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

Incwadi kaDaniyeli - Inani elinguNye-Elikhulu namaShumi amaThathu anesiHlanu

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

Amazwi Esiprofeto ka-1776, 1789, no-1798: Intshayelelo eya ekuTywinweni kwabayi-144,000

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Imbali yowe-1776, 1789, no-1798 ibonakalisa imbali yokutywinwa kwekhulu elinamashumi amane anesine amawaka. Ngomhla ngamnye kuloo mihla, irhamncwa lomhlaba lathetha. Iimpawu zendlela ezintathu ezifanekiselwa ngamaxesha amathathu awathetha ngawo irhamncwa lomhlaba, zihamba ngokungqamene namazwi amathathu kaKristu ngoSeptemba 11, 2001, ngoJulayi, 2023, nangomthetho weCawa oza kufika kungekudala.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> NdandikuloMoya ngemini yeNkosi, ndeva emva kwam ilizwi elikhulu, linjengeloxilongo. ISityhilelo 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Ngamnye kula manqaku mathathu avakalayo achonga “ukuvakala” okwandayo kwentlungu yesithathu, ekwangumbhobho wesixwayiso wesixhenxe, yaye umbhobho ulilizwi.

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

> Khwaza ngamandla, ungagodli; phakamisa ilizwi lakho njengexilongo, ubonakalise abantu bam ukreqo lwabo, nendlu kaYakobi izono zayo. Isaya 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Ilizwi elaya kuphondo lobuProtestanti ngomhla we-11 kuSeptemba 2001 laliyilizwi labalindi bebiza ubuAdventisti baseLawodike ukuba babuyele kwiindlela zamandulo zikaYeremiya, kodwa ibandla labagculeli lala ukuhamba kuzo.

