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

Incwadi kaDaniyeli — Inombolo Ikhulu Elinamashumi Amathathu Anesixhenxe

Unveiling the Prophetic Significance of Waymarks: From 1776 to 2023

Ukutyhila Ukubaluleka Kobuprofeti Kweempawu Zendlela: Ukusuka ku-1776 ukuya ku-2023

Author

Jeff Pippenger

Published

March 15, 2024

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The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, elaqala ngoSeptemba 11, 2001, lize liphele ngomthetho weCawa eUnited States, lelona xesha apho kuzalisekiswa isiphumo sazo zonke iimbono. Ezinye zezo mbono zolulela kude kube kukubuya kwesibini kukaKristu, kodwa kwanazo ezo zenzekayo emva komthetho weCawa zibotshelelwe kwixesha lokutywinwa. Ukutywinwa kwekhulu elinamashumi amane anesine amawaka kulapho umnqophiso ongunaphakade uzalisekiswa ngokugqibeleleyo. Ngelo xesha uKristu ubhala umthetho waKhe ezintliziyweni nasezingqondweni zabantu baKhe ngonaphakade. Oko kutywinwa kumelwe yindibaniselwano yobuthixo nobuntu, engoni.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Unxulumano olufuziselayo “wamakhulu amabini anamashumi amabini,” umele kokubini ukubuyiselwa, kwanokudityaniswa kobuThixo nobuntu. Iminyaka engamakhulu amabini anamashumi amabini ukusuka kwiBhayibhile yeKing James ukuya kwintetho yokuqala kaWilliam Miller esidlangalaleni ngowe-1831 kunye nokupapashwa kwayo ekugqibeleni kwiVermont Telegraph ngowe-1833, imele ukudityaniswa kobuThixo nobuntu. Iqulethe umqondiso “wenyaniso,” oliligama lesiHebhere eladalwa nguMlumbi oMangalisayo, oludibanisa unobumba wokuqala, oweshumi elinesithathu nowokugqibela woonobumba besiHebhere ukuze kwenziwe igama elithi “inyaniso”. Iminyaka engamakhulu amabini anamashumi amabini ukusuka kowe-1611, neBhayibhile yeKing James, kuse kowe-1831 nasekupapashweni komyalezo kaMiller, ibonakalisa umqondiso woMlumbi oMangalisayo.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

Phakathi kwalo mhla mibini (1611 no-1831), ixesha lesiphelo ngo-1798 limela ukutyhilwa komyalezo ophuma encwadini kaDaniyeli (iBhayibhile yeKing James), ovelisa ukwanda kolwazi okwakhokelela kupapasho lukaMiller ngo-1831. Ixesha lesiphelo ngo-1798 laphawula kwanokuqalisa kwenkqubo yokuvavanywa eyavelisa uvukelo lweentombi eziziziyatha, athi uDaniyeli kwisahluko seshumi elinesibini azichaze njengabangendawo. Ngaloo ndlela u-1798 umele inani leshumi elinesithathu, phakathi konobumba wokuqala nowokugqibela, kuba ishumi elinesithathu luphawu lovukelo. U-1798 ukwadibana nexesha lokulungiselela elalisusela ku-1776 laya ku-1798, ixesha lesiphelo.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Njengoko kunjalo ngonxulumano lukaMiller lweminyaka engamakhulu amabini anamashumi amabini, u-1776 naye uphawulwa lupapasho olungokobuthixo, iSibhengezo seNkululeko, yaye uqala ixesha eliphela ngo-1798 ngokupapashwa kweMithetho yeAlien and Sedition. Iminyaka engamakhulu amabini anamashumi amabini yonxulumano lukaMiller olungumfuziselo wobuthixo nobuntu, idityaniswa ngonyaka ka-1798 neminyaka engamashumi amabini anesibini yokulungiselela ukusuka ekupapashweni kweSibhengezo seNkululeko kuse ekupapashweni kweMithetho yeAlien and Sedition ka-1798. Amashumi amabini anesibini, engoweshumi wengamakhulu amabini anamashumi amabini, okanye isishumi sengamakhulu amabini anamashumi amabini; inani elingamashumi amabini anesibini, njengakwinani elingamakhulu amabini anamashumi amabini, limela unxulumano lobuthixo nobuntu.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Iminyaka engamakhulu amabini anamashumi amabini kaMiller inophawu lwenyaniso, njengokuba ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka nalo linjalo; kwanexesha lokulungiselela ukusuka ku-1776 ukuya ku-1798 nalo linophawu olufanayo, kuba umhla ophakathi, u-1789, uphawula ukupapashwa koMgaqo-siseko owamkelwa ngamathanga alishumi elinesithathu.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

