sesiprofeto esingomanyano lokugqibela oluphindwe kathathu ngemihla yokugqibela.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Akunjalo kuphela, kodwa loo nyaniso isisiseko, engunyani osisiseko kuzo zombini iimbali ezihambelanayo, yenziwa yaba “bubuxoki” obuba yimpazamo engundoqo nenkohliso enamandla kaPawulos, njengesiseko somyalezo wobuxoki wemvula yamva othi “uxolo nonqabiseko,” ovakaliswa ngamadoda angasayi kuphinda aphakamise amazwi awo abonise abantu bakaThixo izikreqo zabo. “Imihla ngemihla” imele isiseko sazo zombini intshukumo yengelosi yokuqala neyengelosi yesithathu, yaye xa abavukeli baseLawodikea bayijika intsingiselo yayo bayibeka ngapha nangapha, ngokuchonga umqondiso wobuSathana njengomqondiso kaKristu, loo mqondiso wobuxoki waba sisiseko somyalezo wobuxoki wokulinganisa wemvula yamva yobuxoki.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Yimani, nimangaliswe; khalani, nikhale; banxilile, kodwa kungewayini; bayagxadazela, kodwa kungeziselo zinamandla. Kuba uYehova uninike umoya wobuthongo obunzulu, wawavala amehlo enu; wabagubungela abaprofeti benu nabalawuli benu, iimboni. Yaye umbono wako konke unjengamazwi encwadi etywiniweyo kuni, abayinikela kulowo ufundileyo, besithi, Khawuyifunde le, ndiyakucela; aze athi, Andinakuyifunda; kuba itywiniwe. Ize incwadi inikelwe kulowo ungafundanga, kusithiwa, Khawuyifunde le, ndiyakucela; aze athi, Andifundanga. Kungoko iNkosi yathi, Ngenxa yokuba aba bantu besondela kum ngomlomo wabo, bandizukisa ngemilebe yabo, kodwa iintliziyo zabo bazibeke kude lee kum, nokundoyika kwabo kum kuyimiyalelo yabantu abayifundisiweyo: ngenxa yoko, yabona, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, umsebenzi omangalisayo kwanomqondiso: kuba ubulumko bezilumko zabo buya kutshabalala, nokuqonda kwabaqiqayo kubo kuya kufihlwa. Yeha kwabo bafuna ukulufihla ngokunzulu icebo labo kuYehova, imisebenzi yabo isebumnyameni, bathi, Ngubani osibonayo? Ngubani osaziyo? Inene ukuguqula kwenu izinto kube phantsi phezulu kuya kuthatyathwa njengodongwe lombumbi: kuba ingaba into eyenziweyo ingathi na kulowo uyenzileyo, Akandenzanga? nokuba into ebunjiweyo ingathi na kulowo wayibumbayo, Wayengenakuqonda? Isaya 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Bonke abaprofeti bathetha ngemihla yokugqibela, yaye ukuxoka ngokuphandle ngenjongo yokuguqula intsingiselo “yemihla ngemihla” iyijike ibe sisichasi sayo, kusondele kakhulu ekufaniseni inkcazo yesono esingaxolelekiyo. Ukugweba umntu njengolahlekileyo ngonaphakade kungaphaya kwamandla, okanye kwegunya lokuziphatha, labantu phezu kwabanye abantu, kodwa asikuko oko kuchongwayo apha.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Abo kuIsaya abaguqula izinto bazibeke zijonge phantsi, nto leyo eyenye nje indlela yokuthetha oko uIsaya akuchaza kwenye indawo njengokuthi ubumnyama kukukhanya okanye ukukhanya bubumnyama, bachazwa njengamadoda amandulo alawula iYerusalem njengoko umgwebo wabo wokugqibela umelwa.