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

Incwadi kaDaniyeli - Ikhulu Namashumi Ayisishiyagalolunye Nesikhombisa

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Ukuvumbuka Kwesiprofetho: Ukuqoqwa KukaKristu Kwesibili kanye Nendima YamaSulumane Ezikhathini Zokugcina Endabeni YesAmbulo

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Manje sesiqonda ukuthi esinye sezehlakalo ezimelelwa yizulu lokuduma okuyisikhombisa ngumsebenzi kaKristu wokuqoqa abantu baKhe okwesibili, awuqala ukuwenza ngoJulayi, 2023. Umlando wamaMillerite ukhomba ukuthi lo msebenzi ufezwa kanti impi yamaSulumane iyisizinda somlayezo.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Umyalezo uyisAmbulo sikaJesu Kristu, esivulwa uphawu ngaphambi nje kokuba isikhathi somusa siphele, kodwa lowo myalezo uthwalwa ngumyalezo weshwa lesithathu (ubekwa ngaphakathi komongo womyalezo weshwa lesithathu). Ngaso leso sikhathi lapho iNkosi yayelula isandla saYo okwesibili ngo-1849, uDade White wayekhuluma ngokuzamazama kwezizwe ezithukuthele, okuyisibonakaliso sobuSulumane.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Ngomhlaka 16 kuZibandlela, 1848, iNkosi yanginika umbono wokuzanyazanyiswa kwamandla amazulu. Ngabona ukuthi lapho iNkosi ithi ‘izulu,’ ekunikezeni izibonakaliso ezilotshwe nguMathewu, uMarku, noLuka, yayisho izulu; futhi lapho ithi ‘umhlaba’ yayisho umhlaba. Amandla ezulu yilanga, inyanga, nezinkanyezi. Zibusa emazulwini. Amandla omhlaba yilawo abusa emhlabeni. Amandla ezulu ayozanyazanyiswa ngezwi likaNkulunkulu. Khona-ke ilanga, inyanga, nezinkanyezi kuyosuswa ezindaweni zako. Ngeke kudlule, kodwa ziyozanyazanyiswa ngezwi likaNkulunkulu.”

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Amafu amnyama, asindayo akhuphuka futhi ashaya omunye komunye. Umkhathi wavuleka wahlubuka emuva; khona-ke sasikwazi ukubheka phezulu ngesikhala esivulekile e-Orion, lapho kwavela khona izwi likaNkulunkulu. UMuzi oNgcwele uyakwehla ngaleyo ndawo evulekile. Ngabona ukuthi amandla omhlaba manje ayazanyazanyiswa nokuthi izehlakalo ziza ngokulandelana kwazo. Impi, nezinsolo zempi, inkemba, indlala, nesifo esibhubhisayo, kuqala yikho okuzamazamisa amandla omhlaba; bese izwi likaNkulunkulu lizozamazamisa ilanga, inyanga, nezinkanyezi, kanye nalomhlaba futhi. Ngabona ukuthi ukuzanyazanyiswa kwamandla aseYurophu akusikho, njengoba abanye befundisa, ukuzanyazanyiswa kwamandla ezulu, kodwa kungukuzanyazanyiswa kwezizwe ezithukuthele.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Izazi-mlando ziqinisekisa ukuthi lokho okwakunyakazisa izizwe zaseYurophu ngowe-1848 kwakuyimisebenzi yamabutho obuSulumane, ngoba ngokwesiprofetho afanekiselwa njengamandla athukuthelisa izizwe. Ebufakazini bokuqala bokuthi iNkosi yelule isandla saYo okwesibili emlandweni wowe-1840 kuya kowe-1844, umyalezo Wokukhala Kwaphakathi Kwamabili wafika emhlanganweni wasekamu lase-Exeter. Kusukela lapho kwaze kwaba ngu-Okthoba 22, 1844, lowo myalezo wasakazeka ogwini olusempumalanga lwe-United States njengamagagasi amakhulu olwandle. Leyo nhlangano yayifanekiselwe kusengaphambili ngokungena kukaKristu okunqobayo eJerusalema, futhi kwakuyimbongolo eyathwala uKristu yamngenisa eJerusalema.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Umlayezo Wokukhala Kwaphakathi Kwamabili umele wonke umlayezo wesiprofetho weSambulo sikaJesu Kristu, kodwa leso Sambulo sibekwe ngaphakathi komongo wobuSulumane bosizi lwesithathu oluthukuthelisa izizwe, ngokuba ubuSulumane yibona obuthwala umlayezo oyisiSambulo sikaJesu Kristu. UJesu uyiNgonyama yesizwe sakwaJuda, futhi uboshelwe emlayezweni “wembongolo.”

