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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nineteen

Incwadi kaYoweli kunye neBandla laMa-Adventist oMhla weSixhenxe laseLawodikea - Inombolo Yeshumi elineThoba

Number Nineteen

Inani Elishumi Elinesithoba

Author

Jeff Pippenger

Published

December 25, 2025

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The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

INgonyama yesizwe sakwaYuda ligama likaYesu, eligxininisa umsebenzi kaKristu wokutywina kuqala aze emva koko atyhile iLizwi laKhe lesiprofeto. Kwisahluko sesihlanu seSityhilelo, iNgonyama yesizwe sakwaYuda, ekwangumsuka kaDavide, yoyisa ukuze ivule incwadi. “Umsuka” kaDavide yayinguYese, yaye umsuka kaYese yayinguPeretse, yaye umsuka wakhe yayinguYuda, yaye umsuka wakhe yayinguYakobi, yaye umsuka wakhe yayinguIsake, yaye umsuka wakhe yayinguAbraham. Umsuka kaDavide okanye kaYese, xa ukhankanywa unxulumene neNgonyama yesizwe sakwaYuda, ugxininisa imigaqo yokuqalisa nokuphelisa, enguAlfa no-Omega. Xa iSityhilelo sikaYesu Kristu sityhilwa kwisahluko sokuqala seSityhilelo, olona phawu luphambili lwesimilo saKhe kukuba unguAlfa no-Omega. Oko ayiko kukwangumgaqo osetyenziswayo ukutyhila iziprofeto ezo iNgonyama yesizwe sakwaYuda ezitywinileyo, xa igqiba ukuba ixesha lifikile.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Ukuvulwa kweLizwi likaThixo lesiprofeto yinxalenye yomsebenzi kaThixo wentlawulelo, njengoko esebenzisa amandla eLizwi laKhe ukuvelisa iimvuselelo ngokwentando yaKhe. USister White uthi xa iincwadi zikaDaniyeli neSityhilelo ziqondwa ngcono, kuya kubonakala phakathi kwethu imvuselelo enkulu. Kukungcwala kweLizwi likaThixo lesiprofeto okuvelisa imvuselelo nohlaziyo ngokwentando yaKhe.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

USisi White, ejonge kwimihla yokugqibela, ubhekisa kuhlaziyo olukhulu olwenzeka phakathi kwabantu bakaThixo ngemihla yokugqibela. Imvuselelo nohlaziyo lwembali engcwele konke kwaveliswa liLizwi likaThixo, yaye ngalinye lala maxesha angcwele lalikhomba kwimvuselelo enkulu yokugqibela nohlaziyo oluqala kungekudala ngaphambi komthetho weCawa. Ezo mvuselelo ziveliswa kukutyhilwa kwento ebitywiniweyo eLizwini likaThixo. Iindudumo ezisixhenxe zatywinwa, kanye njengokuba nencwadi kaDaniyeli yatywinwayo kwisahluko seshumi elinesibini.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Xa sisebenzisa iimpawu zesiprofeto zexesha lokusasazeka ezinxulunyaniswa nomfuziselo ka-1260, sifumanisa ukuba kwiSityhilelo isahluko seshumi elinanye, uMoses noEliya bafile esitratweni iintsuku ezintathu nesiqingatha. Ngevesi yeshumi elinesibhozo ixesha lomsindo kaThixo selifikile. UMoses noEliya bamele abantu bakaThixo kanye phambi kokuvalwa kwexesha lovavanyo loluntu. Basasazwe kangangeentsuku ezili-1260 ezingokomfuziselo ezitratweni zaseSodom naseYiputa, apho uYesu wabethelelwa emnqamlezweni.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

