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

Incwadi kaDaniyeli - Inombolo Eyikhulu Namashumi Amathathu Nanhlanu

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

Amazwi Esiprofetho Ka-1776, 1789, no-1798: Isingeniso Sokubekwa Kophawu 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.

Umlando ka-1776, 1789 no-1798 ubonisa umlando wokubekwa uphawu kwabayi ikhulu namashumi amane nane ezinkulungwane. Ngosuku ngalunye lwalezo zinsuku, isilo somhlaba sakhuluma. Lezi zimpawu zendlela ezintathu ezifanekiselwa izikhathi ezintathu lapho isilo somhlaba sakhuluma khona, zihambisana namazwi amathathu kaKristu ngoSepthemba 11, 2001, ngoJulayi, 2023 kanye nomthetho weSonto osuzayo maduze.

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

> NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, linjengelecilongo. IsAmbulo 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.

Ngayinye yalezo zimpawu zendlela ezintathu ezikhulunywayo ikhomba “ukukhala” okwandayo kosizi lwesithathu, oluyilo futhi icilongo lesixwayiso lesikhombisa, futhi icilongo liyizwi.

> 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.

> Memeza kakhulu, ungagodli; phakamisa izwi lakho njengecilongo, utshele abantu bami isiphambeko sabo, nendlu kaJakobe izono zabo. U-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.

Izwi ophondweni lamaProthestani ngoSepthemba 11, 2001, kwakuyizwi labalindi libiza ubu-Adventist baseLawodikeya ukuba buphindele ezindleleni zakudala zikaJeremiya, kodwa ibandla labaklolodayo lanqaba 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.

> Isho kanje iNkosi: Yimani ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle na? nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kepha bona bathi: Asiyikuhamba ngayo. Futhi ngamisa abalindi phezu kwenu, ngathi: Lalelani izwi lecilongo. Kepha bona bathi: Asiyikulalela. Jeremiya 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.

Izwi likaJulayi, 2023 kwakungukuvuka futhi kwenkonzo ye-Future for America, eyayithule kusukela ekudumazekeni kokuqala ngoJulayi 18, 2020. Njengokumenyezelwa kukaJohane ngoMesiya owayesezofika masinyane, nanjengokumenyezelwa kukaJustinian ngo-antichrist owayesezofika masinyane, i-Future for America yabona ukuthi ikusasa laseMelika lase lizoshintshwa ingunaphakade ngomthetho weSonto owawuseduze ukufika, nangokukhala kwecilongo lesikhombisa kuleyo ndawo ephawulayo. Izwi lomemezayo ehlane laliyizwi 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.

Izwi lesibili leSambulo isahluko seshumi nesishiyagalombili likhaliswa emthethweni weSonto osuzayo maduze, lapho kwenzeka ukukhuluma kodrako ngesilo somhlaba. Kulapho-ke “imbongolo” ishaywa khona okwesithathu, bese “imbongolo” iyakhuluma. Imbongolo yashaywa ngokushesha ngemva kukaSepthemba 11, 2001, ngemva kuka-Okthoba 7, 2023, bese iphinde ishaywe futhi emthethweni weSonto osuzayo maduze, lapho ikhuluma khona. Ebufakazini bukaBalami yaphambukiswa endleleni yingelosi, futhi ingelosi imelela izingelosi ezine eziyalwe ukuba zibambe imimoya emine yobuSulumane, kodwa emthethweni weSonto imbongolo yobuSulumane iyakhuluma ngomsindo wecilongo lesikhombisa, elingumaye wesithathu futhi.

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 we-Islamu, obulibele kusukela ngoJulayi 18, 2020, ukhuluma khona, ngoba ngaleso sikhathi awusayikubambezeleka. Kukhona amazwi amaningi esikhathini sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, futhi leso sikhathi sandulela ukwahlulela kukaNkulunkulu okokusebenza okuqala ngomthetho weSonto ozayo maduze. Ukwahlulela kukaNkulunkulu okokusebenza kumelwe yizingelosi eziyisikhombisa, ezinezitsha eziyisikhombisa. Leso sikhathi siqala ngokuthululwa kukaMoya oNgcwele, futhi simelela ukuphindwa kwePhentekoste, lapho uMoya oNgcwele wathululwa khona futhi izilimi zomlilo zafakazela kuleso senzakalo. Ukuthululwa ngaleso sikhathi akusalinganiswa, ngoba uMoya oNgcwele usuthululwa ngaphandle kwesilinganiso.