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Juda, nguwe oyakudunyiswa ngabafowenu; isandla sakho siyakuba sentanyeni yezitha zakho; abantwana bakayihlo bayakukhothamela. UJuda uyizinyane lengonyama; ekudleni okubanjwe inyamazane, ndodana yami, ukhuphukile; wagobeka, walala phansi njengengonyama, nanjengengonyama endala; ngubani oyakuyivusa? Intonga yobukhosi ayiyikusuka kuJuda, nomthetho phakathi kwezinyawo zakhe, kuze kufike uShilo; kuye kuyakuba ukubuthwa kwabantu. Ebopha ithole lembongolo yakhe emvinini, nethole lembongolo yakhe emvinini omuhle; wageza izingubo zakhe ngewayini, nezingubo zakhe egazini lamagilebhisi. Amehlo akhe ayakuba bomvu ngewayini, namazinyo akhe abe mhlophe ngobisi. Genesise 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

KungoJuda lapho “ukubuthana kwabantu” kufezeka khona. UKristu, njengoJuda, futhi ungu “Mvini,” kanti “umvini okhethiweyo” uboshelwe “etholeni lembongolo.” “Izingubo” zakhe ziwashwa “ewayinini,” elaliyi “gazi lamagilebhisi.” UKristu waqala ukuchitha igazi laKhe eGetsemane, lapho ajuluka khona igazi, futhi iGetsemane lisho “isikhama somnqumo.” Kusukela eGetsemane kuze kube sesiphambanweni wachitha igazi laKhe eliyigugu ukuze azibuthele bonke abantu kuYe.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Manje sekuyisahlulelo saleli zwe; manje umbusi waleli zwe uzokhishelwa ngaphandle. Mina-ke, uma ngiphakanyiswa emhlabeni, ngiyakuzidonsela kimi zonke izizwe zabantu. Lokho wakusho ebonisa ukufa ayeyakufa ngakho. Johane 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Umsebenzi kaKristu wokuzidonsela bonke abantu kuye uyinqubo enezinyathelo ezimbili, ngoba uqala aqoqe “abaxoshiweyo bakwa-Israyeli,” bese ebesebenzisa bona njengophawu lokudonsa omunye umhlambi wakhe.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Mina ngingumalusi omuhle, futhi ngiyazazi izimvu zami, nami ngiyaziwa ezami. Njengokuba uBaba engazi, kanjalo nami ngiyamazi uBaba; futhi ngibeka phansi ukuphila kwami ngenxa yezimvu. Futhi nginezinye izimvu ezingezona ezalesi sibaya; nazo kufanele ngizilethe, futhi ziyakulizwa izwi lami; kube khona umhlambi munye, nomalusi munye. Johane 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Abayizinkulungwane eziyikhulu namashumi amane nane yilabo “zimvu” ezimaziyo. “Ezinye izimvu” zingumhlambi waKhe ophuma eBhabhiloni lapho zibona futhi zizwa isibonakaliso. Ngaphambi kokuba aphakamise isibonakaliso saKhe, okuyizimvu zaKhe, uqala ngokuzibutha ngokwesibili. Lowo mugqa womlando ongcwele uvumelana namavesi eshumi nantathu kuya kweleshumi nanhlanu esahlukweni seshumi nanye sikaDaniyeli, ngakho-ke uvumelana futhi nomlando ofihlekile wevesi lamashumi amane. Umele umugqa wophondo lweqiniso lwamaProthestani oluhamba ngaphakathi emlandweni wophondo lwamaProthestani oluhlubukayo, uphondo lwamaRiphabhulikhi oluhlubukayo, kanye nokufika kwesifebe saseThire, ngaphambi nje komthetho weSonto wevesi lamashumi amane nanye. Umugqa wophondo lweqiniso lwamaProthestani umele kokubili umlando kanye nomyalezo lapho abayizinkulungwane eziyikhulu namashumi amane nane bebekwa uphawu.