UMoses noEliya banikwa amandla okunikezela ubungqina babo ukusukela kwindinyana yesithathu kuse kuthi ga kwindinyana yesixhenxe, apho babulawelwa khona esitratweni. UYohane wagqiba ukulinganisa itempile kwindinyana yesibini, kwaza ke uMoses noEliya banikwa amandla okunikezela ubungqina babo, benxibe amarhwexu. Umyalezo kaEliya noMoses wanikwa ubuAdventism bamaMillerite baseFiladelfiya ngowe-1844, yaye ngowe-1863, amazwi abo angcwatywa phantsi kwamasiko nezithethe ezidluliselwa ukusuka kwesinye isizukulwana ukuya kwesinye. Banikwa amandla okunikezela ubungqina babo iminyaka emithathu nesiqingatha, benxibe “amarhwexu,” umqondiso wobumnyama obabusiya busanda ukususela ngowe-1863 ukuya phambili.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Xa sisebenzisa inkcazo kaDade White yokuba iindudumo ezisixhenxe zimele iziganeko zengelosi yokuqala neyesibini, ngendlela yomgca phezu komgca, sakha imbali eqala ngengelosi ehla inomlayezo; kodwa, ngomgca phezu komgca, le ngelosi yiyo zombini ingelosi yokuqala neyesibini. Enye yabeka unyawo lwayo phezu komhlaba nolunye unyawo phezu kolwandle ngomhla we-11 Agasti 1840, yaye enye yafika ekudanisweni komhla we-19 Apreli 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Uphawu olulandelayo kwimbali nganye ehambelanayo sisandla sikaThixo, esidibene neetafile zikaHabakuki. Ngengelosi yokuqala, kwaveliswa itshathi ka-1843, kodwa kwakukho impazamo kwezinye iinani. Ngengelosi yesibini, isandla sikaThixo siluphawu lwendlela lweetafile zikaHabakuki; simelwe xa Wasisusayo isandla saKhe kuloo mpazamo. Xa Wasisusayo isandla saKhe, umyalezo waqhubeka ukhula ngokuthe ngcembe de wafikelela kuvuthondaba lwawo kwintlanganiso yenkampu yaseExeter, kanye phambi kokudana kwango-Oktobha 22, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Le migca mibini ichaza isigidimi sehlabathi jikelele, kuba ingelosi efikayo ibeka unyawo olunye emhlabeni nolunye elwandle, yaye ukuphefumlelwa kusazisa ukuba oku kumela isigidimi sehlabathi jikelele. Ingelosi ikwabonakalisa ukuqala kwexesha lokulibala emzekelisweni weentombi ezilishumi. Kule waymark yokuqala sikwayibona isandla sikaThixo sivelisa ubuxoki. NgoAprili 19, 1844, ngokwesiprofeto kwakubonakala ngathi umbono uxokile, kodwa abo babenomonde balinda, yaye nangona umbono walibazisa, awuzange uxoke. Kodwa xa umgca esiwakhayo uqala, ubuxoki bokuphoxeka kokuqala buphawulwa njengophawu lwewaymark yokuqala.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Ngoko ke umqondiso wesandla sikaThixo neetafile zikaHabakuki ubonisa uThixo egubungela impazamo, aze emva koko asisuse isandla saKhe kuloo mpazamo. Kwimbali yamaMillerite, impazamo yavunyelwa nguThixo ngoMeyi ka-1842, xa kwashicilelwa itshathi, yaza impazamo yabonakaliswa emva koko ekupheleni konyaka ka-1843; kodwa kwaba lixesha elithile emva koko apho iNkosi yasusa isandla saYo kuloo mpazamo ekubalweni kwamanani. Impazamo yayikho ukususela ngoMeyi ka-1842 de kwaba kwindawo ethile emva kokudana kokuqala. Ngokubhekiselele kwisithunywa sokuqala, isandla sikaThixo neetafile zikaHabakuki ziphawulwa ngoMeyi ka-1842, kodwa ukususwa kwesandla saKhe kwimbali yesithunywa sesibini kwenzeka kwakamsinya emva kodano lokuqala.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Oku kuchaza umqondiso wendlela “wesandla” njengethuba lesiprofeto. Ithuba eliqala ngesandla saKhe sigubungela impazamo, lize ke liphele xa isandla saKhe sisuswa kuloo mpazamo. Eli thuba lokugubungela nokutyhila kwesandla saKhe lingumzekeliso womsebenzi weNgonyama yesizwe sakwaYuda njengoko itywina ize iphinde ityhile ukukhanya kwesiprofeto. Wayigubungela inyaniso, waza kamva watyhila kwakhona kanye leyo nyaniso—ekukukhanyeni okwahlukileyo okungazange kuphikise ukukhanya kwasekuqaleni. Wakwenza oko ukuze kuveliswe imvuselelo nohlaziyo lweSikhalo saphakathi kobusuku samaMillerite.