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Yeha kubo abo bathi okubi kulungile, nokulungileyo kubi; ababeka ubumnyama endaweni yokukhanya, nokukhanya endaweni yobumnyama; ababeka okukrakra endaweni yokumnandi, nokumnandi endaweni yokukrakra! Yeha kubo abo bazizilumko emehlweni abo, nabaqondayo ngokwabo! Yeha kubo abo bangamagorha okusela iwayini, namadoda awomeleleyo ekuxubeni isiselo esinxilisayo: abagwebela abangendawo ngenxa yomvuzo, baze bamsuse ubulungisa olungololungisa kuye! Ngenxa yoko, njengoko umlilo udla iindiza, nedangatye litshisa umququ, ngokunjalo ingcambu yabo iya kuba njengokubola, nentyatyambo yabo inyuke njengothuli: ngokuba bewulahle umthetho kaYehova wemikhosi, belidele ilizwi loNgcwele kaSirayeli. Ngenxa yoko umsindo kaYehova uvuthele phezu kwabantu bakhe, wolula isandla sakhe nxamnye nabo, wababetha; neenduli zangcangcazela, nezidumbu zabo zakrazuka phakathi kwezitalato. Kuko konke oku umsindo wakhe awubuyelanga umva, kodwa isandla sakhe sisoluliwe. Yena uya kuphakamisela iintlanga ezikude umqondiso, aze azibize ngokubetha impempe kwelasekupheleni komhlaba: yaye, khangela, ziya kuza ngokukhawuleza okukhulu. Isaya 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Umqondiso kaThixo (abalikhulu elinamashumi amane anesine amawaka) uyaphakanyiswa njengomqondiso ngexesha lomthetho weCawa osondelayo ukufika, apho kuthi “umsindo kaYehova uvuthe phezu kwabantu bakhe”, aze alule “isandla sakhe phezu kwabo”, aze “ababethe”, yaye “izidumbu zabo ziya kukrazulwa phakathi kwezitrato.” Phakathi kwezitrato zizitrato zaseYerusalem xa iingelosi ezitshabalalisayo zikaHezekile isahluko sesithoba ziyalelwa ukuba ziphume “zibulale: iliso lenu malingaxoleli, ningabi nanceba: bulalani nigqibeleyo abadala nabaselula, neentombi, nabantwana abancinane, nabafazi: kodwa ningasondeli nakuwuphi na umntu onophawu; niqale engcweleni yam. Baqala ke kumadoda amakhulu ayengaphambi kwendlu.” “Amadoda amakhulu” kaHezekile, awathi uDade White ngawo ngababeza kuba ngabalindi babantu, ngawo “amanxila akwaEfrayim” kaIsaya “ajika izinto azibhukuqe” kwizahluko zamashumi amabini anesibhozo nezamashumi amabini anesithoba.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Kwisahluko sesihlanu bangabo “abanamandla okusela iwayini, namadoda anamandla okuxuba isiselo esinxilisayo; abagwebela ongendawo ngenxa yomvuzo.” Ngokupapashwa kwencwadi ethi Questions on Doctrine, amadoda amandulo asela kwindebe yobuProtestanti obuwexuki, aza anikela iindaba ezilungileyo zobuxoki zokugwetyelwa ezibanga ukuba abantu abanako ukungcwaliswa, ukuba uKristu ungummeli wethu endaweni yethu, kodwa engengomzekelo wethu. Ngokwenza oko, le ncwadi yagwebela ongendawo, ngenjongo yomvuzo wokwamkelwa phakathi kwamabandla awileyo obuProtestanti obuwexuki. Esi sicatshulwa sichaza umgwebo wabo wokugqibela, yaye isizathu saloo mgwebo sesokuba “balidele ilizwi loNgcwele wakwaSirayeli.” Bakwenza oku ngokwala ukuqonda “okwemihla ngemihla,” okwabekwa phambi kwabo ngabo banikela isikhalo seyure yomgwebo, nangokusela kwindebe yobuProtestanti obuwexuki.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