> “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 ehlanganyela ekumemezeleni umlayezo wengelosi yesithathu izakukhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kubikezelwe umsebenzi wobubanzi bomhlaba wonke nowamandla angavamile. Inhlangano yokufika kukaKristu ka-1840–44 yaba ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu; umlayezo wengelosi yokuqala wathwalwa wayiswa kuzo zonke iziteshi zobuthunywa emhlabeni, kanti kwamanye amazwe kwaba khona intshisekelo enkulu kunazo zonke kwezenkolo eke yabonwa kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuzodlulwa ukunyakaza okunamandla ngaphansi kwesixwayiso sokugcina sengelosi 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 uyofana nowangosuku lwePhentekoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuqaleni kwevangeli, ukuze kubangele ukuhluma kwembewu eyigugu, kanjalo ‘imvula yokugcina’ iyakunikezwa 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 ka-11 Septhemba 2001 kwaqala ukubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, futhi uMoya oNgcwele wachithwa ngesilinganiso. Ukukalwa kwalokho kuthululwa kwavezwa emlandweni wePhentekoste, kuqala ekuvukeni kukaKristu, lapho ingelosi yakhuluma yathi, “Ndodana kaNkulunkulu, phuma, uYise uyakubiza,” njengoba nje uJesu wabiza uLazaru ukuba aphume ethuneni ngamazwi athi, “Lazaru, phuma.” Ngo-2023, uKristu wabiza amathambo omile, afileyo, ofakazi ababili 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 kokuvuka kukaKristu, waqala wenyukela kuYise, wabe esehla njengoba enza ngoSepthemba 11, 2001. Wase ebakhanyisela abafundi baKhe kancane kancane, njengoba kufanekiswa ngokuhlangana noMariya, abafundi ahlangana nabo wabafundisa endleleni eya e-Emawuse, bese emva kwalokho ebonakala kwabanye abafundi bonke. Izinsuku ezingamashumi amane wabafundisa abafundi ngaphambi kokwenyukela kwaKhe kokugcina; kwathi ngemva kwezinye izinsuku eziyishumi, bonke babenhliziyonye futhi besendaweni yinye, uMoya oNgcwele wathululwa ngaphandle kwesilinganiso.

> “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.

> “Lapho uJesu ehlangana nabafundi baKhe, wabakhumbuza amazwi ayewakhulume kubo ngaphambi kokufa kwaKhe, okungukuthi, konke kwakumelwe kugcwaliseke okwakulotshiwe emthethweni kaMose, nakubaprofethi, nakumaHubo mayelana naYe. ‘Wayese evula ukuqonda kwabo, ukuze baqonde imiBhalo, wathi kubo: Kunjalo kulotshiwe, futhi kwakufanele ukuba uKristu ahlupheke, avuke kwabafileyo ngosuku lwesithathu; nokuthi ukuphenduka nokuthethelelwa kwezono kushunyayelwe egameni laKhe phakathi kwezizwe zonke, kuqalwe eJerusalema. Nina ningofakazi balezi 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, izwi likaJesu lavusa ofakazi ababili abafileyo futhi laqala ukuvula ukuqonda kwabafundi baKhe ngazo zonke izinto ezilotshiwe emthethweni kaMose (izi“khawu eziyisikhombisa”), kubaprofethi (umfanekiso kaNebukhadinezari wezilwane), naseMahubweni (ukuhlangenwe nakho kukaMose neWundlu). Umsebenzi waKhe wokufundisa waqala ekuvukeni kwaKhe, futhi waqhubeka ukhula ezinsukwini ezingamashumi amane ezalandela. Waqala ngesicelo saKhe sokudla.

> 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.