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Ixesha lokulibazisa, elaqala ngokufika kwengelosi, laphela xa isandla saYo sasuswayo, ngaloo ndlela kukhululwa ukukhanya kwesiprofeto okwathi kwaqalisa “intshukumo yenyanga yesixhenxe,” eyakhokelela kwisigidimi soKhaliso lwasezinzulwini zobusuku kwintlanganiso yenkampu yase-Exeter, apho isigidimi sajika saba ngamaza amakhulu olwandle, kwada kwafika umnyango ovaliweyo ekuphoxekeni okukhulu. Ukubonakaliswa kwamandla kaThixo ngokutyhilwa kweLizwi laKhe kwavelisa uvuselelo nohlaziyo olwalusanda ngamandla.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Ngo-1863, intshukumo yamaMillerite aseLaodike yayalelwa ukuba ingaweli iYordan, yaza yabelwa entlango ngenxa yokuxuluba ngoElija nangoMoses ngamatye. Isigidimi sikaWilliam Miller sasingesikaElija, yaye isigidimi esisiseko sikaMiller sasingu-“maxesha asixhenxe” kaMoses. Ukwala “amaxesha asixhenxe” kwakungumbulalo kaMoses, yaye ukwala inyaniso esisiseko eyamiselwa nguMiller, kwakungumbulalo kaElija. Ngo-1863 umthunywa nesigidimi babulawa esitratweni, yaye ukususela kuloo mzuzu ukuya phambili, ekuphela kwendlela yokubafumana yayikukhangela amangcwaba abo kwiindlela zakudala zikaYeremiya. Babefile esitratweni—oko kukuthi de bavuswe. Bavuswa xa “iziganeko ezizayo zeendudumo ezisixhenxe” eziya “kutyhilwa ngokulandelelana kwazo” ziphindwa—kwimbali yabaliwaka elinamakhulu amane anamashumi amane anesine.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Xa imbali yengelosi yokuqala ibekwe phezu kwembali yengelosi yesibini, ulwakhiwo lwesiprofeto luvelisa indawo yokubhekisa ekulandelweni kwesandla sikaKristu, esikukukhanya phezu kwendlela yoKhwazo lwaseMbindini wobusuku. Ukukhanya kwantlandlolo koKhwazo lwaseMbindini wobusuku kukhanyisa indlela, yaye kukukukhanya “kwengalo Yakhe yasekunene ezukileyo” okukhokelela indlela ukunyuka kwendlela leyo.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Ndabonakala ndingqongwe kukukhanya, ndaza ndinyuka ndisiya phezulu nangakumbi, ndisuka emhlabeni. Ndajika ndakhangela abantu be-advent emhlabeni, kodwa andabafumana, xa ilizwi lathi kum, ‘Khangela kwakhona, uze ukhangele phezulu kancinane.’ Ngenxa yoko ndaphakamisa amehlo am, ndabona indlela ethe tye nemxinwa, ephakanyiswe phezulu ngaphezu kwehlabathi. Kule ndlela abantu be-advent babehamba besiya esixekweni esasisekupheleni kwendlela. Babenokukhanya okuqaqambileyo okubekwe emva kwabo ekuqaleni kwendlela, athi ingelosi kum lolo lwalulilo ‘isikhalo saphakathi kobusuku.’ Oku kukhanya kwakukhanya kulo lonke elo ndlela, kwanika ukukhanya ezinyaweni zabo, ukuze bangakhubeki.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Ukuba babegcina amehlo abo emiswe kuYesu, owayephambi kwabo kanye, ebakhokelela esixekweni, babekhuselekile. Kodwa kungekudala abanye badinwa, baza bathi isixeko sisekude kakhulu, yaye babelindele ukuba ngelo xesha sele bengenile kuso. Wandula ke uYesu abakhuthaze ngokuphakamisa ingalo Yakhe yasekunene ezukileyo, kwaza kwaphuma ekhwapheni Lakhe ukukhanya okwagubungela-gubungela phezu kweqela labalindele ukuza, baza bakhwaza besithi, ‘Alleluya!’ Abanye ngokungxama balukhanyela ukukhanya olwalungasemva kwabo, baza bathi ayinguThixo owabakhokelela kude kangako. Ukukhanya olwalungasemva kwabo lwacima, lwashiya iinyawo zabo ebumnyameni obupheleleyo, baza bakhubeka, balibona iliso uphawu noYesu, baza bawa basuka endleleni, behla baya ehlabathini elimnyama nelikhohlakeleyo elisezantsi.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Xa uKristu ephakamisa ingalo yaKhe enobuqaqawuli, usebenzisa “isandla” saKhe njengomfuziselo womsebenzi waKhe wokukhokela abantu baKhe. Xa sidibanisa ukufika kwengelosi yesibini nengelosi yokuqala eyehla ngomhla we-11 ku-Agasti, 1840, sifumanisa ukuba zombini ezi ngelosi zazinomyalezo ezandleni zazo.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