Unxulumaniso lukaMiller olwaqala ngo-1611 lwaza lwaphela ngo-1831, olwafumana umbindi walo ngo-1798, lunxulunyaniswa nexesha leminyaka engamashumi amabini anesibini ukusuka ku-1776 ukuya ku-1798, olunombindi ngo-1789. Yonke le mihla mihlanu—1611, 1776, 1789, 1798 no-1831—imelwe ngumsebenzi wokupapasha. Imihla yexesha lokulungiselela iqulethe isishumi seminyaka engamashumi amabini anesibini ukusuka ku-1776 ukuya ku-1798, yaye elo xesha libonakalisa ixesha lokutywinwa kwabaliwaka elinye elinamashumi amane anesine amawaka, elo lixesha apho ubuthixo budityaniswa nobuntu. Ixesha likaMiller leminyaka engamakhulu amabini anamashumi amabini, kunye nexesha lokulungiselela leminyaka engamashumi amabini anesibini ukusuka ku-1776 ukuya ku-1798, omabini amele unxulumaniso lobuthixo nobuntu.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka laqala ngomhla we-11 kuSeptemba 2001, yaye laphawulwa yi-Islam yeshwangusha lesithathu ihlasela ilizwe elizukileyo lasemoyeni. Emva kweminyaka engamashumi amabini anesibini, ngomhla we-7 kuOktobha 2023, i-Islam yeshwangusha lesithathu yaphinda yahlasela ilizwe elizukileyo elingumfuziselo oqhelekileyo, eliyinyani. Kumthetho weCawa oza kufika kungekudala ukutywinwa kwekhulu elinamashumi amane anesine amawaka kuya kugqitywa, yaye i-Islam yeshwangusha lesithathu iya kuphinda ihlasele i-United States.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

Ixesha lokutywinwa liqala ngohlaselo lweSilamsi phezu kwerhamncwa lomhlaba, yaye liphela ngohlaselo lweSilamsi phezu kwerhamncwa lomhlaba. Phakathi koko, ubuSilamsi besishwangusha sesithathu bahlasela uhlanga lwakwaSirayeli, oluthi ngokweBhayibhile lumelwe nguYuda. UYuda yayililizwe lamandulo loqobo elizukileyo leBhayibhile, yaye i-United States lilizwe lale mihla elingokomoya elizukileyo.

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Imivimbo emithathu yobuSilamsi yonke yenziwa nxamnye nelizwe elizukileyo. Owokuqala nowokugqibela wawuchasene nelizwe elizukileyo langoku elingokomoya, yaye umvumbo ophakathi wenziwa nxamnye nelizwe elizukileyo lasendulo elingokoqobo. Uphawu lwendlela oluphakathi lwaluluhlaselo nxamnye nesizwe sanamhlanje sakwaSirayeli, yaye ekubethelelweni emnqamlezweni kukaMesiya wabo, uSirayeli ongokoqobo waba ngumfuziselo wokuvukela, njengoko kumelwe ngunobumba weshumi elinesithathu woonobumba besiHebhere.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