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

> Utsho ke uYehova ukuthi, Yimani ezindleleni, nibone, nibuze iindlela zakudala, nithi, Iphi na indlela elungileyo? Nihambe kuyo, nifumane ukuphumla imiphefumlo yenu. Ke bona bathi, Asiyi kuhamba kuyo. Kananjalo ndimise abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Ke bona bathi, Asiyi kuphulaphula. Yeremiya 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Ilizwi likaJulayi, 2023, laba luvuko lobulungiseleli beFuture for America, olwaluthule ukususela ekudanisekeni kokuqala ngoJulayi 18, 2020. Kanye njengokuba kwakunjalo ngesibhengezo sikaYohane ngoMesiya owayeseza kufika kungekudala, nangokunjalo ngesibhengezo sikaJustinian ngoantikristu owayeseza kufika kungekudala, iFuture for America yachaza ukuba ikamva laseMerika lalisele liza kuguqulwa ngonaphakade kumthetho weCawa owawusele uza kufika kungekudala, nasekuvakalisweni kwexilongo lesixhenxe kuloo phawu lendlela. Ilizwi lowakhala entlango laba lilizwi likaJulayi, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo livakaliswa ngexesha lomthetho weCawa oza kufika kungekudala xa kusenzeka ukuthetha kwenamba ngerhamncwa lomhlaba. Kule ndawo ke apho “iesile” libethwa okwesithathu, yaye emva koko “iesile” liya kuthetha. Iesile labethwa kungekudala emva koSeptemba 11, 2001, emva ko-Oktobha 7, 2023, yaye liya kuphinda libethwe kumthetho weCawa oza kufika kungekudala, apho lithetha khona. Ebungqineni bukaBhileham lavinjwa indlela yalo sisithunywa sezulu, yaye eso sithunywa sezulu simela izithunywa ezine zezulu eziyalelweyo ukuba zibambe imimoya emine yobuSilamsi, kodwa kumthetho weCawa iesile lobuSilamsi lithetha ngesandi sexilongo lesixhenxe, elikwayintlekele yesithathu.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Kulapho umbono wobuSilamsi, obulibele ukusukela ngoJulayi 18, 2020, uthetha khona, kuba ngoko awusayi kuphinda ulibazise. Kukho amazwi amaninzi ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka, yaye elo xesha landulela umgwebo olawulayo kaThixo oqala ngomthetho weCawa oza kufika kungekudala. Umgwebo olawulayo kaThixo umelwe ziingelosi ezisixhenxe, ezineengqayi ezisixhenxe. Elo xesha liqala ngokuthululwa koMoya oyiNgcwele, yaye limela ukuphindwa kwePentekoste, xa uMoya oyiNgcwele wathululwa yaye iilwimi zomlilo zangqina ngeso siganeko. Ukuthululwa ngelo xesha akusalinganiswa, kuba uMoya oyiNgcwele ngoko uthululwa ngaphandle komlinganiselo.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Ingelosi emanyanisa ekuvakalisweni komyalezo wengelosi yesithathu iya kukhanyisa umhlaba uphela ngozuko lwayo. Apha kuprofetwa umsebenzi wobungakanani behlabathi lonke nowamandla angaqhelekanga. Intshukumo yokubuya kukaKristu ka-1840–44 yaba kukubonakaliswa okuzukileyo kwamandla kaThixo; umyalezo wengelosi yokuqala wasiwa kuzo zonke izikhululo zobuvangeli emhlabeni, yaye kwamanye amazwe kwabakho owona mdla mkhulu wenkolo wakha wabonwa kulo naliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi zinto ziya kudluliswa yintshukumo enamandla ephantsi kwesilumkiso sokugqibela sengwelosi yesithathu.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Umsebenzi uya kufana nalowo woMhla wePentekoste. Njengoko ‘imvula yokuqala’ yanikelwayo, ekugalelweni koMoya oyiNgcwele ekuvulweni kwevangeli, ukuze kubangele ukuhluma kwembewu exabisekileyo, ngokunjalo ‘imvula yamva’ iya kunikelwa ekupheleni kwalo ukuze kuvuthwe isivuno.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Ngomhla we-11 kuSeptemba, 2001 kwaqalisa ukutywinwa kwekhulu elinamashumi amane anesine amawaka, waza uMoya oyiNgcwele wathululwa ngomlinganiselo. Ukulinganiswa koko kuthululwa kwabonakaliswa kwimbali yePentekoste, kuqalwa ekuvukeni kukaKristu, apho ingelosi yathetha yathi, “Nyana kaThixo, phuma; uYihlo uyakubiza,” kanye njengoko uYesu wabiza uLazaro ephuma engcwabeni ngamazwi athi, “Lazaro, phuma.” Ngo-2023, uKristu wabiza amathambo afileyo, omileyo, amangqina amabini ukuba “aphume”.

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Emva kovuko lukaKristu waqala wenyukela kuYise, wandula ke wehla njengoko wenzayo ngomhla we-11 kuSeptemba 2001. Emva koko ngokuthe ngcembe wabakhanyisela abafundi baKhe, njengoko kufanekiselwa kukudibana kwakhe noMariya, abafundi awadibana nabo waza wabafundisa endleleni eya e-Emawusi, aze emva koko abonakale kwabanye abafundi. Iintsuku ezimashumi mane wabafundisa abafundi phambi kokunyuka kwaKhe kokugqibela ezulwini; kwathi emva kwezinye iintsuku ezilishumi, bonke babemxhelo mnye besendaweni inye, waza uMoya oyiNgcwele wathululwa ngaphandle komlinganiselo.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> “Xa uYesu wadibana nabafundi baKhe, wabakhumbuza ngamazwi awayewathethile kubo ngaphambi kokufa kwaKhe, okokuba zonke izinto zimele ukuzaliseka ezazibhaliwe emthethweni kaMoses, nakwabaprofeti, nakuNdumiso ngaye. ‘Waza wabavulela ingqondo, ukuze baziqonde iZibhalo, wathi kubo, Kubhaliwe ngokunjalo, kwaye kwakumelwe ukuba uKristu eve ubunzima, aze avuke kwabafileyo ngomhla wesithathu: kwanokuba inguquko noxolelo lwezono mazivakaliswe egameni laKhe phakathi kweentlanga zonke, kuqalwe eYerusalem. Kwaye nina ningamangqina ezi zinto.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