> “Ndaboniswa umdla elalinawo lonke izulu emsebenzini owawuqhubeka emhlabeni. UYesu wathuma ingelosi enamandla ukuba yehle, ilumkise abemi bomhlaba ukuba bazilungiselele ukuvela kwaKhe kwesibini. Ekubeni ingelosi yayishiya ubukho bukaYesu ezulwini, ukukhanya okwakuqaqambe ngokugqithisileyo, kunobuqaqawuli obukhulu, kwahamba phambi kwayo. Ndaxelelwa ukuba umsebenzi wayo wawukukhokela ukukhanyisa umhlaba ngobuqaqawuli bayo nokulumkisa umntu ngomsindo kaThixo ozayo. …

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

> “Enye ingelosi enamandla yathunywa ukuba yehlele emhlabeni. UYesu wabeka esandleni sayo umbhalo, yaye njengoko yayisiza emhlabeni, yamemeza yathi, ‘Iwile iBhabhiloni, iwile.’ Emva koko ndabona abo babedanisekile bephinda baphakamisa amehlo abo ezulwini, bekhangela ngokholo nangethemba ukubonakala kweNkosi yabo. Kodwa abaninzi babebonakala behleli kwimeko yobudenge, ngathi balele; ukanti ndandisakwazi ukubona umkhondo wentlungu enzulu ebusweni babo. Abo babedanisekile babona eziBhalweni ukuba babekwixesha lokulibaziseka, nokuba babemelwe kukulinda ngomonde ukuzaliseka kombono. Ubungqina obo obabakhokelela ukuba bajonge iNkosi yabo ngowe-1843, babakhokelela nokuba bayilindele ngowe-1844. Kanti ndabona ukuba inkoliso yayingenaso eso siqina esasiphawule ukholo lwabo ngowe-1843. Ukudaniswa kwabo kwakulupholisile ukholo lwabo.” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Zombini ezi ngelosi zimbini ziyinxalenye yeengelosi ezintathu ezithi kunye zibe ngumqondiso omnye, ngoko ke ziyavisisana ngokomyalezo eziwumelayo, nangona nganye kuzo imela owayo umyalezo owahlukileyo. Zombini ezi ngelosi ziphethe “umbhalo” ezandleni zazo, omela uvavanyo. “Ingelosi yokuqala neyesibini mazihambe zifana ngaxeshanye” nengelosi yesithathu.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “UThixo unikezele imiyalezo yeSityhilelo 14 indawo yayo kumgca wesiprofeto, yaye umsebenzi wayo awuyi kuyeka kude kube sekupheleni kwembali yalo mhlaba. Imiyalezo yengelosi yokuqala neyesibini iseyinyaniso yeli xesha, yaye imele ukuhamba ngaxeshanye nale ilandelayo. Ingelosi yesithathu ibhengeza isilumkiso sayo ngezwi elikhulu. ‘Emveni kwezi zinto,’ watsho uYohane, ‘ndabona enye ingelosi isihla ivela ezulwini, inegunya elikhulu, waza umhlaba wakhanyiswa bubuqaqawuli bayo.’ Kolu khanyiso, ukukhanya kwayo yonke imiyalezo emithathu kudityanisiwe.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