Ixesha lokulungiselela ukusukela ngowe-1776 ukuya kowe-1798 nalo linxulumene neminyaka engamakhulu amabini anamashumi amabini yentshukumo yengelosi yesithathu, kuba, ukuqala ngowe-1776 ngoSibhengezo seNkululeko, kude kube ngowe-1996, nokupapashwa kwephephancwadi i-The Time of the End, yiminyaka engamakhulu amabini anamashumi amabini. Embindini waloo mbali kukho ixesha lesiphelo ngowe-1989, eliphawula uvukelo lweentombi ezizizidenge nezikhohlakeleyo. Ngoko ke, owe-1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 nomthetho weCawa oza kufika kungekudala, zonke ziziphawuli zendlela ezinxulumene nenyaniso yokuba ubuThixo obudityaniswe nobuntu abonanga. Iziphawuli zendlela ezilishumi, ezibini kuzo ziphindwe kabini.

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Ishumi linani elimele uvavanyo, yaye xa udibanisa imihla emibini ephindaphindiweyo ka-1776 no-1798, ufumana isixa esipheleleyo seempawu zendlela ezilishumi elinambini, ezimele ikhulu elinamashumi amane anesine amawaka. Iimpawu zendlela zonke zijolise kwinkqubo yokuvavanywa kwekhulu elinamashumi amane anesine amawaka eyenzeka ukususela ngoSeptemba 11, 2001 kuse kwada kwafike umthetho weCawa oza kufika kungekudala, apho uKristu awugqibezela khona umsebenzi wengelosi yesithathu ngokudibanisa ubuThixo baKhe nobuntu bekhulu elinamashumi amane anesine amawaka, abathi, kuyo yonke intsalela yanaphakade—bangoni. Kakade ke, le nyaniso inokubonwa kuphela ngabo bathi, njengoko watshoyo uIsaya, bakhethe “ukubona ngamehlo abo, nokuva ngeendlebe zabo, nokuqonda ngentliziyo yabo, baguquke, baze baphiliswe.”

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

Ngomhla wama-22 Oktobha, 1844, ingelosi yesithathu yafika njengoko uKristu weza ngesiquphe etempileni yaKhe ukuze azalisekise ukutywinwa kwekhulu elinamashumi amane anesine amawaka. Iqela lamaMillerite lalandela uKristu langena eNdaweni eNgcwele Kakhulu, nangona emva koko layeka ukulandela ukukhanya okuqhubela phambili kwengelosi yesithathu, laza laphinda imvukelo yaseKadeshi yokuqala, laza lamiselwa ukuba lizulazule entlango yaseLawodike de bafe bonke.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Xa uKristu wangena ngesiquphe eNdaweni eNgcwele Kakhulu, indibaniselwano yobuthixo nobuntu yamelisa umsebenzi awayelungiselelwe ukuwufeza, yaye loo msebenzi wameliswa ngokomfuziselo nguMguquleli oMangalisayo oneengqina ezimbini. Ezo ngqina zazingooHabakuki noYohane. Kwisahluko SESIBINI umqolo WAMASHUMI AMABINI, kuzo zombini iincwadi, kuchongwa uOktobha 22, 1844. Omnye wagxininisa umsebenzi wocamagushelo (ukwenziwa babe mnye), owaqalayo ngaloo mhla, aze omnye wachonga itempile eyayiza kuhlanjululwa.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

Itempile awafika kuyo ngesiquphe imelwe yile tempile eyayinyathelwe phantsi ngamandla emihla ngemihla (ubuhedeni) nangesikizi sencithakalo (ubupopu). Le tempile yayikwamela noKristu, oyiyo itempile eyatshatyalaliswayo yaza yavuswa kwakhona ngeentsuku ezintathu. Kwakhona yayimela itempile yamaMillerite eyakhiwa kwiminyaka engamashumi amane anesithandathu ukususela ngo-1798 kude kube ngu-1844. Kwakhona yayimela itempile yomntu, ehlelwe ngama-chromosome angamashumi amane anesithandathu, yaye echaza ilifa lemfuza lomzimba womntu yaye ililawule. Asiyongxaki nje yokungangqinelani ukuba zonke iiseli emzimbeni womntu zitshintshwa ngokupheleleyo rhoqo kwiintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini.