NgoJulayi ka-2023, ilizwi likaYesu lavusa amangqina amabini afileyo laza laqalisa ukuvula ukuqonda kwabafundi baKhe ngazo zonke izinto ezibhaliweyo emthethweni kaMoses (“amaxesha asixhenxe”), kubaprofeti (umfanekiso kaNebhukadenetsare wezilwanyana), nakwiNdumiso (amava kaMoses neMvana). Umsebenzi waKhe wokufundisa waqalisa ekuvukeni kwaKhe, waza wakhula ngamandla kwiintsuku ezingamashumi amane ezalandelayo. Waqala ngesicelo saKhe sokutya.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Yaye ke, besengakholwa ngenxa yovuyo lwabo, bemangaliswa, wathi kubo, Ninakho na apha ukudla? Bamnika isiqwenga sentlanzi eyosiweyo, nesehlahla sobusi. Wasithabatha, wadla phambi kwabo. Waza wathi kubo, La ngamazwi endawathethayo kuni, ndisenani, okokuba zonke izinto zimelwe kukuzaliseka ezazibhaliwe ngoMthetho kaMoses, nabaProfeti, nakuNdumiso, ngandim. Luka 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Umthandazo wawuluphawu oluyintloko endleleni kwimbali eqhubekayo, yaye imbali ukusuka ekuvukeni kukaKristu de Wenyukela ezulwini kwiintsuku ezingamashumi amane kamva, yashiya iintsuku ezilishumi (ishumi luvavanyo), ukuya kwiPentekoste, xa uMoya oyiNgcwele wayeya kuthululwa ngaphandle komlinganiselo. Ukuvuka kwakhe, ukunyuka kwakhe ezulwini, kulandelwa kukuhla kwakhe kwakhona, kumela uSeptemba 11, 2001. UJulayi, 2023 umele isiphelo seentsuku ezingamashumi amane, yaye iintsuku ezilishumi ezilandela uJulayi, 2023 zikhokelela kumthetho weCawa osondelayo. Kweloo xesha lokugqibela leentsuku ezilishumi, umanyano nomthandazo ziziphawu zendlela. Umanyano lwamelwa sisiprofeto sokuqala sikaHezekile kwisahluko samashumi amathathu anesixhenxe, esahlanganisa amathambo, imisipha nenyama. Isiprofeto sesibini sikaHezekile sasingumphefumlo wemimoya emine, yaye umphefumlo ungumqondiso womthandazo. Kwezo ntsuku zilishumi zokugqibela, ikhulu elinamashumi amane anesine amawaka ayatywinwa, njengoko emelwe ngokomfuziselo nguLazaro.

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Esi yayisisizathu sokulibala kwaKhe ukuya eBhetani. Lo mmangaliso uphambili, ukuvuswa kukaLazaro, wawuza kubeka itywina likaThixo emsebenzini waKhe nasekuzibizeni kwaKhe ubuThixo.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Asingobulumko abanyulu abatywiniweyo ngalo mmangaliso wokubekwa esithsabeni, kodwa nabanyulu abazizidenge nabo batywiniwe kwicala eliphosakeleyo lalo mba.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Umangaliso oyintloko kaKristu—ukuvuswa kukaLazaro—wawuwuqinise isigqibo sababingeleli sokumsusa uYesu nezenzo zaKhe ezimangalisayo ehlabathini, ezo zazikhawuleza ukutshabalalisa impembelelo yabo phezu kwabantu.” IZenzo zaBapostile, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Amazwi amaninzi kwimbali yokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka kude kube ngumthetho weCawa oza kufika kungekudala “angumgca phezu komgca,” amazwi eLizwi likaThixo lesiprofeto, yaye loo mazwi avakala ngexesha apho “isiphumo sawo wonke umbono” sizalisekiswa. Avakala xa kutyhilwa itywina lesixhenxe.

> 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. 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.