USister White uyichaza ingelosi yesithathu njengengelosi yeSityhilelo ishumi elinesibhozo, aze achaze ukuba iingelosi yokuqala neyesibini zimele ukuhamba ngokuhambelanayo nembali yesiprofeto emelwe yingelosi yesithathu yeSityhilelo ishumi elinesibhozo. Ngaloo ndlela, ulungelelanisa ukuhla kwengelosi yokuqala ngomhla we-11 Agasti 1840, no-9/11, aze achonge ukuba ingelosi yeSityhilelo ishumi elinesibhozo “yingelosi yesithathu.” Ingelosi yesithathu yeyokugqibela kwezi zintathu, yaye ifuziselwa yeyokuqala, yaye ngenxa yesi sizathu uSister White usazisa ukuba umsebenzi wengelosi yokuqala wawufana ncam nomsebenzi wengelosi yeSityhilelo ishumi elinesibhozo, kuba umsebenzi wezo zombini iingelosi wawukukuba “ukukhanyisa ihlabathi ngozuko lwayo.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“Iindudumo ezisixhenxe” zimela ukucaciswa kweziganeko ezingaphakathi kwimbali yesithunywa sokuqala nesesibini eziya kuphindwa kwimbali yesithunywa sesithathu. Impefumlelo iye yalathisa ukuba xa silungelelanisa ezi mbali “umgca phezu komgca”, ukuhla kwesithunywa sokuqala ngo-1840 kungqamana nokuhla kwaKhe nge-9/11. Ichaza umyalezo wokuvavanya omele udliwe kunye namangqina amabini, yaye ingqamanisa ukuphoxeka nophawu lokuqala lwendlela.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“Iindudumo ezisixhenxe” zimele ixesha lesiprofeto eliqala ngokudana lize liphele ngokudana okukhulu ngakumbi.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Xa umgca wesiprofeto wokuhla kwesithunywa sokuqala ulungelelaniswa nokufika kwesithunywa sesibini, uvelisa “isakhiwo senyaniso.” Inyaniso ichazwa njengamanyathelo amathathu, apho elokuqala nelokugqibela efana, yaye inyathelo eliphakathi limela uvukelo. Ukulungelelanisa izithunywa ezibini zokuqala nolu luyilo kuvelisa isakhiwo esenziwe sisithunywa sokuqala nesisibini, esibonisa isithunywa sesithathu seSityhilelo ishumi elinesibhozo, yaye isithunywa sesithathu seSityhilelo ishumi elinesibhozo siyindibaniselwano yazo zombini, esokuqala nesisibini.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Ingelosi yesithathu yeSityhilelo ishumi elinesibhozo yenziwe ngamazwi amabini. Ilizwi lokuqala lazalisekiswa xa izakhiwo zaseNew York zawayo nge-9/11, yaye ilizwi lesibini levesi yesine ngumthetho weCawa. Ngaphakathi kwexesha elisusela ku-9/11 kuse kuthi ga kumthetho weCawa, ingelosi yesithathu yeSityhilelo ishumi elinesibhozo imele indibaniselwano yengelosi yokuqala neyesibini. Kuba le iyinyaniso, ukusebenzisa imbali yezo ngelosi zimbini “umgca phezu komgca,” ukumela imbali yengelosi yesithathu yeSityhilelo ishumi elinesibhozo—kukuthelekisa ingelosi yokuqala neyesibini, nengelosi yokuqala neyesibini.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Iingelosi ezimbini zifika ekudanisekeni kokuqala, yaye zombini iingelosi zinxulumene ngokwesiprofeto, yaye zombini zinomyalezo wokuvavanya osezandleni zengelosi. Umqondiso olandelayo omelwe emgceni ziitafile zikaHabakuki, ezinxulunyaniswa ngokuthe ngqo nesandla sikaThixo. Kumgca wengelosi yokuqala, itshathi ka-1843 yaveliswa ngoMeyi ka-1842, yaye kumgca wengelosi yesibini, kwakungekho tshathi. Itshathi yayisele ifikelele esiphelweni ekufikeni kwengelosi yesibini. Umqondiso weetafile zikaHabakuki kumgca wengelosi yesibini kukususwa kwesandla sikaThixo kwimpazamo eyayikwimibalo yetshathi ka-1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Isandla saKhe sasigqume impazamo kwindlela ephawulayo yengelosi yokuqala, yaye isandla saKhe sasuswa kanye kuloo ndlela iphawulayo inye, kumgca wengelosi yesibini. Ngaloo ndlela ke; indlela ephawulayo yeetafile zikaHabakuki kwimigca ehambelanayo yengelosi yokuqala neyesibini imela amanyathelo amabini. Kwinqanaba lokuqala isandla saKhe sigquma impazamo, yaye ekupheleni kwexesha lendlela ephawulayo yeetafile zikaHabakuki, Uyasuswa isandla saKhe. Ixesha lokulibaziseka laqala ngokufika kwengelosi yesibini, yaye ixesha lokulibaziseka liphela ngokuqhubekekayo, liqala ngokususwa kwesandla saKhe. Indlela ephawulayo yeetafile zikaHabakuki imela ixesha eliphawulwe sisandla sikaKristu ekuqaleni nangesandla saKhe ekupheleni.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Izandla ezibini ziphawuliwe ekudanisekeni kokuqala, yaye zombini zinesigidimi sovavanyo esimele sithatyathwe size sidliwe. Emva koko kuqala ithuba lexesha lesiprofeto, elimela iinyaniso ezisisiseko, liqala ngesandla sikaThixo sigubungela lize liphele ngesandla saKhe sityhila. Umqondiso olandelayo yintlanganiso yenkampu yase-Exeter, apho isikhalo saphakathi kobusuku sahlula saza sahlambulula abo babeya kulandela isandla sikaKristu bangene eNdalweni eNgcwele Kakhulu.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Xa uKristu wangena eNdaweni Engcwele Kakhulu, waphakamisa isandla saKhe ezulwini waza wafunga ukuba akusayi kubakho xesha. Wayesandul’ ukutywina “iindudumo ezisixhenxe” ezimela imbali yezithunywa zezulu ezibini zokuqala, ziphindaphindwa kwimbali yesesithathu. Wazitywina “iindudumo ezisixhenxe” njengoko wayezitywinile iziprofeto zikaDaniyeli kwisahluko seshumi elinesibini. Kwisahluko seshumi elinesibini sikaDaniyeli, ekuqaleni kwemiqathango emithathu yexesha enentsingiselo yomfuziselo, uKristu uphakamisa izandla zozibini ezulwini aze avakalise ukuba xa ukusasazwa kwabantu bakaThixo kugqityiwe, abo baba “ngamadoda amangaliswayo” baya kuhlanjululwa baze baphakanyiswe njengomnikelo. Ulwakhiwo lwezithunywa zezulu zokuqala nezesibini esiluqwalaselayo ngoku lubonakalisa ngokomfuziselo isandla sikaThixo kuwo onke amanyathelo.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Xa Egubungela inyaniso, ivelisa ukuphoxeka, yaye xa Esusa isandla saKhe, kuveliswa ukukhanya, yaye oko kukhanya kukukhanya kwesigidimi soKhalelo lwasezinzulwini zobusuku. Ukuphoxeka kokuqala kuse ekuphoxekeni okukhulu kuthwala umsayino we-alpha ne-omega, yaye kubekwa ngaphakathi kolwakhiwo lwenyaniso. Isiqalo simela isiphelo, yaye uphawu lwendlela oluphakathi kwezo zimbini zokuphoxeka lubonakalisa isiphumo sokutywinwa nokutyhilwa kweetafile zikaHabakuki, nto leyo ekukutyhilweni kweendlela zakudala zikaYeremiya, yaye limela isiseko ekwakhiwa kuso itempile ngaphambi komthetho weCawa, xa itempile egqityiweyo iphakanyiswa ngaphezu kwazo zonke iintaba. Uphawu lwendlela olusembindini elizwini lenyaniso, lumela imvukelo, yaye kwimbali emelwe kukwahlulwa kokugqibela kwengqolowa nomdiza lubonakalisa imvukelo yeentombi ezizizidenge.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Imvukelo emelwe luphawu lwendlela lweetafile zikaHabakuki imelwa njengeqhubekayo, kuba ayilophawu lwendlela olunye, koko lixesha elinokuqala nokuphela okumiselweyo, njengoko kumelwe sisandla sikaThixo. Isandla sikaThixo sivela kabini kwidano lokuqala, kuba kukho iingelosi ezimbini ezinezaziso, nganye inomyalezo esandleni sayo. Uphawu olulandelayo lwendlela lwemvukelo lunesandla sokuqala nesokuphela, ngoko nalo lunezandla ezibini ngaphakathi kweempawu zalo zobuprofeti. Uphawu lwesithathu lwendlela, ololudano olukhulu ngakumbi, luchaza uKristu ephakamisa isandla saKhe efunga ezulwini, kanye kweso siqendu apho iindudumo ezisixhenxe zitywinwe khona, njengoko kwakunjalo kuDaniyeli isahluko seshumi elinesibini. Kanye kuloo ndawo ingelosi ephawula ukuphela kwesakhiwo sobuprofeti seengelosi ezimbini zokuqala esizigqalayo ngoku, Yena uphelisa ukusetyenziswa kwexesha lobuprofeti, aze azibeke kwisiqendu esihambelanayo encwadini kaDaniyeli, apho engaphakamisi sandla sinye, koko ephakamisa zozibini izandla zaKhe.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

