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# The Hidden History of Verse Forty - Number Three

Imbali Efihliweyo Yevesi Yamashumi Ane—Inani Lesithathu

The Sunday Law and the Prophetic Journey: From the Patriot Act to the Final Test

UMthetho weCawa neHamho loProfeto: Ukusuka kuMthetho wePatriot ukuya kuVavanyo lokuGqibela

Author

Jeff Pippenger

Published

September 22, 2024

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> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Ngommiselo onyanzelisa ukusekwa kobupopu ngokwaphula umthetho kaThixo, ilizwe lethu liya kuzihlukanisa ngokupheleleyo nobulungisa. Xa ubuProtestanti buya kolula isandla sabo ngaphaya komsantsa ukuze bubambe isandla segunya laseRoma, xa buya kuwela ngaphaya kwenzonzobila ukuze budibane nemimoya, xa, phantsi kwempembelelo yalo manyano luphindwe kathathu, ilizwe lethu liya kukhanyela wonke umgaqo woMgaqo-siseko walo njengorhulumente wobuProtestanti noweriphabhlikhi, lize lenze amalungiselelo okusasazwa kobuxoki neenkohliso zobupopu, ngoko ke sinokwazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sisondele.”

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

> “Njengoko ukusondela kwemikhosi yamaRoma kwakungumqondiso kubafundi wentshabalalo eyayiza kufikela iYerusalem, ngokunjalo oku kuwexuka kunokuba ngumqondiso kuthi wokuba umda wokunyamezela kukaThixo ufikeleleke, wokuba umlinganiselo wobugwenxa besizwe sethu ugcwele, nokuba ingelosi yenceba iselungiselela ukunduluka kwayo, ingaze iphinde ibuye. Baya kuthi ngoko abantu bakaThixo baphoswe kwezo meko zembandezelo neentsizi ezichazwe ngabaprofeti njengexesha lembandezelo kaYakobi. Izikhalo zabo bathembekileyo, batshutshiswayo, ziyenyuka ziye ezulwini. Kwaye njengoko igazi likaAbheli lalikhala lisemhlabeni, ngokunjalo kukho namazwi akhalayo kuThixo ephuma emangcwabeni abafel’ ukholo, kumangcwaba olwandle, emiqolombeni yeentaba, kwiingcwaba zeenqolobane zeekonventi: ‘Koda kube nini na, Nkosi, ingcwele nenyanisekileyo, ungaligwebi, ungaliphindezeli na igazi lethu kwabo bahleli emhlabeni?’”

> “The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

> “INkosi iyawenza umsebenzi waYo. Lonke izulu liyavuseleleka. UMgwebi womhlaba wonke sele eza kusuka aze amisele ubulungisa ngegunya laKhe elinyelisiweyo. Uphawu lokuhlangulwa luya kubekwa phezu kwabantu abagcina imithetho kaThixo, abawuhlonelayo umthetho waKhe, nabalayo uphawu lwerhamncwa okanye lomfanekiso walo.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

> “UThixo utyhile oko kuza kwenzeka ngemihla yokugqibela, ukuze abantu baKhe balungiselelwe ukuma ngokuchasene nesaqhwithi sokuchasana nengqumbo. Abo balunyukisiweyo ngeziganeko eziphambi kwabo mabangahlali benolindelo oluzolileyo lwesaqhwithi esizayo, bezithuthuzela ngokuthi iNkosi iya kubafihla abathembekileyo baYo ngemini yembandezelo. Simele sibe njengabantu abalindele iNkosi yabo, kungekhona ngokulinda nje ngokungasebenzi, kodwa ngomsebenzi onyanisekileyo, sinokholo olungagungqiyo. Eli asiseloxesha ngoku lokuvumela iingqondo zethu zixakekiswe zizinto ezingabalulekanga kangako. Xa abantu belele, uSathana usebenza ngenkuthalo elungisa izinto ukuze abantu beNkosi bangafumani nceba okanye bulungisa. Intshukumo yeCawa ngoku iqhubela phambili ebumnyameni. Iinkokeli ziyawufihla owona mba uyinyaniso, yaye abaninzi abamanyana kule ntshukumo abaziboni ngokwabo apho umqukuqelo ongaphantsi usingise khona. Iingxelo zayo zithambile yaye ngokubonakalayo zingezobuKristu, kodwa xa ithe yathetha iya kutyhila umoya wenamba. Luxanduva lwethu ukwenza konke okusemandleni ethu ukuthintela ingozi esongelayo. Simele sizame ukususa ikhethe ngokuzibeka ekukhanyeni okufanelekileyo phambi kwabantu. Simele ukubazisela umbuzo wokwenene okhoyo embambanweni, ngaloo ndlela simise olona qhankqalazo lusebenzayo ngokuchasene namanyathelo okuthintela inkululeko yesazela. Simele ukuphengulula iziBhalo kwaye sikwazi ukunika isizathu sokholo lwethu. Utsho umprofeti: ‘Abakhohlakeleyo baya kwenza ngobukhohlakele; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda.’ Testimonies, volume 5, 451, 452.”