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Abaxoshiweyo bakwa-Israyeli” bamele umugqa ohlukile uma uqhathaniswa “nebandla labahleki bosulu,” njengoba uJeremiya ebabiza kanjalo, noma “nesinagoge likaSathane” njengoba uJohane ebabiza kanjalo encwadini yesAmbulo izahluko ezimbili nezintathu lapho kubhekiswa khona ebandleni laseSmirna nelaseFiladelfiya. AbaseFiladelfiya bamele “abayizinkulungwane eziyikhulu namashumi amane nane” besAmbulo isahluko sesikhombisa, kanti iSmirna “iyisixuku esikhulu” saleso sahluko esifanayo, esingenakubalwa. Lezi zigaba ezimbili zabahlengiweyo ezinsukwini zokugcina ziphikisana nalabo abaqamba amanga, nabasesinagogeni likaSathane, nabathi bayisizwe sikaNkulunkulu, ngokuba bathi bangamaJuda.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Umugqa wophondo lweqiniso lwamaProthestani uqukethe impikiswano ekhona phakathi kwawo nabantu besivumelwano bangaphambili asebedlulwayo ngaleso sikhathi. Kulowo mlando ofanayo, abathembekileyo nabo basempikiswaneni nomugqa wobuProthestani obuhlubukayo kanye nobuKatolika. Lezo zikhungo zenkolo ezintathu zimelela udrako, isilo, nomprofethi wamanga ezingeni elincane ngaphakathi komugqa wophondo lweqiniso lwamaProthestani.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Ngabona ukuthi ibandla eliyigama kuphela nama-Adventist ayigama kuphela, njengoJuda, ayeyosikhaphela kumaKatolika ukuze athole ithonya lawo lokuba eze amelane neqiniso. Khona-ke abangcwele bayoba ngabantu abangaziwa, abaziwa kancane kumaKatolika; kodwa amabandla nama-Adventist ayigama kuphela awaziyo ngokukholwa kwethu nangemikhuba yethu (ngokuba ayesizonda ngenxa yeSabatha, ngoba ayengenakuyiphikisa) ayokhaphela abangcwele futhi ababikele kumaKatolika njengalabo abadelela izimiso zabantu; okungukuthi, ukuthi bagcina iSabatha futhi badelele iSonto.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Sesike sabhekana nalesi siqephu ngaphambili, futhi ngokwenza kanjalo sabona ukuthi inkulumo ethi “ibandla ngegama kuphela” kanye nenkulumo ethi “um-Adventist ngegama kuphela” kwakuyoba nencazelo nokusetshenziswa okwehlukile ngesikhathi uDade White ebhala lawo mazwi. Nokho abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunokuba bakhuluma ngomlando wabo siqu, ngakho kulesi siqephu ibandla ngegama kuphela ezinsukwini zokugcina liyoba ubuProthestani obuhlubukayo. Igama elithi “nominal” lisho “ngegama kuphela”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Lokho okuthiwa ibandla lamaProthestani layeka ukuphikisa iRoma ngo-1844, lapho livukela ukungena Ngokukholwa eNdaweni eNgcwelengcwele Kakhulu, lapho lalingabona khona ukuthi iSabatha losuku lwesikhombisa yilona suku olufanele lokukhonza. Kunalokho, lagcina ukukhonza ilanga, okuyisibonakaliso sobuKatolika. Akunakwenzeka “ukuphikisa” iRoma, okuyiyona ncazelo yodwa yegama elithi “iProthestani,” uma wamukele uphawu lwayo lwegunya, iBandla laseRoma elilikhombe kaningi njengeliyigunya lalo lokuguqula usuku lokukhonza eBhayibhelini lisuke eSabatheni losuku lwesikhombisa liye eSontweni.