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

Kuyo yonke le mizekeliso ingcwele yetempile, emele umsebenzi kaKristu wokudibanisa ubuthixo nobuntu, ubuthixo buhlala buza kuqala ngaphambi kobuntu. U-1611 uza kuqala ngaphambi kuka-1831. U-1776 uza kuqala ngaphambi kuka-1798. U-1776 uza kuqala ngaphambi kuka-1996. U-2001 uza kuqala ngaphambi kuka-2023. AmaMillerite amlandela uKristu aya kweyona Ndawo iNgcwele. Ekuqalekeni uThixo wadala umntu.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

Ngoku siya kubuyela ekuqwalaseleni kwethu iziphawuli zendlela ezithathu zika-1776, 1789, no-1798, ezimele ixesha lokulungiselela elingumfuziselo wexesha lokutywinwa. Ixesha lokuqala, elimelwe ngu-1776, iSibhengezo seNkululeko, kunye nexesha leeNkongolo ezimbini zeLizwekazi; nelixa lesibini elimelwe ngu-1789, uMgaqo-siseko, kunye nexesha lamaNqaku oManyano kude kube ngu-1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

Imfihlelo yomfanekiso wamarhamncwa, eyinyaniso yokuba intloko yesibhozo iphakathi kweentloko ezisixhenxe, ichongiwe kuzo zombini ezo zithuba. Ikwachongiwe nakumqondiso wesithathu waloo mbali, kodwa loo mqondiso ujongene nesibhozo, siphuma kwezisixhenxe, njengoko sizalisekiswe bubupopu. Izithuba ezibini zokuqala zimele ukuzaliseka kwesibhozo siphuma kwezisixhenxe ngaphakathi kwe-United States.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

I-United States ineempondo ezimbini, enye inxulunyaniswa nendoda yaye enye inxulunyaniswa nomfazi. Indoda ingamandla ezopolitiko; yimpondo yeRiphabhlikhi. Umfazi ingamandla enkolo; yimpondo yobuProtestanti. Ngoko ke, ixesha elimelwe ngu-1776, neSibhengezo seNkululeko, limela impondo yobuProtestanti, kuba ubuthixo busoloko buza ngaphambi kobuntu. Ixesha elimelwe ngu-1789, noMgaqo-siseko, limela impondo yeRiphabhlikhi.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

Ngo-2020, zombini iimpondo zabulawa ngamandla enamba anamhlanje kaSathana angakholelwa kubukho bukaThixo. Uphondo oluyinyaniso lobuProtestanti lwabulawa ngomhla we-18 kaJulayi 2020, yaye uphondo lweRiphabhlikhi lwabulawa emva koko ngomhla we-3 kaNovemba 2020. Ngo-2023, amangqina amabini ema ngeenyawo, yaza ihlabathi, elalivuyela imizimba yawo efileyo, laqalisa ukoyika.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

Ngo-2023, umsebenzi wokugqibela wokutywinwa kwabaliwaka elikhulu elinamakhulu amane anamashumi amane anesine waqala kwisizukulwana sokugqibela sembali yehlabathi. Ubuthixo ngoku budityaniswa nobuntu ngonaphakade, njengoko abathembekileyo bemihla yokugqibela bevelisa ngonaphakade—umfanekiso kaKristu.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