When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.

Xa “intshukumo yeCawa” “iya kuthetha, iya kutyhila umoya wenamba.” Ezi ziqendu zine zichaza ukuba emthethweni weCawa iUnited States “iya kuziqhawula ngokupheleleyo kubulungisa.” Emthethweni weCawa “ixesha lifikile lokusebenza okumangalisayo kukaSathana.” Emthethweni weCawa umanyano oluntlantlathu luyazaliseka. Emthethweni weCawa iUnited States “iyawalahla onke umgaqo-siseko woMgaqo-siseko wayo njengorhulumente wobuProtestanti nowoburiphabhlikhi”, yaye kananjalo “benza amalungiselelo okusasazwa kobuxoki neenkohliso zobupopu.” Lowo mthetho weCawa “ungumqondiso kuthi wokuba umda wokunyamezela kukaThixo ufikelelwe, wokuba umlinganiselo wobugwenxa besizwe sethu uzalisekile, nokuba ingelosi yenceba sele iza kumka ngendiza yayo, ingaze iphinde ibuye.” Lowo mqondiso wafanekiselwa sisilumkiso esanikwa nguYesu esichaza isikizi sokuphanzisa esathethwa nguDaniyeli umprofeti. Kulapho umthandazo owanikelwa ngabafeli-nkolo betywina lesihlanu othi, “Koda kube nini na, Nkosi, wena ungcwele noyinyaniso, ungagwebi ungaphindezelanga igazi lethu kwabahlala emhlabeni?” uzalisekiswa. Kwangokunjalo kuloo phawu lendlela iintombi eziziziyatha nezizilumkileyo zibonakalisa iimpawu zazo.

At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.

Ngomthetho weCawa, iUnited States “iyazikhaba zonke izimiso zoMgaqo-siseko wayo.” Ixesha apho lo msebenzi waqalisa ukufezekiswa laqala ngoMthetho wePatriot ngo-2001. Ukusukela ngo-2001 kude kube ngumthetho weCawa kumela umsebenzi oqhubekekayo wokukhaba uMgaqo-siseko. Lo msebenzi uqhubekekayo uhambelana nomgca wesiprofeto apho ukwakhiwa komfanekiso werhamncwa kufezekiswa khona. Umgca womfanekiso werhamncwa unokubonakala ngathi untsonkothe ngakumbi kancinci, kodwa loo ntsonkothelo ifanele ukuqondwa. Okwenza umgca womfanekiso werhamncwa ube ntshuntshe kukuba umele imigca emibini.

For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.

Kuba irhamncwa lomhlaba le migca mibini ziimpondo zeRiphabhlikhi nobuProtestanti. Ezo mpondo zimbini zidibana kulwalamano lwecawa norhulumente, zize ngaloo ndlela zizalise ukusekwa komfanekiso werhamncwa. Ngoko ke umgca wokusekwa komfanekiso werhamncwa unemigca emibini ngaphakathi komgca omnye, kuba iimpondo zeRiphabhlikhi nezobuProtestanti zihamba ngokungqamana enye nenye kuyo yonke imbali, kodwa imigca yazo nganye ikwanobungqina bayo obuprofetikayo ekufuneka ibuthwale. Umgca omnye wobuprofeti, onezihloko ezimbini ezihamba ngokungqamana, unzima ngakumbi kunokuphawula nje iimpawu zendlela zezenzo zezopolitiko ezimele ukuthetha okunxulumene noMgaqo-siseko.

The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.

Imigca emibini yeempondo zeRiphabhlikhi nezobuProtestanti iyanda ukwenziwa nzima yinyaniso yesiprofeto yokuba ngaphakathi kophondo lweRiphabhlikhi kukho imbali yomzabalazo phakathi kwamaDemokhrasi axhasa ubukhoboka namaRiphabhlikhi achasene nobukhoboka; yaye ngaphezu koko, ngaphakathi kophondo lwamaProtestanti kukho inkqubo eqhubekayo yokuvavanywa elandela iintombi ezilumkileyo neeziziyatha ngaphakathi kwimbali yophondo lwamaProtestanti. Sekunjalo, kubaluleke kakhulu ukuzinzisa ezi nyaniso.

Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.

Ngaphakathi kumgca omelweyo ziimpondo ezimbini zerhamncwa lasemhlabeni kukho umzekeliso ohambelanayo wokuba umntu abe enza isimilo sikaKristu okanye isimilo sikaSathana, nto leyo elingana nokwenza umfanekiso kaKristu okanye umfanekiso werhamncwa; kuba kulo mongo “irhamncwa” limela isidalwa esidaliweyo ngokuchaseneyo noMdali. Ukwenziwa kwezi mpawu kufezekiswa ngaphakathi phakathi kwabantu bonke, kuba xa ixesha lokuvavanywa livaliwe kukho amaqela amabini kuphela. Ukwenziwa kwazo kukwafezekiswa nangaphandle ngomanyano oluphakathi kwamandla obupapa neZizwe eziManyeneyo.

So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.

Ngoko ke, ixesha lokuvavanywa kokusekwa komfanekiso werhamncwa laqala ngo-2001, yaye liphela kumthetho weCawa eUnited States. Ngelo xesha, imbali yesiprofeto yeempondo ezimbini zerhamncwa lasemhlabeni ibonisa impikiswano yangaphakathi neyaphandle ngaphakathi kweempondo zazo ngokwahlukileyo, nokuba yeyenkolo okanye yezopolitiko, yaye ikwabhekisa kumzabalazo phakathi kwezi mpondo zimbini ngokwazo.

The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.

Umthetho weCawa ngeCawa eUnited States umele isilumkiso sokusaba uYesu awasichaza njenge “lisikizi lencithakalo.” Umthetho weCawa ngeCawa eUnited States sisiphelo sexesha elaqala ngo-2001. I-Patriot Act yayili “lisikizi lencithakalo ekwathethwe ngalo nguDaniyeli”, yaza yachongwa nguYesu njengomqondiso wokusaba ekutshatyalalisweni okuzayo.

The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.

I-Patriot Act iquka ukukhanya kwesiprofeto sango-1888, kunye neBlair Bill. Ngoko ke i-Patriot Act ikwaqulethe ngokwesiprofeto umfuziselo womthetho weCawa, ngoko ixesha elisusela ku-2001 liqala ngomthetho weCawa njengoko umelwe ngumfuziselo ka-1888—Blair Bill, 2001—Patriot Act, yaye liphela ngomthetho weCawa.

The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.

Isilumkiso sokusaba ezixekweni ngo-2001 sifuzisela isilumkiso sokusaba eBhabheli ngexesha lomthetho weCawa. Umgwebo oza phezu kweUnited States ngexesha lomthetho weCawa ufuzisela umgwebo oza phezu kwehlabathi liphela xa uMikayeli esukuma nethuba lovavanyo loluntu livaliwe. Utyikityo lukaKristu njengoAlfa noOmega lumelwa ngokuphindaphindiweyo phakathi kweenyaniso ezimelwe yiBlair Bill ngo-1888, nayo yonke into emelwe ngu-1888, ephindwa ngo-2001.

2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.

U-2001, owawufuziselwa ngu-1888, awumeli nje kuphela umqondiso wokubaleka njengoko umelwe lisikizi lentshabalalo, kodwa wawumelwe kwanango-66 AD nokungqingwa kukaCestius. Ukungqingwa kukaTitus ngo-70 AD kumela umthetho weCawa eUnited States. Umthetho weCawa eUnited States umelwe ngunyaka ka-321 nangomthetho wokuqala weCawa kaConstantine, yaye u-538 umele ixesha apho uhlanga lokugqibela lomhlaba lunikezela kumqondiso werhamncwa.

2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.

U-2001 ngu-1888, uCestius nonyaka ka-66 AD. Umthetho weCawa nguTitus neminyaka ka-70 no-321. U-2001 ukwangubhaptizo lukaYesu, nokuhla kwaKhe kwisiTyhilelo isahluko seshumi ngomhla we-11 kuAgasti, 1840. Zonke ezi mpawu zinegalelo kumgca woMgaqo-siseko.

The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.