> Kwathi besengakholwa ngenxa yentokozo, bemangala, wathi kubo: Ninakho yini lapha ukudla na? Base bemnika ucezu lwenhlanzi ethosiwe, nolwezinyosi. Wakuthatha, wadla phambi kwabo. Wayesethi kubo: Yilawa amazwi engawakhuluma kini, ngisese nani, okokuba kumelwe kugcwaliseke konke okulotshiweyo ngomthetho kaMose, nakubaprofethi, nasemaHubweni, ngami. 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.

Umkhuleko wawuyisibonakaliso esiyinhloko emlandweni oqhubekayo, futhi umlando osukela ekuvukeni kukaKristu waze wenyukela ezulwini ezinsukwini ezingamashumi amane kamuva, washiya izinsuku eziyishumi (ishumi liyisivivinyo) ukuya ePhentekoste, lapho uMoya oNgcwele wawuzothululwa khona ngaphandle kwesilinganiso. Ukuvuka kwakhe, ukwenyukela kwakhe ezulwini, kulandelwa ukwehla kwakhe futhi, kumela uSepthemba 11, 2001. UJulayi, 2023 umele ukuphela kwezinsuku ezingamashumi amane, futhi izinsuku eziyishumi ezilandela uJulayi, 2023 ziholela emthethweni weSonto osuzayo maduze. Kuleso sikhathi sokugcina sezinsuku eziyishumi, ubunye nomkhuleko kuyisibonakaliso. Ubunye bumelwe yisiprofetho sokuqala sikaHezekeli esahlukweni samashumi amathathu nesikhombisa, esahlanganisa amathambo, imisipha nenyama. Isiprofetho sesibili sikaHezekeli sasingukuphefumula kwemimoya emine, futhi umoya uwuphawu lomkhuleko. Kulezo zinsuku zokugcina eziyishumi abayizinkulungwane eziyikhulu namashumi amane nane bayabekwa uphawu, njengoba bebemelwe ngaphambili nguLazaru.

> “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.

> “Lesi kwakuyisizathu sokubambezeleka Kwakhe ukuya eBethaniya. Lesi simangaliso esiyisicoco, ukuvuswa kukaLazaru, sasiyobeka uphawu lukaNkulunkulu emsebenzini Wakhe nasekubangeni Kwakhe ubuNkulunkulu.” 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.

Akusibo nje kuphela ukuthi izintombi ezihlakaniphileyo zifakwa uphawu phakathi nalesi simangaliso sokugcotshwa komqhele, kodwa nezintombi eziyiziwula nazo zifakwa uphawu ohlangothini olungalungile lwale ndaba.

> “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.

> “Isimangaliso esiyisicoco sikaKristu—ukuvuswa kukaLazaru—sasikuqinise ngokuphelele ukuzimisela kwabapristi kokususa uJesu nemisebenzi yaKhe emangalisayo emhlabeni, okwakushesha kuqeda ithonya labo phezu kwabantu.” Acts of the Apostles, 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 amaningi emlandweni wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane kuya emthethweni weSonto osuzofika maduze, “angumugqa phezu komugqa,” amazwi eZwi likaNkulunkulu lesiprofetho, futhi lawo mazwi ayazwakala esikhathini lapho “ukugcwaliseka kwawo wonke umbono” kufezeka. Azwakala lapho uphawu lwesikhombisa luvulwa khona.

> 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.

> Kwathi esevulile uphawu lwesikhombisa, kwaba khona ukuthula ezulwini cishe isigamu sehora. Ngase ngibona izingelosi eziyisikhombisa ezazimi phambi kukaNkulunkulu; zaphiwa amacilongo ayisikhombisa. Kwase kufika enye ingelosi, yema e-altare, iphethe isitsha segolide sempepho; yanikwa impepho eningi, ukuze iyinikele kanye nemithandazo yabo bonke abangcwele phezu kwe-altare legolide elaliphambi kwesihlalo sobukhosi. Intuthu yempepho, eyakhuphuka kanye nemithandazo yabangcwele, yenyukela phambi kukaNkulunkulu ivela esandleni sengwelezi. Ingelosi yase ithatha isitsha sempepho, yasigcwalisa ngomlilo we-altare, yawuphonsa emhlabeni; kwase kuba khona amazwi, nokuduma kwezulu, nokubaneka kombani, nokuzamazama komhlaba. IsAmbulo 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 kophawu lwesikhombisa kwaveza ukuthula, ngokuba leso sikhathi simelela ukuguquka kokuphathwa, futhi ekuguqukeni kokuphathwa okungcwele kuhlale kukhona ukuthula ezulwini, njengoba kufakazelwa yisiphambano lapho izingelosi zayeka khona umculo wazo nokudumisa kwazo. Ukuthula ezulwini kufakazelwa futhi yizimfuneko zosuku lokubuyisana, futhi ngomhlaka 22 Okthoba 1844, uHabakuki ISIBILI, ivesi AMASHUMI AMABILI, wayala ukuba wonke umhlaba uthule.