> Yaye xa yasivulayo itywina lesixhenxe, kwabakho ukuthula ezulwini okwaba ngathi sisiqingatha seyure. Ndabona ke iingelosi ezisixhenxe ezazimi phambi koThixo; zanikwa zona izigodlo ezisixhenxe. Kwaza kweza enye ingelosi yema esibingelelweni, iphethe isiqhumiso segolide; yanikwa isiqhumiso esininzi, ukuze isinikele kunye nemithandazo yabo bonke abangcwele phezu kwesibingelelo segolide esasiphambi kwetrone. Kwenyuka ke umsi wesiqhumiso, kunye nemithandazo yabangcwele, phambi koThixo, uphuma esandleni sengweIosi. Yathabatha ingelosi eso siqhumiso, yasizalisa ngomlilo wesibingelelo, yawuphosa emhlabeni; kwaza kwabakho amazwi, neendudumo, nemibane, nokunyikima komhlaba. ISityhilelo 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Ukuvulwa kwetywina lesixhenxe kwavelisa ukuthula, kuba elo xesha limela utshintsho kulawulo lwamaxesha, yaye kutshintsho kulawulo olungcwele lwamaxesha kusoloko kukho ukuthula ezulwini, njengoko kungqinwa ngumnqamlezo xa iingelosi zayeka umculo wazo nendumiso yazo. Ukuthula ezulwini kungqinwa kananjalo ziimfuno zosuku locamagushelo, yaye ngomhla wama-22 Oktobha 1844, uHabakuki ISIBINI, indinyana YAMASHUMI AMABINI wayalela umhlaba wonke ukuba uthi cwaka.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> “Ndiboniswe uthando olukhulu nokuzithoba kukaThixo ekumnikeleni uNyana waKhe ukuba afe ukuze umntu afumane uxolelo aze aphile. Ndaboniswa uAdam noEva, ababenelungelo lokubona ubuhle nobuhle obunomtsalane boMyezo wase-Eden, yaye bavunyelwa ukuba badle kuyo yonke imithi yomyezo ngaphandle komnye. Kodwa inyoka yamlinga uEva, naye wamlinga umyeni wakhe, baza bobabini badla emthini owalelweyo. Bawaphula umyalelo kaThixo, baza baba ngaboni. Iindaba zasasazeka ezulwini lonke, zaza zonke iihadi zathula. Izithunywa zezulu zaba lusizi, zaza zoyika hleze uAdam noEva baphinde bolule isandla badle emthini wobomi, baze babe ngaboni abangafiyo. Kodwa uThixo wathi uya kubagxotha aboni emyezweni, aze ngeekerubhi nekrele elivuthayo alinde indlela eya emthini wobomi, ukuze umntu angabi nako ukusondela kuwo aze adle isiqhamo sawo, esiqhubele phambili ukungafi.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Izulu lathula xa abantu baba ngaboni, yaye izulu lathula xa igazi likaKristu lachithwa ukuze lihlangule aboni, yaye izulu lathula xa umsebenzi kaKristu womgwebo waqalayo ekususeni isono ebantwini baKhe.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Ukuthethelela kukaKristu ngenxa yomntu engcwele yasemazulwini kubaluleke kanye ngolo hlobo kwisicwangciso sosindiso njengoko kwakunjalo ukufa kwaKhe emnqamlezweni. Ngokufa kwaKhe waqalisa loo msebenzi awathi, emva kovuko lwaKhe, wenyuka waya kuwugqibezela ezulwini.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Umsebenzi womgwebo waqala ekufikeni kwengelosi yesithathu ngowe-1844, kodwa abantu bakaThixo bakhetha ukufela entlango, kunokuba babe banye ngonaphakade nobuThixo. Ingelosi yesithathu yaphinda yafika ngoSeptemba 11, 2001, yaye kwakhona kwabakho ukuthula ezulwini. Yandula ke iNgonyama yesizwe sakwaYuda yaqalisa ukususa itywina lesixhenxe, njengoko iingelosi zazibukele ukufika kwengelosi yesithathu kwimbali yesizukulwana sokugqibela.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Iingelosi ezisixhenxe zomgwebo zazikho apho, zilungele ukuqalisa umsebenzi wazo wentshabalalo, kodwa zaza zayalelwa zathi, “Bamba, bamba, bamba, bamba,” ngoxa ikhulu elinamashumi amane anesine amawaka lalibekwa uphawu. Imithandazo ephindwe kabini yabathembekileyo yathunyelwa ezulwini, ifuziselwe ziintsuku ezilishumi ezandulela iPentekoste nezathi zaqala emva kweentsuku ezingamashumi amane (umfuziselo wentlango), zimela iintsuku ezintathu ezinesiqingatha (umfuziselo wentlango) zeSityhilelo isahluko seshumi elinanye. Emva koko amangqina amabini ayalelwa lilizwi eliphuma entlango ukuba amele azalisekise imithandazo emibini kaDaniyeli. Umthandazo kaDaniyeli wesibini, apho uDaniyeli namadoda amathathu axabisekileyo bathandazela ukukhanya ukuze baqonde iphupha elifihlakeleyo likaNebhukadenetsare ngomfanekiso wezilwanyana, kunye nomthandazo kaDaniyeli kwisahluko sesithoba, apho uDaniyeli wathandaza yedwa, ezalisekisa iimfuno zomthandazo weLevitikus amashumi amabini anesithandathu.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Umthandazo kaDaniyeli wesibini, ongoweqela elipheleleyo, wawungowokufuna ukukhanya ngokuphathelele imfihlelo efihlakeleyo eyayifihlwe ngaphakathi komgca wangaphandle wembali yesiprofeto. Umthandazo kaDaniyeli wesithoba, wabucala nowobuqu, wawungowokufuna inceba ngokuphathelele imfuno yangaphakathi. Njengoko umlilo wemvula yamva waqalisa ukuhla ngowama-2001, kwakukho amazwi amaninzi awayenokuvakala ngabo babeyiqonda indlela yomgca phezu komgca. Umlilo ovela esibingelelweni owawuphoselwa emhlabeni, wawungumyalezo owavelisa ukwahlulwa kokugqibela kwabaziingqondi nezizizidenge, yaye njengoko loo myalezo waqhubeka ukukhula ngalo mhla ilishumi ongokomfuziselo, umyalezo waba cacileyo ngakumbi nangakumbi.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Umyalezo wawungowengxaki ekhula ngokukhawuleza yesishwangusha sesithathu, ethi kuHezekile isahluko samashumi amathathu anesixhenxe, ibe ziziprofeto ezibini ezathi kuqala zabangela ukuba amangqina amabini ahlangane, zaze emva koko zabangela ukuba eme njengomkhosi onamandla. Emva koko, kwisahluko samashumi amathathu anesixhenxe, adityaniswa abe yintonga enye, yaye umanyano olumelwe kukudityaniswa ndawonye njengentonga enye lumele ukudityaniswa kobuthixo nobuntu, okuphunyezwa kwiintshukumo zokugqibela zokutywinwa kwekhulu elinamashumi amane anesine amawaka.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