Imbali yobuprofeti ye-United States ihamba ngokungqamana nembali ye-Adventism. Ngo-1798 ubupopu bamkela inxeba labo elibulalayo, yaye u-1798 waba lixesha lesiphelo apho inxalenye yeziprofeto zikaDaniyeli eyayinxulumene nembali yesithunywa sokuqala nesesibini seSityhilelo seshumi elinesine yatyhilwa. Apho ke ngo-1798 kuphawulwa ukuqala kobuprofeti be-Adventism, yaye ngo-1798 irhamncwa lomhlaba elineempondo ezifana nezegusha laba bubukumkani besithandathu bobuprofeti beBhayibhile.

1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.

Unyaka ka-1798 wandulelwa ziziphawuli ezithathu zesiprofeto ezinxulumene nomgca werhamncwa lomhlaba, yaye ngenxa yoko zinxulumene nokuthetha kweUnited States, nangoMgaqo-siseko weUnited States. Ezo ziphawuli zintathu yayiyiSibhengezo seNkululeko, esathethwa ngo-1776, kwalandela uMgaqo-siseko ngo-1789, kwaza ke kwalandela iMithetho yeAlien and Sedition ka-1798.

Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.

Ezo mpawu zintathu zendlela zibhekisa kumgca wesiprofeto woMgaqo-siseko, yaye ziphawula ukuqala kobukumkani besithandathu besiprofeto seBhayibhile. Umthetho weCawa yiwo ukuphela kolawulo lobukumkani besithandathu besiprofeto seBhayibhile, yaye ngoko ke, ngokunyaniseka kwesidingo sesiprofeto, kumele kubekho iimpawu zendlela ezintathu ezandulela isiphelo, njengoko kwakumelwe ziimpawu zendlela ezintathu ezandulela ukuqala kwaso.

In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.

Ngo-2001, ekuweni kweenqaba, iPatriot Act, ifanekiselwa nguMthetho oyilwayo kaBlair ka-1888, kunye novukelo olubonakalayo lobunkokeli bama-Adventist kwiNgqungquthela Jikelele yaseMinneapolis. Uvukelo olathi ingelosi yaxelela uDade White ukuba lwalufanekiselwa luvukelo olwaqhutywa nxamnye noMoses nguKora, uDathan noAbhiram, lukwafanekiselwa lubhaptizo lukaKristu ngo-27 AD, ukunqandwa kobuSilamsi ngoAgasti 11, 1840, neSibhengezo seNkululeko ngo-1776, kwanangokunjalo “lisikizi lencithakalo, ekwathethwa ngalo nguDaniyeli umprofeti” njengophawu lokusabela kubushushu bomsindo ozayo, njengoko lumelwe nguCestius no-66 AD.

If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.

Ukuba usenokukhumbula ukuba umgca wesiprofeto esesiwucingayo ngoku ngumgca woMgaqo-siseko waseUnited States, yonke imigca yesiprofeto ekhankanywe ngasentla inegalelo kuyo yaye imisela umxholo wesiprofeto omelwe ngumgca woMgaqo-siseko. Noko ke, umgca obonakala ngathi ngowona unxibelelene kakhulu ngulo womfanekiso werhamncwa. Umfanekiso werhamncwa ngumfanekiso werhamncwa lobupopu, elimelelwa njengorhamncwa olunomfazi olawula phezu kwalo, nto leyo eyindibaniselwano yecawa norhulumente, icawa ilawula olo lwalamano. Ukuze iUnited States yenze umfanekiso werhamncwa, ubuProtestanti obuwileyo bufanele bulawule urhulumente kangangokuba urhulumente uya kupasisa aze anyanzelise imimiselo yonqulo, yaye ekugqibeleni umthetho weCawa.

As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.

Njengoko inkqubo yokubunjwa komfanekiso werhamncwa izalisekiswa, uMgaqo-siseko, owabhalwa ngomgaqo oyintloko uThomas Jefferson awawubhalayo njengokuthi “ukwahlulwa kwecawa norhulumente,” uza kubhukuqwa. Xa uphondo lwamaProtestanti lunamandla okukhokela uphondo lweRiphabhlikhi ukuba luphumeze imiyalelo yonqulo, yona kanye intliziyo yoMgaqo-siseko iyakrazulwa, ngaloo ndlela unolwalamano lwesiprofeto phakathi komgca woMgaqo-siseko nomgca womfanekiso werhamncwa.

The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.

Ixesha apho umfanekiso werhamncwa usenziwa laqala ngowe-2001, ngoMthetho wePatriot Act, yaye liphela emthethweni weCawa, xa uphawu lwerhamncwa lunyanzeliswa. Ngethuba lalo xesha imvula yasemva iyafefezelwa, kuba imvula yasemva iqalisa ukuhla xa ingelosi enamandla yeSityhilelo seshumi elinesibhozo isehla ize ikhanyise ihlabathi ngozuko lwaYo, nto leyo, ngokukaDade White, eya kwenzeka xa izakhiwo ezikhulu zesiXeko saseNew York zisiwa phantsi ngokuchukunyiswa kweNkosi.