> “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.

> “Ngiboniswe uthando olukhulu nokuzithoba kukaNkulunkulu ekunikeleni iNdodana yaKhe ukuba ife ukuze umuntu athole intethelelo aphile. Ngaboniswa u-Adamu no-Eva, ababenelungelo lokubona ubuhle nobuhle obuthandekayo beNsimu yase-Edene futhi bavunyelwa ukuba badle kuzo zonke izihlahla zensimu ngaphandle kwesinye. Kodwa inyoka yamlinga u-Eva, yena wayeselinga umyeni wakhe, base bedla bobabili emthini owenqatshelweyo. Bephula umyalo kaNkulunkulu, baba yizoni. Lezi zindaba zasakazeka ezulwini lonke, futhi zonke izintambo zamahabhu zathula. Izingelosi zadabuka, zesaba ukuthi u-Adamu no-Eva bangaphinda belule isandla badle emthini wokuphila, babe yizoni ezingafi. Kodwa uNkulunkulu wathi Uyobaxosha abephuli emthethweni ensimini, futhi ngamakherubi nenkemba evuthayo Uyolinda indlela eya emthini wokuphila, ukuze umuntu angasondeli kuwo adle isithelo sawo, esiqhubeza 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 lapho abantu beba yizoni, futhi izulu lathula lapho igazi likaKristu lichithwa ukuze kuhlengwe izoni, futhi izulu lathula lapho umsebenzi kaKristu wokwahlulela uqala ekususeni isono kubantu 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.

> “Ukuncengela kukaKristu egameni lomuntu endaweni engcwele phezulu kubaluleke kakhulu ohlelweni losindiso njengoba nokufa kwaKhe esiphambanweni kwakubalulekile. Ngokufa kwaKhe waqala lowo msebenzi okwakungukuthi, emva kokuvuka kwaKhe, akhuphukele ezulwini ukuyoqedela.” 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 wokwahlulela waqala ekufikeni kwengelosi yesithathu ngo-1844, kodwa abantu bakaNkulunkulu bakhetha ukufela ehlane, kunokuba babe munye noBunkulunkulu kuze kube phakade. Ingelosi yesithathu yafika futhi ngoSepthemba 11, 2001, futhi kwaphinda kwaba nokuthula ezulwini. Khona-ke iNgonyama yesizwe sakwaJuda yaqala ukususa uphawu lwesikhombisa, njengoba izingelosi zazibuka ukufika kwengelosi yesithathu emlandweni wesizukulwane sokugcina.

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.

Izingelosi eziyisikhombisa zesahlulelo zazikhona zilungele ukuqala umsebenzi wazo wokubhujisa, kodwa zase zitshelwa ukuthi, “Bambani, bambani, bambani, bambani,” ngesikhathi abayizinkulungwane eziyikhulu namashumi amane nane besabekwa uphawu. Imikhuleko ephindwe kabili yabathembekileyo yathunyelwa ezulwini, ifanekiselwa yizinsuku eziyishumi ezandulela iPhentekoste futhi zaqala emva kwezinsuku ezingamashumi amane (uphawu lwehlane), zimelela izinsuku ezintathu nengxenye (uphawu lwehlane) zesAmbulo isahluko seshumi nanye. Ofakazi ababili base beyalwa yizwi elivela ehlane ukuthi kufanele bagcwalise imikhuleko emibili kaDaniyeli. Umkhuleko kaDaniyeli wesibili, lapho uDaniyeli nezinsizwa ezintathu ezivelele bakhulekela ukukhanyiselwa ukuze baqonde iphupho lemfihlo likaNebukadinesari lesithombe sezilo, kanye nomkhuleko kaDaniyeli esahlukweni sesishiyagalolunye, lapho uDaniyeli akhuleka khona eyedwa, egcwalisa izimfuneko zomkhuleko weLevitikusi amashumi amabili nesithupha.

