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

Incwadi kaDaniyeli - Inombolo eyikhulu namashumi ayisishiyagalolunye nesishiyagalombili

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Ukuhlangana Kwaphezulu Nokuvumelana Kweziprofetho: Indima Yaba yi-144,000 Ohlelweni Lwezikhathi Zokugcina lukaDaniyeli 11:40

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Sifaka umugqa wobupapa, umugqa wobuRiphabhulikhi obuhlubukayo, umugqa wobuProthestani obuhlubukayo, kanye nomugqa wezinkulungwane eziyikhulu namashumi amane nane emlandweni ofihlekile wevesi lamashumi amane likaDaniyeli isahluko seshumi nanye. Njengamanje sibhekene nendaba yokuthi uKristu ubutha abantu baKhe kabili, nokuthi yonke imifanekiso yokubutha abantu baKhe okwesibili imelela inqubo yokugcina yokugcina uphawu lwezinkulungwane eziyikhulu namashumi amane nane.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Lapho uphawu lobuNkulunkulu lwehla emgqeni wokuguqulwa, iNkosi ibe isiqoqa abantu abakhethiweyo, abese behlolwa emva kwalokho. Ekuphethweni kwenqubo yokuhlolwa kuba khona ukusakazeka, okulandelwa ukuqoqa kwaYo labo bantu abakhethiweyo okwesibili, nakuba abaningi besala emuva ngenxa yokwehluleka inqubo yokuhlolwa. UKristu waqala ukuqoqa abafundi baKhe ekubhapathizweni kwaKhe, futhi esiphambanweni abafundi basakazeka. Emva kokuvuka kwaKhe wabutha abafundi baKhe okwesibili ngaphambi kwePhentekoste. Lo mgqa wakhomba ukuthi ukuqoqa kwesibili kufezwa phezu kwabantu abayikhulu namashumi amane nane ezinkulungwane ngaphambi nje komthetho weSonto, ofanekiselwa yiPhentekoste. Isiphambano sikhomba ukudumala, okulandelwa ukuqoqa kwesibili.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Ukuhlanganiswa kwesibili emva kwesiphambano kwaqala lapho uKristu ehla evela ekuhlanganeni noYise emva kokuvuka kwakhe. Lapho uphawu lobuNkulunkulu lwehla, abantu bakaNkulunkulu kufanele badle umlayezo, futhi emva kokuba uKristu ehle, wadla nabafundi.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

> Kwathi, esahlezi nabo ekudleni, wathatha isinkwa, wasibusisa, wasihlephula, wabapha sona. Amehlo abo ase evuleka, bamazi; wayesenyamalala emehlweni abo. Luka 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Emhlanganweni wesibili emva kwesiphambano, uKristu “waphefumulela” uMoya oNgcwele phezu kwabafundi Bakhe.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Isenzo sikaKristu sokuphefumulela phezu kwabafundi bakhe uMoya oNgcwele, nokubanika ukuthula kwakhe, sasinjengamaconsi ambalwa ngaphambi kwesivunguvungu esichichimayo esasizakunikwa ngosuku lwePhentekoste.” Spirit of Prophecy, volume 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Emhlanganweni wesibili ngemva kokudumala kwango-Ephreli 19, 1844, uKristu wasusa isandla saKhe ephutheni lika-1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Labo abathembekileyo, abadumala, ababengaqondi ukuthi kungani iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Baphinde baholelwa emaBhayibhelini abo ukuba bahlolisise izikhathi zesiprofetho. Isandla seNkosi sasuswa kulezo zibalo, nephutha lachazwa. Babona ukuthi izikhathi zesiprofetho zazifika ku-1844, nokuthi ubufakazi obufanayo ababebulethile ukukhombisa ukuthi izikhathi zesiprofetho zaphela ngo-1843, babufakazela ukuthi zaziyophela ngo-1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Ekudumazekeni ingelosi yesibili yehla “inomqulu esandleni sayo.”