NgoJulayi ka-2023 imithandazo yaqalisa ukunyuka, yaye yayiyimithandazo kaDaniyeli isahluko sesithoba, nesesibini. Emva koko kweva amazwi kwanokududuma, kwaza kwabonakala imibane. Imibane nokududuma kuhamba nemvula kokubini kwindalo, naseziprofetweni. Imvula yaqala ngoSeptemba 11, 2001. Isalathiso sokuqala kwimibane nokududuma siyichaza njengomyalezo oyilelwe ukuvelisa ukoyika okungcwele.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Kwathi ke ngomhla wesithathu kusasa, kwabakho iindudumo nemibane, nelifu elingqingqwa phezu kwentaba, nelizwi lexilongo livakala ngamandla amakhulu kunene; kangangokuba bonke abantu ababesenkanjini bangcangcazela. Eksodus 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Imibane neendudumo zazihamba kunye “nezwi” lexilongo. Zihamba kunye nemvula, yaye zimele amanyathelo okuprofeta okukhokela abantu bakaThixo.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Amafu athulula amanzi; izulu lakhupha isandi; neentolo zakho zahamba zaya ngeenxa zonke. Ilizwi lendumiso yakho lalisemazulwini; imibane yakhanyisa ihlabathi; umhlaba wangcangcazela waza washukuma. Indlela yakho iselwandle, nomendo wakho usemanzini amakhulu, yaye emanyathelweni akho akaziwa. Wabakhokela abantu bakho njengomhlambi ngesandla sikaMoses noAron. IiNdumiso 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Imibane neendudumo lilizwi likaThixo, elivakala ngexesha lemvula, yaye ngelo xesha Uvelisa imimoya Yakhe (i-Islam ngumoya wasempuma) iphume koovimba Bakhe.