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 wobumbano kaDaniyeli isahluko sesibili wawungowokufuna ukukhanya mayelana nemfihlo efihlekile eyayifihlwe ngaphakathi komugqa wangaphandle womlando wesiprofetho. Umthandazo wangasese, womuntu siqu, kaDaniyeli isahluko sesishiyagalolunye wawungowokucela umusa mayelana nesidingo sangaphakathi. Njengoba umlilo wemvula yokugcina waqala ukuwa ngo-2001, kwakukhona amazwi amaningi ayengazwakala kulabo ababeyiqonda indlela yomugqa phezu komugqa. Umlilo owawuvela e-altare owawuphonselwa emhlabeni wawungumyalezo owaveza ukwahlukaniswa kokugcina kwabahlakaniphileyo neziwula, futhi njengoba lowo myalezo waqhubeka ukhula phakathi kwalezo zinsuku eziyishumi ezingokomfanekiso, lowo myalezo waqhubeka ucaca ngokwengeziwe.

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 wawumayelana nenhlekelele eyayikhula yesishayo sesithathu, okuyinto, kuHezekeli isahluko samashumi amathathu nesikhombisa, eyayiyiziprofetho ezimbili ezaqala zabangela ukuba ofakazi ababili bahlangane, zase zibabangela ukuba beme njengempi enamandla. Emva kwalokho, esahlukweni samashumi amathathu nesikhombisa, bahlanganiswa baba yinduku eyodwa, futhi ubunye obumelwe yilokho kuhlanganiswa kwabo babe yinduku eyodwa bumele ukuhlanganiswa kobuNkulunkulu nobuntu, okufeziwe ekuhambeni kokugcina kokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.

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, 2023 imithandazo yaqala ukukhuphuka, futhi yayiyimithandazo kaDaniyeli isahluko sesishiyagalolunye, nesahluko sesibili. Kwase kuzwakala amazwi kanye nokuduma, kwase kubonakala nemibani. Umbani nokuduma kuhambisana nemvula kokubili emvelweni wemvelo nasesiprofethweni. Imvula yaqala ngoSepthemba 11, 2001. Inkomba yokuqala yombani nokuduma ikuchaza njengomyalezo oklanyelwe ukuveza ukwesaba uNkulunkulu.

> 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 ngosuku lwesithathu ekuseni, kwaba khona ukuduma kwezulu nokubaneka kwemibani, nefu elinzima phezu kwentaba, nezwi lecilongo elikhulu kakhulu; kwaze kwaba yilokho bonke abantu ababesesihogweni sokukanisa bathuthumela. Eksodusi 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.

Imibani nokuduma kwezulu kwakuhambisana “nezwi” lecilongo. Kuhambisana nemvula, futhi kumelela izinyathelo zesiprofetho zokuqondisa abantu bakaNkulunkulu.

> 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; amazulu akhipha umsindo; imicibisholo yakho nayo yahamba yandlula. Izwi lokuduma kwakho lalisezulwini; imibani yakhanyisa umhlaba; umhlaba wazamazama, waqhaqhazela. Indlela yakho isolwandle, nomkhondo wakho usemanzini amakhulu, futhi izinyathelo zakho azaziwa. Wabahola abantu bakho njengomhlambi ngesandla sikaMose no-Aroni. AmaHubo 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 nokuduma kwezulu kuyizwi likaNkulunkulu, okwenzeka ngesikhathi semvula, futhi ngaleso sikhathi ukhipha imimoya yakhe endlini yakhe yengcebo (ubuSulumane bungumoya wasempumalanga).

> 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.