KuDaniyeli ishumi elinesibini kukho amaxesha amathathu esiprofeto atyhilwayo ngemihla yokugqibela, kuba yiyo le into eyehlela abantu bakaThixo ngemihla yokugqibela. Into yokuqala ekhankanyiweyo embonweni wokugqibela kaDaniyeli ofikelela encotsheni yayikukuba uDaniyeli, omele intsalela yabantu bakaThixo, wayenokuqonda kokubini into leyo nombono lowo. Into yokugqibela ebhalwe nguDaniyeli yindlela ukwanda kolwazi olwasetyenziswa ngayo yiNgonyama yesizwe sakwaYuda ukuvelisa imvuselelo yokugqibela nohlaziyo phakathi kwabantu bakaThixo abaphawulwa njengabo baqondayo. Ufezekisa ukutywinwa kwabantu baKhe ngokutyhila “iindudumo ezisixhenxe” zeSityhilelo ngokunxulumene nokutyhilwa “kwamaxesha amathathu” kaDaniyeli ishumi elinesibini.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Xa uYesu echaza ukuba ekupheleni kweentsuku ezintathu nesiqingatha zobuprofeti zokuchithachitha amandla abantu bakaThixo, zonke “izimanga” ziya kuba zigqityiwe—uchaza uJulayi 2023, xa iintsuku ezintathu nesiqingatha zokufa ezitratweni zeSityhilelo seshumi elinanye zagqitywayo. Ngoku izimanga zaziza kugqitywa phambi komthetho weCawa. Waphawula uJulayi 2023, ngokuphakamisa hayi isandla esinye kuphela, koko zombini izandla. Ngokwenjenjalo wayephawula ukuphela kwexesha lokulibaziseka, njengaxa wasisusa isandla saKhe kwimpazamo kwimbali yamaMillerite. Ukudana kokuqala kwenzeka ngoJulayi 18, 2020, njengoko kwakufanekisiwe kukudana kokuqala kwamaMillerite, yaye ixesha lokulibaziseka laqala laqhubeka de Wolula isandla saKhe okwesibini ukuze aqokelele abantu baKhe abaseleyo ngoJulayi ka-2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Ukudana kokuqala kumelwe sisandla sikaThixo esigquma impazamo, leyo kumaMillerite yayikukuchonga unyaka ka-1843, endaweni ka-Oktobha 22, 1844. Oko kudana kumelwe kwivesi yeshumi elinesibini yesahluko seshumi elinesibini. Ukudana kokuqala kumelwe sisandla saKhe esigquma impazamo, yaye kwafaniselwa ngamaMillerite awafika ekudaneni kokuqala. Igama elikwivesi yeshumi elinesibini lithi “uyafika.” Unoyolo lowo ulindayo, aze “afike” kwi-1335; unoyolo lowo “ufika” ekudaneni kuka-Apreli 19, 1844. Igama eliguqulelwe ngokuthi “uyafika” lithetha “ukuchukumisa.” AmaMillerite amava awo okudana kokuqala xa unyaka ka-1843 wachukumisa unyaka ka-1844. Ivesi yeshumi elinesibini kaDaniyeli ishumi elinesibini ichonga ukudana kokuqala kokubini kuka-Apreli 19, 1844, kodwa ngokuthe ngqo ngakumbi ukudana kokuqala kukaJulayi 18, 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Ixesha lokuqala lesiprofeto nexesha lokugqibela lesiprofeto kula maxesha mathathu atyhilwayo ngexesha lesiphelo, xa ulwazi lusanda yaye luzalisekisa ukwahlulwa kokugqibela kwengqolowa nokhula, ngaloo ndlela kuchongwa ukutyhilwa kokukhanya kwesiprofeto okutwina ikhulu elinamashumi amane anesine amawaka, lililo elo xesha linye lesiprofeto.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Ixesha lokuqala lendinyana yesixhenxe sisiphelo sokusasazwa kweentsuku ezintathu ezinesiqingatha zeSityhilelo seshumi elinanye ngoJulayi ka-2023, yaye ixesha elikwindinyana yeshumi elinesibini sisiqalo soko kusasazwa kunye ngomhla we-18 kuJulayi, 2020. U-Alfa no-Omega wayiphawula imbali yeendudumo ezisixhenxe kuDaniyeli ishumi elinesibini, njengembali eqala ekudanisweni komhla we-18 kuJulayi, 2020, ize iphele kwiintsuku ezintathu ezinesiqingatha ezingumfuziselo kamva ngoJulayi ka-2023. Okubaluleke ngokunjalo kukuba, xa u-Alfa no-Omega wayephawula isiqalo nesiphelo sexesha lokugqibela lokulibaziseka, akaphakamisanga sandla sinye kuphela, koko wawaphakamisa omabini izandla zakhe ezulwini waza wafunga ngaLowo uphilayo ngonaphakade kanaphakade.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