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “Enye ingelosi enamandla yathunywa ukuba yehlele emhlabeni. UJesu wabeka esandleni sayo umbhalo, futhi njengoba yehla emhlabeni, yamemeza yathi, ‘IBhabhiloni liwile, liwile.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Inqubo yokuvivinywa eyaqala ngokufika kwengelosi yesibili yaphetha emhlanganweni wenkampu wase-Exeter lapho uMoya oNgcwele echithwa khona futhi umlayezo waqhubeka njengamagagasi amakhulu olwandle. Leyo nqubo yokuvivinywa yakhonjwa ngokusobala emva kwesiphambano lapho inkathi yesikhathi eya ekuchithweni kukaMoya oNgcwele ngePentekoste yandulelwa yisikhathi sezinsuku ezingamashumi amahlanu, esasakhiwe futhi isikhathi sezinsuku ezingamashumi amane, silandelwe yisikhathi sezinsuku eziyishumi esaphetha ngePentekoste.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “Abantu bakaNkulunkulu kumele bahlale bemphakamisela izandla ngomkhuleko njalo. Kwakungemva kokuba abafundi bokuqala bechithe izinsuku eziyishumi ekunxuseni, ngemva kokuba konke ukungezwani sekubekiwe eceleni, futhi sebebumbene ekuhlolisiseni izinhliziyo ngokujulile, nasekuvumeni nasekulahleni izono, nasekusondelaneni ebudlelwaneni obungcwele, lapho uMoya oNgcwele wehlela phezu kwabo, nesithembiso sikaKristu sagcwaliseka. Kwaba khona ukuthululwa okumangalisayo kukaMoya oNgcwele. Ngokungazelelwe kwavela ezulwini umsindo onjengowesivunguvungu somoya onamandla, wagcwala yonke indlu ababehleti kuyo. ‘Ngalolo suku kwenezwa kubo imiphefumulo ecishe ibe yizinkulungwane ezintathu.’” Review and Herald, Mashi 11, 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Ngalezo zinsuku ezingamashumi amane, uKristu wayekhona efundisa abafundi, wabe esenyukela ezulwini. Izinsuku eziyishumi ezalandela zaba yisikhathi sokulungiselela ngaphambi kokuthululwa koMoya oNgcwele ngePentekoste. Izinsuku ezingamashumi amane zemfundiso ezalandela isiphambano zihambelana no-Ephreli 19, 1844 kuze kube sekuqaleni komhlangano wekamu lase-Exeter ngo-Agasti 12, 1844. Izinsuku eziyishumi ezandulela iPentekoste zazimelela u-Agasti 12 kuya ku-17, 1844, lapho amaMillerite ahlangana ngobunye phezu kombiko Wokukhala Kwaphakathi Kwamabili owethulwa nguSamuel Snow. Kulowo mhlangano wekamu kwabonakaliswa izigaba ezimbili, futhi yisigaba esisodwa kuphela esamukela ukuthululwa kwePentekoste ekupheleni komhlangano. Kuleso sikhathi esimelelwa yizinsuku ezingamashumi amane isigaba esisodwa samukela imfundiso, kanti esinye isigaba sayenqaba imfundiso. Lapho Kufika Ukukhala Kwaphakathi Kwamabili isigaba esisodwa sasinamafutha, esinye sasingenawo.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Kwathi umkhwenyana esalibala, bonke bozela balala.’ Ngokulibala komkhwenyana kumelelwa ukudlula kwesikhathi lapho iNkosi yayilindelwe khona, ukudumala, kanye nokubambezeleka okwakubonakala sengathi kukhona. Kulesi sikhathi sokungaqiniseki, intshisekelo yabangenazimpande nabangenazinhliziyo ephelele yashesha yaqala ukuxega, nemizamo yabo yahlehla; kodwa labo ukholo lwabo lwalusekelwe ekwazini iBhayibheli ngokwabo babenalo idwala ngaphansi kwezinyawo zabo, amaza okudumala ayengenakukulikhukhula. ‘Bonke bozela balala;’ elinye iqembu lisesimweni sokungakhathali nasekulahleni ukholo lwalo, elinye iqembu lilindile ngesineke kuze kunikezwe ukukhanya okucace kakhudlwana. Nokho, ebusuku bokuvivinywa laba bokugcina babonakala belahlekelwa, ngokwezinga elithile, yintshiseko yabo nokuzinikela kwabo. Abangenazinhliziyo ephelele nabangenazimpande babengasakwazi ukuncika okholweni lwabafowabo. Yilowo nalowo kumelwe ame noma awe ngokwakhe.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Ezinsukwini eziyishumi ezandulela iPentekoste, nangesikhathi somhlangano wekamu lase-Exeter, uKristu wabutha abantu baKhe okwesibili ngaphambi kokuba labo bantu bathwale umlayezo waKhe bawuyise ezweni. Ngenkathi ingelosi yesithathu yehla ngo-Okthoba 22, 1844, umhlambi omncane waphinde wadumala futhi wasakazeka, kodwa kwaqala inkathi yokufundiswa ngo-Okthoba 22, 1844 njengoba uKristu ehola abantu baKhe ebangenisa eNdaweni eNgcwelengcwele Kakhulu. Ngo-1849, iNkosi yelula isandla saYo okwesibili ukuze iphinde ibuthe labo eyayibaqoqile ibakhipha ekudumaleni kwango-Ephreli 19 nango-Okthoba 22, 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

Ngo-1844, isiyalo sasimayelana nesigijimi ingelosi yesithathu eyayisiphethe esandleni sayo lapho yehla, kodwa “esikhathini sokungabaza nokungaqiniseki” esalandela ukudumazeka okukhulu, abaningi balahleka indlela yabo. Ngo-1849, kwaqalwa umsebenzi wokuqoqa umhlambi omncane ohlakazekile, kodwa okwavezwa yilowo mlando kwakuwukunqotshwa kwango-1863, neKadeshi yokuqala ka-Israyeli wanamuhla. Ukunqoba okuzayo kwabeyikhulu namashumi amane nane ezinkulungwane nomsebenzi wabo eKadeshi yesibili kwabambezeleka.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Lapho iNkosi yehla ngoSepthemba 11, 2001, yabutha abantu bayo bezinsuku zokugcina, yabanika ukudla kwayo kokomoya ukuba bakudle, yaphefumulela uMoya wayo phezu kwalabo bantu njengoba iqala ukufafaza imvula yangemuva, futhi yaqalisa nenqubo yokuvivinya eyaholela kuJulayi 18, 2020, lapho abantu bayo bezinsuku zokugcina bedumala futhi behlakazeka. Izinsuku ezintathu nengxenye babefile emgwaqweni. Kokubili lezo zinsuku ezintathu nengxenye, kanye nenkathi yezinsuku ezingamashumi amane esikhathini sikaKristu, zimelela ihlane. Kuphinde futhi kumelwe yisikhathi esisukela ku-Ephreli 19, 1844 kuze kube ngu-Agasti 12, 1844, kanye nesikhathi esisukela ku-Okthoba 22, 1844 kuze kube ngu-1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Kusukela ngoJulayi, 2023 kuze kube umthetho weSonto, okuyizinsuku eziyishumi ezandulela iPentekoste, umhlangano wenkambu wase-Exeter kusukela ngo-Agasti 12 kuze kube ngu-Agasti 17, kanye nesikhathi kusukela ngo-1849 kuze kube ngu-1863, konke kuyahambelana. Zimelela isikhathi sokubuthwa kwesibili sabantu bakaNkulunkulu bezinsuku zokugcina. Isikhathi esisuka ekudumazekeni siye ekuthululweni kukaMoya oNgcwele sihlukaniswe sibe yizikhathi ezimbili ezihlukile.