Ngo-2023, umsebenzi wokugqibela wokudibanisa iBandla eliwuqhekeko noRhulumente owuqhekeko kwisizwe serhamncwa lasemhlabeni waqala. Isakhiwo samandla esimelelwa ngupopu, esiquka iBandla eliwuqhekeko elilawula phezu koRhulumente owuqhekeko, ngelo xesha sasiqaliswa ukumiselwa, yaye sivelisa umfanekiso werhamncwa.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Uvavanyo olukhulu kwabo baye babizwa luvavanyo lokubona ukumiswa komfanekiselo werhamncwa, njengoko umelwe “ngamazwi, imibane, neendudumo” kunye “nonyikima” oluzayo. Ixesha lokutywinwa liligaba apho yonke imibono ifikelela kwisiphumo sayo esigqibeleleyo (ukuzaliseka kwayo). Ngexesha lokulungiselela ukusuka ku-1776 kuse ku-1798, elimela ixesha lokutywinwa, kwakukho amavili phakathi kwamavili, nto leyo eyinxalenye yombono awawubonayo uHezekile xa wayekhangela kwiNdawo eNgcwele kangcwele, ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. La mavili, uDade White uwachaza njengokuthi “ukusebenzisana okuntsonkothileyo kweziganeko zabantu.” Ixesha lokulungiselela ukusuka ku-1776 ukuya ku-1798 laliqulathe ezinye zezo “ntsebenziswano zintsonkothileyo zeziganeko zabantu,” ekufuneka ziqatshelwe.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Enye inxulunyaniswa nenyaniso yokuba iFransi yoVukelo yayiluphawu lweUnited States. Zombini ezi ntlanga zibeka upopu etroneni yehlabathi, yaye zombini ziyamhlisa. Zombini ezi ntlanga zinikela amandla azo omkhosi nezoqoqosho ukuze zifezekise loo msebenzi. Zombini ezi ntlanga ziyasusa ngequbuliso iinkolo zazo ezimiselweyo ukuze zibe ngamaKatolika. Zombini ezi ntlanga zivelelwa “yinyikima” etshabalalisa oorhulumente bazo abamiselweyo. Iimbali zezi ntlanga zombini zibotshelelene no-1789, kuba ngo-1789 kwaqalisa uVukelo lwaseFransi yaye uMgaqo-siseko wase-US waqalisa ukusebenza.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

UQhushululu lwaseFransi lwathabatha iminyaka elishumi. UNapoleon Bonaparte wenyukela emandleni ngexesha lezigaba zokugqibela zoQhushululu lwaseFransi. Waba yinkokeli yomkhosi ebalaseleyo, waza wadlala indima ebalulekileyo kurhulumente waseFransi emva kobhukuqo-mbuso bakhe obaphumelela ngoNovemba 9, 1799, obakhokelela ekubeni abe nguMmeli wokuQala weRiphabhlikhi yaseFransi.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

Kwixesha lesibini lexesha lokulungiselela lika-1776 ukuya ku-1798, indoda eyayiyeyesibhozo (ingekho ngokulandelelana), eyayiphuma kwabasixhenxe, yayinguJohn Hancock. Wayengomnye wabongameli abasibhozo kwixesha lesibini elimelwe ngu-1789 (unyaka woQhushululu lwaseFransi). Wayekuphela kwakhe phakathi kwabo bongameli basibhozo owayekhe wongamela njengomongameli nakwixesha lokuqala, elimelwe ngu-1776. Ngale ngqiqo yesiprofeto wayengowesibhozo, owayephuma kwabasixhenxe.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Ungutyikityo lwexesha loluntu, kuba ixesha lokuqala limele ubuthixo, yaye ngoko ke ungutyikityo oludibanisa la maxesha omabini ndawonye (olobuthixo nololuntu). Utyikityo lwakhe lolona tyikityo lwaziwa kakhulu kwimbali yoluntu, yaye lwalumela okungaphezu kobuhle obumangalisayo bokubhala kwakhe ngesandla.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