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Ama-Adventist ngegama kuphela” yilabo abazibiza ngokuthi bangama-Seventh-day Adventist, kodwa futhi baziwa njengoJuda, oyisibonakaliso somfundi ohlubukile esivumweni asivumayo. Ibandla lama-Seventh-day Adventist ngegama kuphela liyozonda “abangcwele,” futhi labo bangcwele “bayakuba” khona-ke “ngabantu abangaziwa kakhulu.” Bazonda abangcwele abangaziwa kakhulu, “ngenxa yeSabatha,” iqiniso abangeke “baliphikise.” Iqiniso leSabatha emlandweni kaSister White kwakuyiSabatha losuku lwesikhombisa, kodwa lifanekisela iqiniso leSabatha lezinsuku zokugcina, elingenakuphikiswa, futhi yilona mfundiso eyenqatshwa kuqala ubu-Adventist bama-Seventh-day eLawodikeya ekuhlubukeni kwabo ngo-1863. Leyo mfundiso yayiyiqiniso lokuqala eliyisisekelo elatholwa nguWilliam Miller, futhi limelela amaqiniso ayisisekelo obu-Adventist ama-Adventist ngegama kuphela anqaba ukuhamba kuwo, njengoba emelwe izindlela zakudala zikaJeremiya. Lelo qiniso leSabatha liyi-“zikhathi eziyisikhombisa,” zikaLevitikusi amashumi amabili nesithupha.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Uhla loBuprothestani beqiniso obakhiwa yiPhiladelphia neSmirna bukhashelwa yilabo abamelwa njengoJuda. UJuda wenza isivumelwano sokukhaphela uJesu kathathu, ngaleyo ndlela ekhomba ukukhaphela okuqhubekayo okwandulela futhi okuphetha esiphambanweni. Ivesi leshumi nesithupha likaDaniyeli ishumi nanye limelela umthetho weSonto, owawufanekiselwa yisiphambano. Ngakho-ke, emavesini aholela emthethweni weSonto wevesi leshumi nesithupha, ongumthetho weSonto futhi wevesi lamashumi amane nanye, kulethwa ukukhaphela okuyizinyathelo ezintathu phezu kwabangcwele bezinsuku zokugcina. Ukukhaphela kwenzeka ngesikhathi iNkosi iqoqa ngaso okwesibili ifulegi laYo lezinsuku zokugcina.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> Ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso sabantu; abeZizwe bayakuyifuna; nendawo yayo yokuphumula iyakuba yenkazimulo. Kuyakuthi ngalolo suku iNkosi iphinde yelule isandla sayo okwesibili ukuba ibuyise insali yabantu bayo esele, ivela e-Asiriya, naseGibithe, nasePathrosi, naseKushe, nase-Elamu, naseShinari, naseHamathi, naseziqhingini zolwandle. Iyakumisa isibonakaliso sezizwe, ibuthele ndawonye abaxoshiweyo bakwa-Israyeli, iqoqe ndawonye abahlakazekileyo bakwaJuda bevela emagumbini omane omhlaba. Nomona ka-Efrayimi uyakusuka, nezitha zakwaJuda ziyonqunywa: u-Efrayimi akayikuba nomona ngoJuda, noJuda akayikuhlupha u-Efrayimi. Kepha bayakwehlela emahlombe amaFilisti ngasentshonalanga; bayakuphanga abaseMpumalanga kanyekanye; bayakwelula isandla sabo phezu kuka-Edomi noMowabi; nabantwana bakwa-Amoni bayakubalalela. Isaya 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