UNyana kaThixo, onguNyana womntu, wenza isifungo noYise, kanye apho kwaqala khona incopho yebali labantu bakaThixo bomnqophiso, xa uKristu waqala wabiza uAbram ngesithembiso, waza kamva wasingqinisa isithembiso eso, ngesifungo. Khulula izihlangu zakho, kuba umi emhlabeni ongcwele!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Unobumba ophakathi kwezi zihlandlo zithathu zobuprofeti abukho buncinane kunokuzaliseka kwe-omega kobuprofeti bexesha lomnqophiso lukaAbram noPawulos lweminyaka engama-430, njengoko lumelwe yiminyaka eyi-1290 yevesi yeshumi elinanye. Ivesi leyo, xa isondeliswa ngokuqonda kwamaMillerite, yachonga ixesha leminyaka engamashumi amathathu lokulungiselela ubupopu, lize lilandelwe yiminyaka eyi-1260 yentshutshiso yobupopu. Iminyaka engama-430 kaAbram imela ubukhoboka nokuhlangulwa kwisizwe esithile, inxulunyaniswa nokuba iminyaka yokuqala engamashumi amathathu imele iNkosi ingena emnqophisweni noAbram. Iminyaka engamashumi amathathu yokulungiselela ababingeleli yaqala ngowe-1989 ngexesha lesiphelo, yaye loo minyaka ingamashumi amathathu iphela ngomthetho weCawa, xa ivesi ichaza ukuba isikizi sencithakalo siya kumiswa, size ke sitshutshise abantu bakaThixo iminyaka engokomfuziselo eyi-1260, ihambelana neenyanga ezingokomfuziselo ezingama-42 zikaYohane kwiSityhilelo seshumi elinesithathu.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Intshukumo yohlaziyo yabali ikhulu elinamashumi amane anesine amawaka yaqalisa ngowe-1989, xa iNkosi yaqalisa umsebenzi waYo wokulungiselela ububingeleli ukuba bukhonze ngexesha lengxaki yasezinzulwini zobusuku, eqala kumthetho weCawa. UAlfa no-Omega wema phezu kwamanzi aseHiddekel, waphakamisa izandla zaKhe zombini ezulwini, efunga ukuba xa ukusasazwa kukaJulayi 18, 2020 ukuya kuJulayi 2023 kuzalisekisiwe, imimangaliso enxulumene nomsebenzi kaKristu wokudibanisa ubuThixo baKhe nobuntu iya kube igqityiwe.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Le yintetho ikwangaleyo yesahluko seshumi, kumgca weendudumo ezisixhenxe, kuba Yena akazange aphelelise apho kuphela ukusetyenziswa kwexesha ngokwesiprofeto, kodwa wabuye wachaza ukuba ngemihla yokuvakala kwexilongo lesixhenxe imfihlelo kaThixo iya kugqitywa. Isiqendu esihambelanayo kuDaniyeli ishumi elinesibini sichaza ukuba xa ukusasazwa kwaphela ngoJulayi ka-2023, ukugqitywa kokutywinwa kwabantu bakaThixo kwakuza kugqitywa, njengoko kumelwe kukuvakala kwexilongo lesixhenxe okwaba ngaxeshanye noKristu ephakamisa isandla saKhe efunga kuzo zombini ezo ziqendu zihambelanayo.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Ixesha lokuqala lesiprofeto nelokugqibela lesiprofeto lomyalezo onezinxalenye ezintathu kaDaniyeli ishumi elinesibini linephawu lwe-alpha ne-omega. Ixesha lokuqala kwivesi yesixhenxe lichaza isiphelo kanye selo xesha linye, ivesi yeshumi elinesibini ephawula ukuqala kwalo. Phakathi kweevesi zesixhenxe neyeshumi elinesibini, kuboniswa imbali yexesha lokuphela ukusuka ngowe-1989 kuse kuse kufike ukuvalwa kwexesha lovavanyo. Embindini wexesha le-alpha levesi yesixhenxe nembali ye-omega yevesi yeshumi elinesibini, kuboniswa uvukelo lokugqibela loluntu ukusukela kumthetho weCawa kude kube nguMikayeli emileyo; kwaye kuboniswa kanye kweso sahluko apho uMikayeli emileyo khona.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Uvukelo lwexesha eliphakathi, ngokuyintloko, yimbali yangaphandle yovukelo, kodwa iminyaka engamashumi amathathu yokuqala yimbali yangaphakathi yokulungiselelwa kwababingeleli abajamelene ngqo namandla angaphandle amelwe kwixesha elilandelayo le-1260.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Ixesha eliphakathi limela uvukelo loonobumba lweshumi elinesithathu lwealfabhethi yesiHebhere, yaye lidibana nelangaphakathi njengoko libonakalisa idabi lokugqibela lembambano enkulu phezu komhlaba, ngoxa ixesha lovavanyo lisesaqhubeka. Indibaniselwano yalo yangaphandle neyangaphakathi ikwangumyalezo wombono wokugqibela kaDaniyeli, omelwe ngumlambo iHiddekel nangezahluko ezithathu ezithwele uphawu luka-Alfa no-Omega, kwaye zakhiwe phezu kwesakhiwo senyaniso. Isahluko sokuqala nesokugqibela sithetha ngokutywinwa kwabantu bakaThixo, ababoniswa njengeenkwenkwezi ezikhanya ngonaphakade. Isahluko esiphakathi sovukelo sichaza imbali ekwameleke kwivesi yeshumi elinanye nge-1290 yeminyaka, eyivesi ephakathi kwakweso sakhiwo sinye.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Xa uKristu esebenzisa isandla saKhe ngaphakathi kwesakhiwo sesiprofeto, simela iinyaniso ezininzi, kodwa sikwamele nendlela akhokela ngayo abantu baKhe kuyo. Isityhilelo sikaYesu Kristu saqalisa ukuvulwa ngoJulayi ka-2023. Oko kuvulwa kubandakanya nokuvulwa kweendudumo ezisixhenxe nomyalezo kaDaniyeli njengoko umelwe kwisahluko seshumi elinesibini. Oko kuvulwa kwenzeka ngaphakathi kwimbali efihlakeleyo yendima yamashumi amane, eyaqalayo ngo-1989 ize iphele emthethweni weCawa. Kule mbali abantu bakaThixo baya kutywinwa, yaye batywinwa ngokuphalazwa koMoya oyiNgcwele. Ukuphalazwa kokugqibela koMoya oyiNgcwele kuchongwa kwisahluko sesibhozo seSityhilelo, apho kumelwe khona njengetywina lesixhenxe, yaye ngenxa yoko, itywina lokugqibela. INgonyama yesizwe sakwaYuda yoyisa kwisahluko sesihlanu ukuze ivule incwadi etywinwe ngamatywina asixhenxe.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Itywina lesithandathu laphakamisa umbuzo ekupheleni kwesahluko sesithandathu, lisithi ngubani na oya kukwazi ukuma ngexesha apho kungasekho mlamli wesono.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Ngokuba umhla omkhulu wengqumbo yakhe ufikile; yaye ngubani na oya kukwazi ukuma? ISityhilelo 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Isahluko esilandelayo, okanye unokuthi ivesi elandelayo, sazisa ukutywinwa kwekhulu elinamashumi amane anesine amawaka nesihlwele esikhulu esiqokelelwa ebukumkanini bukaThixo ngexesha lengxaki yomthetho weCawa. Ikhulu elinamashumi amane anesine amawaka liyimpendulo kumbuzo wetywina lesithandathu. Emva kokuba bemelwe kwisahluko sesixhenxe, ngoko ke, isahluko sesibhozo sichaza ukususwa kwetywina lesixhenxe nelokugqibela.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