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Xa elikhupha ilizwi lakhe, kubakho inkitha yamanzi emazulwini, yaye enyusa umphunga uvela eziphelweni zomhlaba; wenza imibane ihambe nemvula, aze akhuphe umoya koovimba bakhe. Yeremiya 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

UThixo walikhupha ilizwi Lakhe xa wadanduluka njengengonyama, yaye ngokuphendula iindudumo ezisixhenxe zakhupha amazwi azo; yaye ezo ndudumo zisixhenxe zimela imikhondo kaThixo kulo lonke ibali lentshukumo yamaMillerite, kwanakwintsukumo yengelosi yesithathu, eyaphinda yafika ngoSeptemba 11, 2001, xa Wavelisa umoya wasempuma evela koovimba Bakhe.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> Uyawanyusa amafu asemiphethweni yehlabathi; uyenzela imvula imibane; uwukhupha umoya ezinqolobaneni zakhe. Owabetha amazibulo aseYiputa, awabantu nawezilwanyana. IiNdumiso 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Wawukhupha umoya ezibhalweni Zakhe zobuncwane, xa kwabethwa amazibulo aseYiputa, yaye iPasika yalingumfuziselo womnqamlezo, wona ke owaba ngumfuziselo wokufika kwengelosi yesithathu ngowe-1844, nto leyo ke eyaba ngumfuziselo wokubuya kwengelosi yesithathu ngemini yomoya wasempuma, ngoSeptemba 11, 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Xa amatywina esuswa encwadini etywiniweyo ngamatywina asixhenxe, oko kumela ukuphuhliswa kwenyaniso okuqhubekekayo. Ukususwa kwetywina lesixhenxe kumela ixesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Xa incwadi eyayitywiniwe ngamatywina asixhenxe ikhankanywa okokuqala, kubakho imibane, iindudumo, namazwi, kodwa akukho nyikima.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Yaye etroneni kwaphuma imibane neendudumo namazwi; yaye phambi kwetrone kwakuvutha izibane ezisixhenxe zomlilo, ezingooMoya abasixhenxe bakaThixo. ISityhilelo 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Ekukhankanyweni kokuqala kwamazwi, imibane, neendudumo; imvula imelwe nguMoya oyiNgcwele, ongawo izibane zomlilo ezisixhenxe, kodwa akukho nyikima. Kukususwa koTywina lweSixhenxe apho inyikima yomthetho weCawa oza kufika kungekudala ichongwa khona. Isahluko sesine seSityhilelo sichonga ukuqala kokutyhilwa kwenyaniso okwenziwa yiNgonyama yesizwe sakwaYuda, yaye xa ixesha lokutywinwa lichongwa, lichonga ukuqala nokuphela kwelo xesha.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Ukuqala kwexesha langoku kwakuxa isithunywa sehla ukuze sikhanyisele ihlabathi ngobuqaqawuli baSo ngoSeptemba 11, 2001; ke ngoko kuIsaya isahluko sesithandathu sixelelwa ukuba isigidimi esimelwe “ngamazwi, imibane, iindudumo, umoya nemvula,” esiphela kumthetho weCawa, simele sivakaliswe kubantu ababona, kodwa abangayi kukwazi ukuqonda intsingiselo yemibane, yaye nangona besiva, abangayi kukwazi ukuqonda amazwi neendudumo, de bafikelwe yinyikima enkulu. Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka lithuba apho kuzaliseka khona isiphumo sawo wonke umbono.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Loo mbali uvelisa yaye utyhila iindidi ezimbini zabakhonzi. Olunye udidi luyayiqonda imvula, yaye ngenxa yoko luyayamkela, kuba luyakwazi ukubona imibane, nokuva amazwi, iindudumo nomoya. Ekupheleni kwexesha lokutywinwa, inyikima enkulu yomthetho weCawa oza kuza kungekudala, ithi ke emva koko ingenise izigwebo zikaThixo zokuphunyezwa.