Utyikityo lukaJohn Hancock kwiSibhengezo seNkululeko lolona tyikityo ludume kunawo onke embalini. Utyikityo lwakhe olukhulu nolubonakalayo kakhulu lube ngumfuziselo owaziwayo, lumela inkululeko yaseMerika nokuchasa kweekholoni zaseMerika ulawulo lwaseBritani. UHancock, owayenguMongameli weNkongolo yeLizwekazi ngexesha iSibhengezo sityikitywa ngalo ngowe-1776, kuthiwa watyikitya igama lakhe ngendlela ecace gca ukuze uKumkani uGeorge III akwazi ukulifunda engenazibuko zakhe, nto leyo eyayifuzisela isibindi sakhe nokuzinikela kwakhe kumbandela wenkululeko.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

UHancock wayengomnye wabaongameli abasibhozo bexesha elimelwe ngu-1789, kodwa wayengowabasixhenxe ababengabaongameli ngexesha elimelwe ngu-1776. Wayengumongameli xa kwakusayinwa iSibhengezo seNkululeko. UHancock ubopha la maxesha mabini kunye ngotyikityo lwakhe lobuntu, yaye ubekwe kokubini kwimbali yokuqala nakwimbali yesibini. Imbali yokuqala imela ubuthixo, yaye eyesibini imela ubuntu, yaye utyikityo olubopha ezi mbali zimbini kunye lutyikityo loLwimi olumangalisayo olwasetyenziswa sisixhobo sobuntu ukudibanisa ixesha lobuthixo elimelwe ngu-1776, kunye nexesha lobuntu elimelwe ngu-1789.

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

Kukho kuphela olunye utyikityo kwimbali yehlabathi olukhuphisana notyikityo lukaHancock ngokubhekiselele ekwaziweni, yaye nalo lutyikityo olunxulunyaniswa no-1789 nangoHlaziyo lwaseFransi. Olo tyikityo luqulethe uhlobo olufanayo lwesibindi uHancock awayefuna ukuludlulisa, yaye lufumaneka kwimbali yaseFransi.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

Ngokubhekiselele ekuqondweni kwihlabathi liphela nasekubalulekeni komfuziselo, utyikityo lukaNapoleon Bonaparte lunendawo enokuthelekiswa naleyo kaJohn Hancock, nangona kukwimeko eyahlukileyo ngokwembali nangokwenkcubeko. UNapoleon, inkokeli eyaziwayo kwezomkhosi nakwezopolitiko yaseFransi, washiya uphawu olubalulekileyo kwimbali yaseYurophu neyehlabathi, ngokukodwa ngexesha leeMfazwe zikaNapoleon. Utyikityo lwakhe, olwalusoloko lubonakaliswa sisimbo esinesibindi nesahlukileyo, lwaba ngumfuziselo wempembelelo yakhe enamandla neenguqu ezinkulu awazizisa eYurophu, kuquka nohlaziyo lwezomthetho olwaziwa ngokuba yiNapoleonic Code.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

Njengotyikityo lukaHancock, olufuzisela ukungathobeli ulawulo lwaseBritane nokufuna inkululeko yaseMerika, utyikityo lukaNapoleon lumele olunye uhlobo lwesibindi nomnqweno omkhulu—ukwakhiwa kwakhona kwemida yezopolitiko yaseYurophu nokukhuthazwa kwezimvo zenguquko yaseFransi. Omabini la matyikityo angumqondiso weendima zabantu bawo bembali ekubumbeni ikamva lezizwe zabo kwanemiphumo ebanzi yezenzo zabo kwimbali yehlabathi.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

Xa uHezekile wayibona amavili aphakathi kwamavili, emele ukusebenzisana okuntsonkothileyo kweziganeko zoluntu ngexesha lembali yexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, elinye lala mavili laliye lafuziselwa livili ngowe-1789, xa uMgaqo-siseko waseUnited States, irhamncwa elinophondo lweRiphabhlikhi nophondo lwamaProtestanti, wadibana neFransi, irhamncwa elinophondo lweYiputa nophondo lweSodom.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