> Kwaye xa wayeluvulile uphawu lwesixhenxe, kwabakho ukuzola ezulwini okwanga sisiqingatha seyure. Ndabona iingelosi ezisixhenxe ezimi phambi koThixo; zaza zanikwa zona iixilongo ezisixhenxe. Kweza nenye ingelosi, yema esibingelelweni, inesitya segolide sesiqhumiso; yaza yanikwa isiqhumiso esininzi, ukuze isinikele kunye nemithandazo yabo bonke abangcwele phezu kwesibingelelo segolide esasisiphambi kwetrone. Ke umsi wesiqhumiso, owawuhamba nemithandazo yabangcwele, wenyuka waya phambi koThixo uphuma esandleni sengwe losi.

> And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Yaza isithunywa sathabatha isiqhumiso, sazaliswa ngomlilo wesibingelelo, saza sawuphosa emhlabeni; kwabakho amazwi, neendudumo, nemibane, nenyikima. ISityhilelo 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Umlilo,” omelwe kuIsaya isahluko sesithandathu njenge “lahle,” athe uDade White waluchaza njengophawu lokuhlanjululwa, uthathwa esibingelelweni uphoselwe emhlabeni. “Umlilo” ovela ezulwini ngePentekoste wamelwa njengeelwimi “zomlilo.” “Umlilo” yiloo nto uMthunywa woMnqophiso ayisebenzisayo ukuhlambulula oonyana bakaLevi.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Olunokwela lusesandleni saKhe, yaye uya kuwuhlambulula ngokupheleleyo umgangatho waKhe wokubhula, aze aqokelele ingqolowa yaKhe esibayeni.’ Mateyu 3:12. Eli lalingelinye lamaxesha okuhlanjululwa. Ngamazwi enyaniso, umququ wawahlulwa kwingqolowa. Ngenxa yokuba babenelize kakhulu kwaye bezilungisa ngokwabo ukuba bamkele ukohlwaywa, bethanda ihlabathi kakhulu ukuba bamkele ubomi bokuthobeka, abaninzi bamshiya uYesu. Abaninzi basakwenza kwananjalo namhlanje. Imiphefumlo iyavavanywa namhlanje njengoko kwavavanywa abo bafundi kwisinagoge yaseKapernahum. Xa inyaniso iziswa entliziyweni ngamandla, bayabona ukuba ubomi babo abuhambelani nokuthanda kukaThixo. Bayasibona isidingo sotshintsho olupheleleyo kubo ngokwabo; kodwa abavumi ukuthabatha umsebenzi wokuzincama. Ngako oko bayacaphuka xa izono zabo zityhilwa. Bemka bekhubekile, kanye njengoko abafundi bamshiya uYesu, bekrokra besithi, ‘Linzima eli lizwi; ngubani onokuliva?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Ngumlilo owehla phezu komnikelo kaEliya, njengoko wenzayo nakumnikelo kaGidiyon kwingelosi. “Umlilo” wokuhlanjululwa liLizwi likaThixo, kuba ukwenziwa ngcwele kukungcwaliswa ngeLizwi laKhe. “Umlilo” ophoselwa emhlabeni xa kususwa itywina lesixhenxe uchaza ukuxhotyiswa kwamandla komyalezo wesiprofeto otyhilwayo ngemihla yokugqibela, ngexesha lokuvakala kwexilongo lesixhenxe, ngexesha lokuzaliseka kokugqibela nokugqibeleleyo kweziganeko ezimelwe ziindudumo ezisixhenxe nezangqinwa ngamaxesha amathathu esiprofeto kaDaniyeli ishumi elinesibini awatywinwayo kwada kwayimihla yokugqibela.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Isityhilelo sikaYesu Kristu esityhilwayo kamsinya ngaphambi kokuvalwa kwexesha lovavanyo loluntu—siquka ukutyhilwa kwamadudumo asixhenxe, ukususwa kwetywina lesixhenxe, ukutyhilwa kukaDaniyeli ishumi elinesibini, nokutyhilwa kwembali efihlakeleyo yevesi yamashumi amane kaDaniyeli ishumi elinanye, kanye loo mbali apho isithunywa sabuza iNdoda eyayinxibe ilinen emhlophe ukuba isiphelo sale mimangaliso siya kuba yintoni.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Indoda eyayinxibe ilinen yaphendula yathi—Xa nifika esiphelweni sexesha lokulibala ngoJulayi ka-2023, nifikelele kwimbali yokutywinwa kwekhulu elinamashumi amane anesine amawaka.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Kwakhona wathi—ekupheleni kweentsuku ezintathu nesiqingatha ezimele umqondiso zeSityhilelo seshumi elinanye, umyalezo wesiprofeto osencwadini kaDaniyeli wawuyakutyhilwa, njengoko kufanekisiwe lixesha lesiphelo ngo-1798. Inyaniso eyayiza kuthi ke ityhilwe, ekupheleni kweentsuku ezintathu nesiqingatha ezimele umqondiso, yayiza kufumaneka kwezo ndinyana zisithoba kanye ezikwincwadi kaDaniyeli ezichonga zize zichaze ukutywinwa nokutyhilwa kwencwadi kaDaniyeli.

We will continue these things in the next article.

Siya kuqhubekeka nale miba kwinqaku elilandelayo.

> “When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

> “Xa uKristu wafika kulo mhlaba, izithethe ezazidluliselwe zisuka kwesinye isizukulwana zisiya kwesinye, nokutolikwa kwabantu kweZibhalo, kwabafihlela abantu inyaniso njengoko injalo kuYesu. Inyaniso yayingcwatyelwe phantsi kwengxinano yezithethe. Intsingiselo yokomoya yemiqulu engcwele yayilahlekile; kuba, ekungakholweni kwabo, abantu balutshixa ucango lobutyebi basezulwini. Ubumnyama bagubungela umhlaba, nesithokothoko sobumnyama abantu. Inyaniso yakhangela isezulwini isiya emhlabeni; kodwa akukho ndawo apho kwakubonakaliswa khona uphawu lobuthixo. Isithokothoko esinjengesigqubuthelo sokufa sasasazeka phezu komhlaba.

> “But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

> “Kodwa iNgonyama yesizwe sakwaYuda yoyisa. Yatyhila itywina elalivale incwadi yomyalelo wobuthixo. Ihlabathi lavunyelwa ukuba likhangele inyaniso ecocekileyo, engenakungcoliswa. Inyaniso ngokwayo yehla ukuze ibuyisele umva ubumnyama ize ichase imposiso. Kwathunyelwa uMfundisi evela ezulwini enokukhanya okwakuya kukhanyisela wonke umntu oza ehlabathini. Kwakukho amadoda nabafazi ababefuna ngentumekelelo ulwazi, ilizwi eliqinisekileyo lesiprofeto, yaye xa lafikayo, laba njengokukhanya okukhanyisa endaweni emnyama.” Spalding Magan, 58.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Ababhali nabaFarisi babesithi bayazicacisa iziBhalo, kodwa babezicacisa ngokuvumelana neengcamango zabo nezithethe zabo. Amasiko abo nezimiso zabo zaya zisiba ngqongqo ngakumbi nangakumbi. Ngengqiqo yawo yokomoya, iLizwi elingcwele laba ebantwini njengencwadi etywiniweyo, evaliweyo ekuqondeni kwabo.” Signs of the Times, May 17, 1905.

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