> Lapho ekhuluma ngezwi lakhe, kuba khona inqwaba yamanzi emazulwini, futhi wenza inkungu ikhuphuke emikhawulweni yomhlaba; wenza imibane kanye nemvula, akhiphe umoya ezinqolobaneni zakhe. Jeremiya 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.

UNkulunkulu wakhuluma izwi laKhe lapho ememeza njengengonyama, kwathi ngokuphendula ukuduma okuyisikhombisa kwakhuluma amazwi ako, futhi lokho kuduma okuyisikhombisa kumele izinyathelo zikaNkulunkulu kuwo wonke umlando wenhlangano yamaMillerite kanye nasenhlanganweni yengelosi yesithathu, eyafika futhi ngoSepthemba 11, 2001, lapho ekhipha umoya wasempumalanga ezingcebweni zaKhe.

> 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.

> Wenyusa imihwamuko ukuba ikhuphuke emikhawulweni yomhlaba; wenza imibane ngenxa yemvula; ukhupha umoya ezinqolobaneni zakhe. Yena owashaya amazibulo aseGibhithe, awomuntu nawezinkomo. AmaHubo 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.

Wakhipha umoya ezinqolobaneni zakhe, lapho izibulo laseGibhithe lashaywa, futhi iPhasika lalingumfanekiso wesiphambano, sona futhi esasiyisifaniso sokufika kwengelosi yesithathu ngo-1844, nayo futhi eyayiyisifaniso sokubuya kwengelosi yesithathu ngosuku lomoya wasempumalanga, mhla ziyi-11 kuMandulo, 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.

Lapho izimpawu zisuswa encwadini evalwe ngezimpawu eziyisikhombisa, lokhu kumele ukuthuthuka okuqhubekayo kweqiniso. Ukususwa kophawu lwesikhombisa kumele isikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane. Lapho incwadi eyayivalwe ngezimpawu eziyisikhombisa iqala ukukhulunywa, kukhona imibani, ukuduma kwezulu namazwi, kodwa akukho ukuzamazama komhlaba.

> 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.

> Futhi esihlalweni sobukhosi kwaphuma imibani, nokuduma, namazwi; futhi kwakukhona izibani eziyisikhombisa zomlilo zivutha phambi kwesihlalo sobukhosi, eziyimimoya eyisikhombisa kaNkulunkulu. IsAmbulo 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.

Ekuqaleni kokukhulunywa kwamazwi, imibane, nokuduma kwezulu; imvula imelwe nguMoya oNgcwele, ongamalambu omlilo ayisikhombisa, kodwa akukho kuzamazama komhlaba. Kungukususwa koPhawu lwesiKhombisa lapho kuzamazama komhlaba komthetho weSonto ozayo maduze kukhonjwa khona. Isahluko sesine seSambulo sikhomba ukuqala kokwambulwa kweqiniso okwenziwa yiNgonyama yesizwe sakwaJuda, futhi lapho isikhathi sokubekwa uphawu sikhonjwa, sikhomba ukuqala nokuphela kwaleso sikhathi.

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 kwenkathi yamanje kwaba ngesikhathi ingelosi yehla ukuzokhanyisela umhlaba ngenkazimulo yaYo ngoSepthemba 11, 2001; khona-ke ku-Isaya isahluko sesithupha sitshelwa ukuthi umlayezo omelelwa “amazwi, imibani, ukuduma kwezulu, umoya nemvula,” ophetha emthethweni weSonto, kufanele umenyezelwe kubantu ababukayo kodwa abangeke bakwazi ukuqonda incazelo yemibani, futhi nakuba bezwa, abayikukwazi ukuqonda amazwi nokuduma, kuze kube yilapho behlaselwa ukuzamazama komhlaba okukhulu. Inkathi yokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane iyinkathi lapho kugcwaliseka khona umphumela wawo 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.

Lowo mlando uveza futhi ubonakalisa izigaba ezimbili zabakhulekeli. Esinye isigaba siyayiqaphela imvula, ngakho-ke siyayamukela, ngokuba siyakwazi ukubona imibani, nokuzwa amazwi, ukuduma kwezulu nomoya. Ekupheleni kwesikhathi sokubekwa uphawu, ukuzamazama okukhulu komhlaba komthetho weSonto ozayo maduze, sekungenisa izahlulelo zikaNkulunkulu zokugcina.