Ukususela ngowe-1789 ukuya kowe-1799, iFransi yaxhuzulwa “yinyikima” eyavela kwisilo sokungakholelwa kuThixo esasiphuma enzonzobileni. Ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, u-1789 umele ixesha eliqala ngowe-18 Julayi 2020, xa isilo sokungakholelwa kuThixo sabhukuqa saza sabulala uphondo loBuProtestanti benyaniso, kwaza ngowe-3 Novemba 2020 isilo sokungakholelwa kuThixo sabuye sabhukuqa saza sabulala uphondo loBurephabliki. Ivili lowe-1789 limele ivili lowe-2020, njengoko limelwe ngowe-18 Julayi (ubuthixo), nangowe-3 Novemba 2020 (ubuntu).

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

Utyikityo lukaThixo, njengoko lumelwe luluntu, lufunyanwa kwezona tyikityo zimbini zidume kakhulu zehlabathi, ezinxulunyaniswe zombini no-1789, yaye zombini zimela amagunya abeka upopu esihlalweni sobukhosi behlabathi aze amsuse kuso. U-1789, njengombindi weempawu ezintathu zendlela ezimela utyikityo lukaThixo lwenyaniso, uphethe utyikityo lweekholoni “ezilishumi elinesithathu” kunye “novukelo” loHlaziyo lwaseFransi.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

1789 ukuya ku-1799 umele imbali yoQhushululu lwaseFransi, yaye inani ishumi limele uvavanyo. U-1789 ngunobumba wokuqala “wenyaniso”, yaye u-1799 umele unobumba wokugqibela wexesha laseFransi. Ixesha eliphakathi laphawulwa ngokubulawa kokumkani waseFransi ngo-1793, njengoko abemi bavukela ulawulo lwakhe lokumkani oluzidlayo.

> “The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

> “Ivangeli yoxolo, eyayaliwe yiFransi, yayiza kuncothulwa ngokuqinisekileyo okugqithisileyo, yaye imiphumo yayiza kuba mbi ngokoyikekayo. Ngomhla wama-21 kuJanuwari, 1793, kwiminyaka engamakhulu amabini anamashumi amahlanu anesibhozo ukususela kanye kwangaloo mini eyayinikezele ngokupheleleyo iFransi ekutshutshiseni abaHlaziyi, omnye umngcelele, unenjongo eyahluke kakhulu, wadlula kwizitrato zaseParis.” The Great Controversy, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

U-1789 wabonakalisa uvukelo lonobumba weshumi elinesithathu lwerhamncwa elineempondo ezimbini laseUnited States, kwanobumba wokuqala werhamncwa elineempondo ezimbini laseFransi. Unobumba ophakathi weFransi wawu-1793, xa ukumkani waseFransi wanqunyulwa intloko, yaye uNapoleon wayemela unobumba wokugqibela xa wathabatha ulawulo lukarhulumente ngo-1799. Utyikityo “lwenyaniso” kwimbali yokuwiswa kweFransi, emelwe ngu-1789, 1793, no-1799, livili lesiprofeto elidityaniswe kunye nevili lesiprofeto lika-1776, 1789, no-1798.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Zombini ezi mbali zembali ziqulathe ezona zityikityo zimbini zidume kakhulu embalini yoluntu, ngaloo ndlela zidibanisa utyikityo lobuthixo “lwenyaniso” kunye neziyikityo ezimbini zabantu. Omabini la mavili adityaniswe nonobumba weshumi elinesithathu ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, elilixesha elisusela ekubulaweni kwamangqina amabini ngo-2020, kude kube xa ema ngeenyawo ngo-2023, eliphawulwa ngumhla ka-Oktobha 7, 2023.

We will continue our study in the next article.

Siya kuqhubeka nesifundo sethu kwinqaku elilandelayo.

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