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

> “Imvula yamva iya kunethwa phezu kwabantu bakaThixo. Ingelosi enamandla iya kuhla ivela ezulwini, yaye umhlaba wonke uya kukhanyiswa bubuqaqawuli bayo.” Review and Herald, Epreli 21, 1891.

The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.

Ixesha lokufefa kwemvula yasemva limela ixesha apho ingqolowa nokhula lwesizukulwana sokugqibela soBuvangeli bama-Adventisti kuhluzwa kuze kuhlanjululwe. Oko kuhluzwa nokuhlanjululwa kuphela emthethweni weCawa, yaye iintombi ezizizilumko ezineoli xa kufika intlekele yomthetho weCawa, zitywinwa, kuze ke uMoya oyiNgcwele athululwe ngaphandle komlinganiselo de uMikayeli eme, lize livalwe ixesha lovavanyo lwabantu.

During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.

Ngexesha lokwenziwa komfanekiso werhamncwa eUnited States, imvula yasemva iya kube ifafaza; yaye ngexesha lokwenziwa komfanekiso werhamncwa ehlabathini, imvula yasemva iya kuthululwa ngaphandle komlinganiselo.

In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.

Ngo-2001 kwaqalisa ukuvavanywa kwebandla lamaSeventh-day Adventist laseLawodike, njengoko kwafanekiselwa ngamaProtestanti omhla we-11 Agasti 1840, nangakwaSirayeli wamandulo xa uKristu wabhaptizwayo.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> “Ixesha lovavanyo selifikile phezu kwethu, kuba isikhalo esikhulu sengelosi yesithathu sele siqalile ekutyhilweni kobulungisa bukaKristu, uMkhululi oxolela isono. Esi sisiqalo sokukhanya kwengelosi obuqaqawuli bayo buya kuzalisa umhlaba wonke.” Selected Messages, incwadi 1, 362.

The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.

Inkqubo yokuvavanywa yokugqibela yabantu bomnqophiso wangaphambili iqala xa ukukhanya kwengelosi yeSityhilelo ishumi elinesibhozo kuqalisa ukuveza umyalezo waYo. Umyalezo waYo ukwamelwe nakwiindinyana ezintathu zokuqala zesahluko seshumi elinesibhozo seSityhilelo, yaye ezo ndinyana zintathu, ngokukaDade White, zazalisekiswa xa izakhiwo ezikhulu zesiXeko saseNew York zawa.

The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.

Inkqubo yokuvavanywa yaqala ngoko ke, njengoko imelwe nguYohane kwisahluko seshumi seSityhilelo. Uvavanyo lwalukukuba uya kuyithabatha na incwadana encinane eyayisesandleni sengelosi, uze emva koko uyidle. Ngeli xesha lovavanyo, ngoxa imvula yamva itshizwa, iwele kuphela phezu kwabo bakhetha ukuyithabatha incwadana encinane bayidle.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Abaninzi, ngomlinganiselo omkhulu, baye basilela ukwamkela imvula yokuqala. Abazange bazifumane zonke iinzuzo athe uThixo ngolo hlobo wababonelela ngazo. Balindele ukuba ukuswela oko kuya kuzaliswa yimvula yamva. Xa ubuninzi obutyebileyo bobabalo buya kunikelwa, baceba ukuvula iintliziyo zabo ukuze bakwamkele. Benza impazamo eyoyikekayo. Umsebenzi athe uThixo wawuqala entliziyweni yomntu ekunikeni ukukhanya kwaKhe nolwazi lwaKhe, kufuneka uqhubeke ngokungapheziyo. Umntu ngamnye kufuneka aqonde ukuswela kwakhe siqu. Intliziyo kufuneka ikhutshelwe ngaphandle konke ukungcola, ihlanjululwe ukuze uMoya ahlale ngaphakathi. Kwakungokuvuma nokuyeka isono, ngomthandazo onyanisekileyo nangokuzinikela kwabo kuThixo, apho abafundi bokuqala bazilungiselela ukuthululwa koMoya oyiNgcwele ngoMhla wePentekoste. Umsebenzi lowo mnye, kuphela nje ngokomlinganiselo omkhulu ngakumbi, kufuneka wenziwe ngoku. Ngelo xesha umsebenzi ongumntu kwakufuneka kuphela acele intsikelelo, alindele iNkosi ukuba iwugqibelele umsebenzi omalunga naye. NguThixo owaqalayo umsebenzi, yaye Yena uya kuwugqiba umsebenzi waKhe, emenza umntu aphelele kuYesu Kristu. Kodwa makungabikho kutyeshelwa kobabalo obumelwe yimvula yokuqala. Kuphela ngabo bahamba ngokokukhanya abanako abasele benako abaya kwamkela ukukhanya okukhulu ngakumbi. Ngaphandle kokuba siqhubeleka yonke imihla ekuboniseni iimpawu zobuKristu ezisebenzayo, asiyi kuqonda izibonakaliso zoMoya oyiNgcwele kwimvula yamva. Inokuba iyana phezu kweentliziyo ezisingqongileyo macala onke, kodwa thina asiyi kuyibona okanye siyamkele.” Testimonies to Ministers, 506, 507.

Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.

Abo bayityayo umyalezo ka-2001 babefumana umyalezo owawufanelekile ngelo xesha, kodwa babemelwe ukuba bavavanywe ukuze kubonakale ukuba ngenene bawungenisile na umyalezo ngaphakathi kwabo waba ngamava alungiselelwe itywina likaThixo. Ngoko ke, ngelo xesha imvula yasemva imelwa njengokufefezwa, kuba ingqolowa nokhula kusekunye. Ngenxa yoko, uDade White uthi, “Isenokuba isiwa ezintliziyweni ezisijikelezileyo macala onke, kodwa asiyi kuyibona okanye siyamkele.” Xa abalumkileyo behlulwe kwabazizidenge, imvula yasemva ke ngoko ithululwa ngaphandle komlinganiselo, njengoko kwakunjalo ngePentekoste, emela umthetho weCawa.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Kwakhona, le mizekeliso ifundisa ukuba akuyi kubakho xesha lokuvavanywa emva komgwebo. Xa umsebenzi weendaba ezilungileyo ugqityiwe, kulandele ngoko nangoko ukwahlulwa phakathi kwabalungileyo nabakhohlakeleyo, yaye isiphelo seqela ngalinye simiselwa ngonaphakade.” Christ’s Object Lessons, 123.

The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.

Ixesha lokutshizwa kwemvula yamva, elilandelwa lixesha apho imvula yamva ithululwa khona ngaphandle komlinganiselo, nalo limelwe njengamaxesha amabini apho umgwebo uzalisekiswa phezu kwabantu bakaThixo. Ixesha lokuqala lomgwebo phezu kwabantu bakaThixo laqala ngendlu kaThixo ngoSeptemba 11, 2001, yaye emgwebeni womthetho weCawa umgwebo ke ngoko uyazalisekiswa ngenxa yomhlambi kaThixo omnye abasabela okanye abawukhaba umemezo omkhulu wengelosi yesithathu oqala ngomthetho weCawa eUnited States, uze uphele xa uMikayeli esukuma, livalwe novavanyo lwabantu.

The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.

Amaxesha amabini emvula yangasemva, akwakwakhona amaxesha amabini omgwebo oqala ngendlu kaThixo, aze ke uhambele komnye umhlambi kaThixo, akwakwakhona amaxesha amabini okwakheka komfanekiso werhamncwa.

Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.

Ngaphakathi kweyokuqala kwezo zithuba zimbini zesiprofeto, xa isigwebo sisiziswa phezu kwebandla likaThixo kwakunye ne-United States, kukho kanye loo mbali inye apho uphondo lweRiphabhlikhi nophondo lwamaProtestanti omabini agwetywayo. Kanye apho i-Adventism yaseLawodike iyakhutshwa emlonyeni weNkosi, i-United States izalisa indebe yayo yovavanyo, yaye intshabalalo yesizwe isiziswa phezu kwelo lizwe, aze ngoko uSathana abonakale aze aqalise umsebenzi wakhe omangalisayo. Ikhulu elinamashumi amane anesine amawaka liyatywinwa lize liphakanyiswe njengomqondiso ngexesha lomthetho weCawa.

We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”

Sazisiwe ukuba akunakwenzeka ukunika naluphi na uluvo “ngamava abantu bakaThixo abaya kuba besaphila emhlabeni xa uzuko lwasezulwini nokuphindwa kweentshutshiso zexesha elidlulileyo kudityanisiwe.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.