U-Isaya uchaza isizinda somlando salesi siqephu evesini leshumi, ngenkulumo ethi “ngalolo suku.” Ngakho-ke lolo “suku” selukhonjwe emavesini andulela ivesi leshumi. Lapho silandelela le ndaba ethile yesiprofetho siyibuyisele emuva siyise endaweni yokubhekisela esivumela ukuba sazi ukuthi “lolo suku” luyisiphi, sifika evesini lokuqala lesahluko seshumi.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Maye kubona labo abamisa izimiso ezingalungile, nalabo ababhala ukuhlupheka abakumisileyo. Isaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

USister White uchaza “umthetho ongalungile” wale vesi njengomthetho weSonto ozayo maduze:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “Kumiswe isabatha lesithixo, njengoba isithombe segolide samiswa emathafeni aseDura. Futhi njengoba uNebukadinesari, inkosi yaseBhabhiloni, wakhipha isimemezelo sokuthi bonke abangayikukhothama bakhulekele lesi sithombe mababulawe, kanjalo kuyokwenziwa isimemezelo sokuthi bonke abangayikuhlonipha ukumiswa kweSonto bayakujeziswa ngokuboshwa nangokufa. Ngaleyo ndlela iSabatha leNkosi liyanyathelwa ngezinyawo. Kodwa iNkosi isimemezele yathi, ‘Maye kwabakhipha izimiso ezingalungile, nababhala ukuhlupheka abakumisileyo’ [Isaya 10:1]. [Zefaniya 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Umongo wokuthi iNkosi iqoqe abantu bayo okwesibili ubekwa emlandweni wenhlekelele yomthetho weSonto oseduze, ngoba evesini leshumi nambili lesahluko seshumi, u-Isaya ukhuluma ngeNkosi iqeda umsebenzi phakathi kwabantu bayo ngaphambi kokuba ilethe ukwahlulela kwayo kokugcina esimisweni esingalungile, okuyiso umthetho weSonto.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Ngakho kuyakuthi, lapho iNkosi isifezile wonke umsebenzi wayo entabeni iZiyoni naseJerusalema, ngiyakujezisa izithelo zenhliziyo eqhoshayo yenkosi yase-Asiriya, nenkazimulo yokubukeka kwayo kokuziphakamisa. Isaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Umsebenzi phezu kweSiyoni naphezu kweJerusalema,” iNkosi “ewenzayo” ngaphambi kokuba isijeziso sobupapa siqale emthethweni weSonto, uwukubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. KuHezekeli isahluko sesishiyagalolunye, indoda enophondo lombhali lokubhala idabula phakathi kweJerusalema ibeka uphawu phezu kwalabo “ababubulayo nabakhalayo ngenxa yezinengiso ezenziwa ezweni” nasebandleni. Lowo msebenzi uhlanganisa inqubo yokuthi iNkosi ibuthele ndawonye abaxoshiweyo bakwa-Israyeli okwesibili. Ibaqoqela ndawonye ivela emagumbini amane omhlaba, futhi “amagumbi amane omhlaba” amelwe yizindawo eziyisishiyagalombili zendawo. Isishiyagalombili siwuphawu lwenqubo yokuvivinywa yomfanekiso wesilo, ngaleyo ndlela kukhonjiswa ukuthi ukubuthwa kokugcina kwalabo ababeyoba yisibonakaliso kwenzeka phakathi nesikhathi lapho uvivinyo lomfanekiso wesilo lwenziwa emhlabeni.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Ubunye obumelwa ngu-“Efrayimi” “ongammoneli uJuda, noJuda” “ongamhluphi u-Efrayimi,” buba khona lapho izitha zikaJuda zinqunywa. Ngokwesiprofetho, abantu besivumelwano sangaphambili, abamelwe nguJuda, noma isinagoge likaSathane, noma ibandla labaklolodayo, noma amaProthestani omlando wamaMillerite, noma amaJuda omlando kaKristu, “banqunywa” ekudumazekeni kokuqala. Lapho uJeremiya emela lowo mlando uqobo, wayalelwa ukuthi wayengeke aphinde abuyele ebandleni labaklolodayo, nakuba bona babengabuyela kuye uma bekhetha ukuphenduka.