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Ngaphakathi emlandweni ofihlekile wevesi lamashumi amane lesahluko seshumi nanye sikaDaniyeli, umugqa wobuProthestani obuhlubukileyo (ibandla elingelamagama nje kuphela), umugqa wobu-Adventisti boSuku lwesiKhombisa baseLawodikeya (ubu-Adventisti obungabamabizo nje), umugqa wobuKhatholika, kanye nomugqa wobuProthestani beqiniso konke kumelwe khona. Leyo migqa emine iveza ubuProthestani beqiniso bungene engxabanweni nenhlangano ephindwe kathathu kadrako (uJuda), yesilo (ubuKhatholika), kanye nomprofethi wamanga (ubuProthestani obuhlubukileyo).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Ngaphakathi kwalowo mlando ofihlekile ofanayo impela, umugqa we-Republicanism yokuhlubuka nawo uyabonakaliswa. Ngaphakathi kwalowo mugqa kuvezwa impikiswano phakathi kweqembu lamaDemocrat (udrako) neqembu lamaRepublican (umfanekiso wesilo). Iqembu lamaRepublican yilona eliyohola ekwakheni umfanekiso wesilo, futhi ngokwenza kanjalo libonakalisa izimpawu zesiprofetho zesilo (upapa). Ezwini likaNkulunkulu upapa, oyinkosi yasenyakatho futhi futhi oyisilo, unikezwa iGibhithe, (udrako) njengenkokhelo yezinkonzo ezenziweyo ngenxa yokuthi usetshenziswe nguNkulunkulu njengethuluzi lokwahlulela.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Ndodana yomuntu, uNebhukhadirezari inkosi yaseBabiloni wenza ukuba ibutho lakhe lenze inkonzo enkulu limelene neTire: wonke ikhanda laba yimpandla, nawo wonke ihlombe lahuzuka; nokho akatholanga mvuzo, yena nebutho lakhe, ngeTire, ngenxa yenkonzo ayeyenzile imelene nalo. Ngakho-ke isho kanje iNkosi uJehova, ithi: Bheka, ngiyakunika uNebhukhadirezari inkosi yaseBabiloni izwe laseGibithe; uyakuthatha inqwaba yalo, athathe impango yalo, athathe okufanele kudliwe; lokho kuyakuba ngumvuzo webutho lakhe. Ngimnike izwe laseGibithe ngenxa yomsebenzi wakhe awenzayo imelene nalo, ngoba basebenzela mina, isho iNkosi uJehova. Ngalolo suku ngiyakuhlumisa uphondo lwendlu yakwa-Israyeli, futhi ngiyakunika ukuvulwa komlomo phakathi kwabo; bayakukwazi ukuthi nginguJehova. Hezekeli 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

UNebukhadinezari, oyinkosi yasenyakatho kulesi siqephu, unikezwa izwe laseGibhithe njengomvuzo wakhe, ngaleyo ndlela efanekisa ukuthi ezinsukwini zokugcina upapa unikezwa iGibhithe, elingudrako, elingamakhosi ayishumi, iZizwe Ezihlangene, avumelana ukunika isilwane umbuso wawo wesikhombisa okwesikhashana esifushane.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Futhi izimpondo eziyishumi owazibona esilwaneni, zona ziyakumzonda isifebe, zisenze incithakalo futhi sibe yize, zidle inyama yaso, zisishise ngomlilo. Ngokuba uNkulunkulu ubekile ezinhliziyweni zazo ukuba zenze intando yakhe, zivumelane, zinike umbuso wazo esilwaneni, kuze kugcwaliseke amazwi kaNkulunkulu. IsAmbulo 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Le nkokhelo yesiprofetho imelwe futhi kuDaniyeli isahluko seshumi nanye ivesi lamashumi amane nambili.