> “USathana ungumfundi weBhayibhile okhutheleyo. Uyazi ukuba ixesha lakhe lifutshane, yaye ufunelela kuyo yonke indawo ukuthintela umsebenzi weNkosi kulo mhlaba. Akunakwenzeka ukunika naluphi na uluvo ngamava abantu bakaThixo abaya kuba besaphila emhlabeni xa uzuko lwasezulwini nokuphindwa kweentshutshiso zexesha elidlulileyo kudityanisiwe. Baya kuhamba ekukhanyeni okuvela etroneni kaThixo. Ngabathunywa bezulu kuya kubakho unxibelelwano oluqhubekayo phakathi kwezulu nomhlaba. Kwaye uSathana, engqongwe zizithunywa ezikhohlakeleyo, ezibanga ukuba unguThixo, uya kwenza imimangaliso yeentlobo zonke, ukuze akhohlise, ukuba kunokwenzeka, kwanabakhethiweyo. Abantu bakaThixo abayi kufumana ukhuseleko lwabo ekwenzeni imimangaliso, kuba uSathana uya kuyixelisa imimangaliso eya kwenziwa. Abantu bakaThixo abavavanyiweyo nabangqinisiswayo baya kufumana amandla abo kumqondiso ekuthethwe ngawo kwiEksodus 31:12–18. Bamele ukuma ngokuqinileyo phezu kwelizwi eliphilayo: ‘Kulotshiwe.’ Lo kuphela kwesiseko abanokuma kuso ngokhuseleko. Abo baphule umnqophiso wabo noThixo ngaloo mini baya kuba bengenaye uThixo yaye bengenathemba.” Testimonies, volume 9, 16.

The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”

Ukuphindwa kweentshutshiso zangaphambili kuqalisa ngomthetho weCawa eUnited States, kuba uSathana uqala umsebenzi wakhe omangalisayo ngelo xesha, yaye iintombi ezizizilumko, esele “zivavanyiwe zaza zafunyanwa zithembekile,” ziya kuthi ngoko “zihambe ekukhanyeni okuvela etroneni kaThixo.” Oku kuya kufezekiswa ngomsebenzi weengelosi, kuba “ngabangeengelosi kuya kubakho unxibelelwano olungapheliyo phakathi kwezulu nomhlaba.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abathanjisiweyo abemi ecaleni kweNkosi yehlabathi lonke, banaso isikhundla esasakha sanikwa uSathana njengokerubhi ogqumayo. Ngezidalwa ezingcwele ezirhangqe itrone yakhe, iNkosi igcina unxibelelwano olungapheliyo nabemi bomhlaba. Ioli yegolide imele ubabalo uThixo agcina ngalo izibane zamakholwa zibonelelwe, ukuze zingadanyazi zize zicime. Ukuba bekungengokuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “UThixo uyahlaziswa xa singazifumani izigidimi asithumelela zona. Ngale ndlela siyala ioli yegolide abeya kuyithululela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa kuya kuvakala ubizo, ‘Nantso, umyeni uyeza; phumani niye kumkhawulela,’ abo bangayamkelanga ioli engcwele, abangalugcinanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi ezizizidenge, ukuba abalungele ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okufumana ioli, yaye ubomi babo buyatshabalala. Kodwa ukuba uMoya oyiNgcwele kaThixo ucelwa, ukuba siyabongoza, njengoko wenzayo uMoses, sithi, ‘Ndibonise ubuqaqawuli bakho,’ uthando lukaThixo luya kuthululelwa ezintliziyweni zethu. Ngeemibhobho zegolide, ioli yegolide iya kudluliselwa kuthi. ‘Akungamandla, akungagunya, kungoMoya wam; utsho uYehova wemikhosi.’ Ngokwamkela imitha eqaqambileyo yeLanga loBulungisa, abantwana bakaThixo bakhanya njengezibane ehlabathini.” Review and Herald, Julayi 20, 1897.

The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.

Abalumkileyo ngabo batywiniweyo kwiSityhilelo isahluko sesixhenxe nakuHezekile isahluko sesithoba, yaye bamiselwe ngokuchaseneyo nezidenge ezimhlazisayo iNkosi ngokwala “iimbhengezo ezithumelayo.” Izidenge ngabo “abaphule umnqophiso wabo noThixo, abaya kuthi ngaloo mini babe bengenaye uThixo, bengenathemba.” Ezo ndidi zimbini zavavanywa zaza zasiwa kwinqanaba apho zabonakalalisa isimilo sazo ngokusekelwe ekubeni zamkela okanye zala umyalezo welo xesha. Umyalezo welo xesha ukusukela ngoSeptemba 11, 2001, ubunguwo umyalezo wemvula yasekupheleni.