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Kusukela mhla ziyi-18 kuJulayi 2020 kuze kube ngumthetho weSonto, iNkosi ibuthela okwesibili abantu baYo bezinsuku zokugcina. Ibayabuthela ivela emhlabeni wonke, ngesikhathi lapho iqeda wonke umsebenzi waYo kwaJuda naseJerusalema. Kuleso sikhathi sokubekwa uphawu, abantu bakaNkulunkulu bezinsuku zokugcina bayoba ngabacashile, kodwa noma kunjalo bayobhekana nobumbano obuphindwe kathathu obuphikisa umsebenzi wabo.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

UbuKatolika buyisilo saleyo nhlangano ephindwe kathathu, futhi enye yamadodakazi abo iyisigaba uDade White asibiza ngokuthi ibandla elingelesibizo kuphela. Bona bamele umprofethi wamanga. Ama-Adventist aseLawodikeya angelesibizo kuphela, amelwe nguJuda, ayidrako kulokhu kumelwa. Ukuvukela kuka-1863 kwafanekiswa ukuvukela kuka-Israyeli wasendulo eKadeshi lokuqala, lapho bakhetha khona ukwala umlayezo kaJoshuwa noKalebi nokubuyela eGibhithe. IGibhithe liwuphawu lwedrako.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Ndodana yomuntu, misa ubuso bakho bubhekane noFaro inkosi yaseGibhithe, uphrofethe ngaye nangaseGibhithe lonke; khuluma, uthi: Isho kanje iNkosi uJehova: Bheka, ngimelene nawe, Faro nkosi yaseGibhithe, wena drakoni elikhulu elilele phakathi kwemifula yalo, elithe, Umfula wami ungowami, futhi ngizenzele wona. Hezekeli 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Ukuvukela kwaseKadeshi kwakumele isivivinyo seshumi enqubweni yokuvivinywa eyaholela ekulahlweni nasekufeni kwabantu abakhethiweyo ababekhishwe eGibhithe, futhi kwaba ngumfanekiso wesivivinyo sokugcina enqubweni yokuvivinywa eyafikiswa phezu kwe-Philadelphian Millerite Adventism ngo-Okthoba 22, 1844, yaphetha ngokuvukela kuka-1863. Ekupheleni impela komlando ka-Israyeli wasendulo, amaJuda “amemeza athi, ‘Msuseni, msuseni, mbethelwe esiphambanweni’. UPilatu wathi kubo, ‘Ngimbethele yini iNkosi yenu na?’ Abapristi abakhulu baphendula bathi, ‘Asinankosi ngaphandle kukaKesari.’” Ekuvukeleni kokuqala nasekuvukeleni kokugcina, abantu besivumelwano bangaphambili bakhetha ukuzifanisa nophawu lukadrako (iGibhithe neRoma yamaqaba) njengenkosi yabo.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

NgoJulayi 18, 2020, “izitha zakwaJuda” “zanqunywa,” futhi ithempeli labayizinkulungwane eziyikhulu namashumi amane nane lamiswa. Okwase kusele kwakungukuthi ithempeli lihlanzwe, ngaphambi kokuba isiThunywa sesiVumelwano size masinyane ethempelini laSo. Ithempeli lomlando wamaMillerite lakhiwa eminyakeni engamashumi amane nesithupha kusukela ngo-1798 kuze kube ngu-1844. Ekudumazekeni kokuqala kwango-April 19, 1844 amaProthestani anqunywa futhi aba yingxenye yesinagoge likaSathane, umhlangano wabaklolodayo, indodakazi yaseRoma. Kusukela lapho kuze kube ngu-October 22, 1844 kwenzeka inqubo yokuhlanzwa ngaphambi kokuba abathembekileyo balandele uKristu bangene eNdaweni eNgcwele Kakhulu, ukuze afeze umsebenzi wokuhlanganisa ubuNkulunkulu baKhe nobuntu babo.