Kwisicatshulwa baguqula okumnandi kube kukrakra, nokukrakra kube mnandi. Umyalezo osezandleni zengelosi xa ihla umnandi, kodwa isiphelo somyalezo sikrakra. Baphikisa ngelithi umyalezo wokwenyaniso wemvula yasemva oqala xa ingelosi isihla ukrakra, yaye esiphelweni bachonga umyalezo wobuxoki omnandi woxolo nokhuseleko, kuba abanako ukuzibamba ekuguquleni izinto bazibeke ngeenyawo phezulu.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Isiqendu apho esi sono simelwe khona sisekupheleni kwexesha labo lovavanyo lobudlelane babo bonke njengeqela. Ngoko ke, kufanelekile ukubona ukuba izenzo zabo zokuchonga umsebenzi kaSathana wobuhedeni njengomsebenzi kaKristu zingumfuziselo wesiprofeto ohambelanayo nesono esingaxolelekiyo, esikukuchonga umsebenzi woMoya oyiNgcwele njengomsebenzi kaSathana. Ukubeka “ubuxoki” kwisizukulwana sesithathu sobu-Adventist kwabonelela ngengqiqo esisiseko yomyalezo wabo wobuxoki wemvula yamva, yaye ekugqibeleni kuzisa ukulahlekiswa okunamandla phezu kwabo. Kanye eso siqendu apho uMiller wafikelela ekuqondeni intsingiselo echanileyo “yemihla ngemihla” kulapho bevezwa khona njengaboyiswayo.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Makungabikho bani unilukuhlayo nangayiphi na indlela; ngokuba loo mini ayiyi kufika, kungakhange kuqale kufike ukreqo kuqala, aze atyhilelwe loo mntu wesono, unyana wentshabalalo; yena uchasayo, aziphakamise ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo; kangangokuba yena ngokungathi unguThixo, ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo. Anikhumbuli na, ukuba ndathi, ndisahleli nani, ndanixelela ezi zinto? Kanti ngoku niyayazi into embambayo, ukuze atyhilelwe ngexesha lakhe. Kuba imfihlelo yobugwenxa sele isebenza; kuphela lowo uthintelayo ngoku uya kuqhubeka ethintela, ade asuswe endleleni. Kwandule ke ukutyhilelwa loo ungendawo, eya kuthi iNkosi imchithe ngomoya womlomo wayo, imtshabalalise ngokukhanya kokufika kwayo; lowo ukufika kwakhe kungokokusebenza kukaSathana ngawo onke amandla, nemiqondiso, nezimanga zobuxoki, nangayo yonke inkohliso yokungalungisi kwabo batshabalalayo; ngenxa yokuba bengazamkelanga uthando lwenyaniso, ukuze basindiswe. Ngenxa yoko uThixo uya kubathumela ulahlekiso olunamandla, ukuze bakholwe bubuxoki; ukuze bagwetywe bonke abangakholwanga yinyaniso, kodwa bakuvuyela ukungalungisi. 2 Tesalonika 2:3–12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Abaprofeti bathetha ngakumbi ngemihla yokugqibela kunayo nayiphi na enye imbali engcwele eyandulelayo, yaye oku kuyinyaniso nangalesi sicatshulwa. Isiseko esiluqilima sokwanda kolwazi lukaMiller, sikwasisiso nesiseko sokwanda kolwazi olafikayo ngowe-1989, kuba ukuqondwa ngokuchanekileyo kwembali yesiprofeto enxulumene “nomihla ngemihla,” kuchaza imbali yeendinyana zamashumi amane namashumi amane ananye zikaDaniyeli ishumi elinanye. Oko kuthetha ukuba, ukuba umfundi wesiprofeto akayiqondi indima yobuhedeni nolwalamano lwayo lwesiprofeto neRoma yobupopu, ngoko loo mfundi akayi kukwazi ukuqonda ukuba umsebenzi wokuqala wokuthintela ukunyuka kobupopu, kwaza emva koko umsebenzi wokubeka ubupopu etroneni yomhlaba, wafezekiswa bubuhedeni, yaye loo msebenzi uyafana ngokomfuziselo nendima yesilo somhlaba seSityhilelo ishumi elinesithathu, esiqala ngokuthintela ubupopu, kodwa emva koko siguquke size sibubeke etroneni yomhlaba. Indima yesilo somhlaba seSityhilelo ishumi elinesithathu imelwe njengento esaza kuba likamva laseMerika.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Siya kuqhubeka nokuqwalasela kwethu ukutyhilwa kokukhanya koMlambo iHiddekel kwinqaku lethu elilandelayo.