The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.

Umyalezo wemvula yokugqibela uqondwa ngendlela yendlela yomgca phezu komgca njengoko ibekwe ku-Isaya isahluko samashumi amabini anesibhozo. Indlela yomgca phezu komgca yindlela emiselwe nguThixo yokufunda iBhayibhile, yaye ngenxa yoko ukwala loo ndlela asikokwala kuphela umyalezo omelwe ngokusetyenziswa komgca phezu komgca, apha kancinane nalaphaya kancinane, koko kukwala noMniki waloo ndlela.

Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.

Ngenxa yemida ephefumlelweyo etyhilwe kwinkqubo yokuvavanywa ekhokelela ekutywinweni kwamakhulu alikhulu anamashumi amane anesine amawaka, kuyacaca ukuba ekuphela kwendlela umntwana kaThixo anokudlula ngayo kwimbali apho “uzuko lwasezulwini nokuphindaphindwa kweentshutshiso zexesha elidluleyo zixutywe kunye,” kukuba abe kumava apho ukukhanya okuvela etroneni kaThixo kunokwaziwa. Kufuneka kwaziwe, kungenjalo akunamsebenzi, size silahleke.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Asimele silinde imvula yokugqibela. Iza phezu kwabo bonke abaya kuyiqonda baze bazenzele eyabo umbethe neemvula zobabalo ezisiwa phezu kwethu. Xa siqokelela amaqhekeza okukhanya, xa siwaxabisa amafesane aqinisekileyo kaThixo, othanda ukuba simthembe Yena, ngoko zonke izithembiso ziya kuzaliseka. [uIsaya 61:11 ucaphuniwe.] Umhlaba wonke umele ukuzaliswa luzuko lukaThixo.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.

Ngexesha elaqala xa ingelosi yeSityhilelo ishumi elinesibhozo yazalisa umhlaba wonke ngobuqaqawuli baYo, liqala ngoSeptemba 11, 2001, imvula yasemva iye yeza kuphela “phezu” kwabo “aba” “baqondileyo baza bazisebenzisa izolo neenkqwithela zobabalo ezo” “ziwela phezu kwethu.” “Impazamo enkulu” eyachongwa ngaphambili nguDade White, yaba xa iintombi ezizizidenge zacinga ukuba zinokulinda de imvula yasemva ithululwe ngaphandle komlinganiselo, kuba ngoko zazicinga ukuba zinokubuyisela oko kuzisileyo. Akunjalo; kuphela ngabo bakhulayo ekuqondeni kwabo kweLizwi likaThixo lesiprofeto abafumana ukukhanya okungakumbi.

As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.

Njengoko sisiqukumbela esi sihloko, ingongoma endifuna ukuyicacisa inxulumene nenjongo yeli xesha lovavanyo esikulo ngoku. Ukuba siza “kuhamba ekukhanyeni okuvela etroneni kaThixo” ngexesha xa iintshutshiso zexesha elidlulileyo ziphindwa, kuya kufuneka silazi kakuhle iLizwi lesiprofeto kwangaphambi kwengxaki.

In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.

Kwisahluko sokuqala, uDaniyeli namadoda amathathu afanelekayo babeselugqibelele kakade uqeqesho lwabo ngaphambi kokuba bangene kuvavanyo lukaNebhukadenetsare. Kangangeentsuku ezingamashumi amane uKristu wayivulela ukuqonda kwabafundi iLizwi lesiprofeto ngaphambi kweentsuku ezilishumi apho abafundi bagqibelelisa ubunye babo. Emva koko kweza iPentekoste, efuzisela umthetho weCawa.

In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.

Kwisahluko sesithathu sikaDaniyeli, uShadraki, uMeshaki noAbhednego baxelela uNebhukadenetsare ukuba babengadingi xesha longezelelekileyo, kuba babesele bezinzile ngoko babeza kukwenza ngexesha lovavanyo lomthetho weCawa. Ukuthembeka kwabo kwandiswa xa bahamba ezikweni kunye noKristu, yaye umyalezo ababesele bezinzile kuwo ngaphambi kovavanyo wathwalwa wasiwa kuwo wonke umhlaba owawusaziwa ngelo xesha ngazo zonke izidwangube ezazindwendwele ezabona ummangaliso ezikweni.

We will continue these thoughts in the next article.

Siza kuqhubekeka ezi ngcinga kwinqaku elilandelayo.

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