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Umlando wophondo lweqiniso lwamaProthestani, olubuthelwa okwesibili ngaphambi nje komthetho ongalungile, ukuze lube yisibhengezo uNkulunkulu asisebenzisayo ukubiza omunye umhlambi waKhe uphume eBhabhiloni, wenzeka ngesikhathi esifanayo lapho izimpondo ezihlubukile zobuRiphabhulikhi nobuProthestani zihlangana, zenza ubufebe bokomoya, ngaleyo ndlela zibe nyamanye, noma ithempeli elilodwa, okuyisithombe sesilo. Ithempeli likaNkulunkulu ngesikhathi esifanayo lakha isithombe sikaKristu.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Izwi elafika kuJeremiya livela eNkosini, lathi: Yima esangweni lendlu yeNkosi, umemezele khona leli zwi, uthi: Zwanini izwi leNkosi, nonke nina bakwaJuda abangena ngala masango ukuyokhulekela iNkosi. Isho kanje iNkosi yamabandla, uNkulunkulu ka-Israyeli, ithi: Lungisani izindlela zenu nezenzo zenu, khona nginivumele ukuba nihlale kule ndawo. Ningathembi amazwi amanga, nithi: Ithempeli leNkosi, ithempeli leNkosi, ithempeli leNkosi, yilezi. Ngokuba uma nilungisa ngokupheleleyo izindlela zenu nezenzo zenu; uma nenza ukwahlulela okulungileyo ngokupheleleyo phakathi komuntu nomakhelwane wakhe; uma ningacindezeli owezizwe, nentandane, nomfelokazi, ningachithi igazi elingenacala kule ndawo, futhi ningalandeli abanye onkulunkulu kube ngukuzilimaza kwenu: khona ngizonivumela ukuba nihlale kule ndawo, ezweni engalinika oyihlo kuze kube phakade naphakade. Bhekani, nithembela emazwini amanga, angenanzuzo. Niyakweba, nibulale, niphinge, nifunge amanga, nishisele uBhali impepho, nilandele abanye onkulunkulu eningabazi; bese niza nime phambi kwami kule ndlu ebizwa ngegama lami, nithi: Sikhululiwe ukuze senze zonke lezi zinengiso na? Le ndlu ebizwa ngegama lami isiphenduke yini umhume wabaphangi emehlweni enu? Bhekani, nami uqobo ngikubonile, isho iNkosi.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Kepha hambani manje niye endaweni yami eyayiseShilo, lapho ngafaka khona igama lami ekuqaleni, nibone engakwenza kuyo ngenxa yobubi babantu bami u-Israyeli. Manje-ke, ngenxa yokuba nenze yonke le misebenzi, usho uJehova, ngakhuluma kini, ngivuka ekuseni ngikhuluma, kodwa anizwanga; nganibiza, kodwa aniphendulanga; ngakho-ke ngiyakwenza kule ndlu ebizwa ngegama lami, eniyethembayo, nasendaweni engayinika nina nawoyihlo, njengoba ngenzile eShilo. Futhi ngiyakunilahlela niphume phambi kobuso bami, njengoba ngilahle bonke abafowenu, yebo, yonke inzalo ka-Efrayimi. Ngakho-ke ungabakhulekeli laba bantu, ungabaphakamiseli ukukhala noma umkhuleko, futhi ungangincengeli: ngokuba angiyikukuzwa. Awuboni yini abakwenzayo emizini yakwaJuda nasezitaladini zaseJerusalema na? Jeremiya 7:1–17.

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