> 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.

> Ithempeli likaNkulunkulu lavuleka ezulwini, kwabonakala ethempelini lakhe umphongolo wesivumelwano sakhe; kwase kuba khona imibani, namazwi, nokuduma kwezulu, nokuzamazama komhlaba, nesichotho esikhulu. IsAmbulo 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).

Ekuzamazameni okukhulu “imibani, namazwi, nokuduma kwezulu,” kuhlanganisa “isichotho.” “Isichotho” simelela izahlulelo eziqala ukuthululwa yizingelosi eziyisikhombisa ezazizilungiselela ukwenza lokho ekuqaleni kwesikhathi sokubekwa uphawu, lapho uphawu lwesikhombisa lwaluvulwa, njengoba nje zazilindele ukuba ingelosi idabule eJerusalema futhi ibeke uphawu phezu kwalabo ababubulayo futhi bekhala ngenxa yezinengiso ezenziwa ezweni (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 isikhathi sezahlulelo zikaNkulunkulu ezibhubhisayo, okuyisikhathi somusa komunye umhlambi kaNkulunkulu, osewubizelwa ukuba uphume eBabiloni ngaleso sikhathi; kuthi lapho owokugcina wesixuku esikhulu esejoyine umhlambi kaNkulunkulu, isikhathi sokuhlolwa komuntu sivaleke ngokuphelele.

> 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.

> Ingelosi yesikhombisa yathulula isitsha sayo emoyeni; kwase kuphuma izwi elikhulu livela ethempelini lasezulwini, livela esihlalweni sobukhosi, lithi: Sekuphelile. Kwase kuba khona amazwi, nokuduma kwezulu, nemibani; kwase kuba khona ukuzamazama komhlaba okukhulu, okunjengokungakaze kube khona selokhu abantu baba khona emhlabeni, ukuzamazama komhlaba okukhulu kangaka, okunamandla kangaka. Nomuzi omkhulu wahlukaniswa waba izingxenye ezintathu, nemizi yezizwe yawa; neBabiloni elikhulu lakhunjulwa phambi kukaNkulunkulu, ukuze alinike indebe yewayini lolaka oluvuthayo lwentukuthelo yakhe. IsAmbulo 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: Uyayizwa yini imisindo namazulu? Uyawubona yini umbani? Uyayizwa yini imimoya? Maduze uzozwa izwi lezintombi eziyiziwula zincenga amafutha.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> 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.

> Sasilindela ukuthula, kodwa akukho okuhle okwafika; nesikhathi sokuphila kahle, kepha bheka, kwafika inkathazo! Ukuhosha kwamahhashi akhe kwezwakala kusukela kwaDani; izwe lonke lathuthumela ngenxa yomsindo wokukhwifa kwamandla akhe; ngokuba afikile, aqeda izwe nakho konke okukulo; umuzi, nabahlala kuwo. Ngokuba, bhekani, ngiyakuthumela phakathi kwenu izinyoka, amacilongo, ezingayikulotshiswa, futhi ziyakuniluma, usho uJehova. Lapho ngifisa ukuziduduza ngenxa yosizi, inhliziyo yami iyaphela amandla phakathi kwami. Bheka, izwi lokukhala kwendodakazi yabantu bami ngenxa yalabo abahlala ezweni elikude lithi: UJehova akekho yini eSiyoni? inkosi yakhe ayikho yini phakathi kwalo? Bangithukutheliseleni ngezithombe zabo ezibaziweyo, nangezinto eziyize ezingaziwayo? Ukuvuna sekudlulile, ihlobo seliphelile, thina-ke asisindiswanga. Ngenxa yokulimala kwendodakazi yabantu bami nami ngilimele; ngimnyama; ukumangala kungibambile. Kanti akukho yini umuthi eGileyadi? akukho yini udokotela khona? pho impilo yendodakazi yabantu bami ayibuyiselwanga ngani? Jeremiya 8:15–22.

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