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

> “Lowo ubona ngaphaya komphezulu, ofunda iintliziyo zabantu bonke, uthi ngabo baye banokukhanya okukhulu: ‘Abacinezelekile yaye abamangaliswanga ngenxa yesimo sabo sokuziphatha nesokomoya.’ Ewe, bazinyulele iindlela zabo, nomphefumlo wabo uyazivuyela izinto zabo ezinyanyekayo. Nam ke ndiya kukhetha iinkohliso zabo, ndize ndibazisele oko bakoyikayo; ngenxa yokuba, xa ndabizayo, akwabakho namnye owaphendulayo; xa ndathethayo, abazange beve; kodwa benza ububi phambi kwamehlo aM, bakhetha oko endingakuvuyelanga.’ ‘UThixo uya kubathumela inkohliso enamandla, ukuze bakholwe ubuxoki,’ ngenxa yokuba ‘abangalwamkelanga uthando lwenyaniso, ukuze basindiswe,’ ‘kodwa bakholiswa kukungalungisi.’ Isaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

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

> “UMfundisi wasezulwini wababuza wathi: ‘Yeyiphi inkohliso enamandla ngakumbi enokulukuhla ingqondo kunokuzenzisa ukuba wakhe phezu kwesiseko esilungileyo nokuba uThixo uyayamkela imisebenzi yakho, kanti enyanisweni usebenza izinto ezininzi ngokomgaqo-nkqubo wehlabathi yaye wona kuYehova? Owu, yinkohliso enkulu, ulahlekiso olunomtsalane, oluthimba iingqondo xa abantu ababekhe bayazi inyaniso, bephazama bathabathe imbonakalo yobuthixo bayenze umoya namandla abo; xa becinga ukuba bazizityebi, bandisiwe ngeempahla, yaye abaswele nto, kanti enyanisweni baswele yonke into.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “UThixo akaguqukanga ngakwizicaka zakhe ezithembekileyo ezigcina iingubo zazo zingenasiphako. Kodwa abaninzi bayakhala besithi, ‘Uxolo nokhuseleko,’ lo gama intshabalalo ekhawulezileyo ibafikela. Ngaphandle kokuba kubekho inguquko epheleleyo, ngaphandle kokuba abantu bathobise iintliziyo zabo ngokuvuma baze bamkele inyaniso njengoko injalo kuYesu, abasayi kuze bangene ezulwini. Xa ukuhlanjululwa kuya kwenzeka phakathi kwethu, asisayi kuphinda siphumle ngokuzitofela, siziqhayisa ngokuba sisityebi, sandisiwe ngeempahla, singaswele nto.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ngubani na onokuthetha ngenyaniso athi: ‘Igolide yethu ivavanyiwe emlilweni; iingubo zethu azinamabala avela ehlabathini’? Ndabona uMfundisi wethu esalatha kwiingubo zoko kubizwa ngokuba bubulungisa. Ezihluba, wazityhila elubala ukungcola okwakuphantsi kwazo. Waza wathi kum: ‘Akuboni na ukuba ngokuzingca bayigqumile inkohlakalo yabo nokubola kwesimilo sabo? “Hayi, isixeko esithembekileyo singade sibe lihenyukazi!” Indlu kaBawo yenziwe indlu yorhwebo, indawo apho ubukho bobuThixo nozuko lwakhe kumkileyo! Ngenxa yoko kukho ubuthathaka, namandla akakho.’” Testimonies, volume 8, 249, 250.

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