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Yaza itempile kaThixo ezulwini yavulwa, kwabonwa etempileni yakhe ityeya yomnqophiso wakhe; kwaza kwabakho imibane, namazwi, neendudumo, nenyikima, nesichotho esikhulu. IsiTyhilelo 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Ngexesha lenyikima enkulu ezo “mbane, namazwi, neendudumo,” zibandakanya “nesichotho.” “Isichotho” simela izigwebo eziqalisa ukuthululwa ziingelosi ezisixhenxe ezazizilungiselela ukwenza oko ekuqaleni kwexesha lokutywina, xa itywina lesixhenxe lalivulwa, kanye njengoko zazilindele ukuba ingelosi idlule eYerusalem ibeke uphawu phezu kwabo babencwina belila ngenxa yezinengiso ezazisenziwa elizweni (ngaphandle), nasebandleni (ngaphakathi).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Isichotho,” siphawula ixesha lezigwebo zikaThixo ezitshabalalisayo, ezilixesha lenceba komnye umhlambi kaThixo, lowo ke ngelo xesha ubizelwa ukuba uphume eBhabheli, yaye xa owokugqibela wesihlwele esikhulu esele ezimanyile nomhlambi kaThixo sele engenile, ukuvavanywa kwabantu kuvaleka ngokupheleleyo.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Yaza ingelosi yesixhenxe yathulula isitya sayo emoyeni; kwaza kwaphuma ilizwi elikhulu livela etempileni yasezulwini, etroneni, lisithi, Kufeziwe. Kwaza kwabakho amazwi, neendudumo, nemibane; kwabakho nenyikima enkulu, engazange ibekho kwasekho abantu emhlabeni, inamandla kangako loo nyikima, inkulu kangako. Waza umzi omkhulu wahlulwa waba ziinxalenye ezintathu, zawa nezixeko zeentlanga; neBhabhiloni enkulu yakhunjulwa phambi koThixo, ukuze inikwe indebe yewayini yoburhalarhume bomsindo wakhe. ISityhilelo 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Mfundi othandekayo: Uyawaweva na amazwi neendudumo? Uyazibona na iimibane? Uyawuva na umoya? Kungekudala uya kuliva ilizwi leentombi eziziziyatha zicela ioli.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Sakhangela uxolo, kodwa akuzanga kulunga; nesikhathi sempilo, khangela, kwabakho inkathazo! Ukuhorhozela kwamahashe akhe kwevakala eDan; ilizwe lonke lanyikima sisandi sokukhwina kwamagorha akhe; kuba eze, alidle ilizwe, nento yonke ekulo; isixeko, nabo bahlala kuso. Kuba, khangela, ndiya kuthumela iinyoka, amacilikishe anobuhlungu, phakathi kwenu, ezingayi kuthakathwa, zininte, utsho uYehova. Xa bendingathanda ukuzithuthuzela ngenxa yosizi, intliziyo yam ityhafile ngaphakathi kwam. Khangela izwi lokukhala kwentombi yabantu bam ngenxa yabo bahlala ezweni elikude: UYehova akakho na eZiyon? ukumkani wayo akakho na phakathi kwayo? Yini na ukuba bandicaphukisile ngemifanekiso yabo eqingqiweyo, nangezinto ezingento zasemzini? Isivuno sidlulile, ihlobo liphelile, thina asisindiswanga. Ngenxa yokwenzakala kwentombi yabantu bam nam ndonzakele; ndimnyama; ndimangalisiwe ndibanjwe kukothuka. Akukho bhalsam na eGiliyadi? akukho gqirha khona na? yini na ke ukuba impilo yentombi yabantu bam ingabuyiselwanga? Yeremiya 8:15–22.

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