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Uyokwelulela isandla sakhe phezu kwamazwe futhi; nezwe laseGibhithe aliyikuphunyuka. Daniyeli 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Ubupapa buyanqoba phezu kwamandla kadrako ngesikhathi semvula yokugcina, ngoba lokhu kukhokhwa kufezwa “ngalo” “usuku” lapho uNkulunkulu “ebangela uphondo lwendlu ka-Israyeli ukuba luqhakaze.” Yimvula eyenza u-Israyeli kaNkulunkulu aqhakaze, futhi lolo suku lwaqala ngoSepthemba 11, 2001, okwakuwusuku lomoya wasempumalanga.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> Uyobangela ukuba labo abavela kuJakobe bagxile izimpande; u-Israyeli uyakuqhakaza, ahlume, agcwalise ubuso bezwe ngezithelo. Umtshayile yini njengoba watshaya labo abamtshaya? noma ubulewe yini ngokokubulawa kwalabo ababulawa nguye na? Ngokulinganisela, lapho uhluma, uyakumphikisa ngakho; uyawuvimba umoya wakhe olukhuni ngosuku lomoya wasempumalanga. Ngalokho-ke ububi bukaJakobe buyakuhlanjululwa; futhi lokhu kuyoba yiso sonke isithelo sokususa isono sakhe; lapho enza wonke amatshe e-altare abe njengamatshe okhoko aphihlizwe abe yizicucu, izixuku zemithi nezithombe ngeke kusamiswa. Isaya 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

IGibhithe inikelwa esilwaneni sobupapa lapho imvula yangemuva ithululwa. Imvula yangemuva yaqala ukuconsa lapho umoya wasempumalanga, omele ubuSulumane bomaye wesithathu, “umiswa,” noma uvimbelwa, ngoSepthemba 11, 2001. Khona-ke imvula yaqala ukulinganiswa, (ifafazwa) phezu kuka-Israyeli njengoba babeqala ukuhluma. Emthethweni weSonto, lapho umaye wesithathu ubuya futhi, imvula yangemuva ithululwa ngaphandle kwesilinganiso. Phakathi kukaSepthemba 11, 2001 nomthetho weSonto osuzofika maduze “ububi bukaJakobe” buyasuswa, futhi igama lesiHeberu elithi “buyasuswa” lisho ukuthi “kubuyiselwe isono”. Emthethweni weSonto isilwane sobupapa sinikwa iGibhithe (udrako), njengoba lawo makhosi ayishumi ephinga nobupapa ngokwakha umfanekiso wesilwane womhlaba wonke.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Ngaphambi komthetho weSonto, ngesikhathi sokubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane, uphondo lwamaRiphabhulikhi oluhlubukileyo lwakha umfanekiso wesilo kanye nophondo lwamaProthestani oluhlubukileyo, futhi kulowo mugqa wesiprofetho iqembu lamaRiphabhulikhi liyanqoba phezu kweqembu lamaDemokhrasi, ngoba iqembu lamaDemokhrasi lingamandla kadrako, kanti iqembu lamaRiphabhulikhi lingamandla akha umfanekiso wobupapa.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Ngaphakathi komlando wesiprofetho wesilo sasemhlabeni kukhonjiswa ukuphela kweqembu leDemocratic kanye nokuphela kweqembu leRepublican. Lawo maqembu amabili akha uphondo lweRepublicanism, kodwa aveza umzabalazo wangaphakathi ogudla wonke umlando wesilo sasemhlabeni. Lolo phondo (iRepublican) luqukethe ngaphakathi umfanekiso omncane wamaphondo amabili esilo sasemhlabeni.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Ebufakazini bombuso wamaMede namaPheresiya, kwakuyimpondo yokugcina eyaphakama yaba phezulu kunazo zonke; kanti iqembu lamaDemocrat laqala kuqala emlandweni waseMelika, kodwa ekugcineni iqembu lamaRepublican liyaphakama libe phezulu futhi linqobe amaDemocrat. Emlandweni wemvula yokugcina, eyaqala ngo-September 11, 2001, amaDemocrat angama-globalist, aphefumulelwe yidrako, anyuka ephuma emgodini ongenamkhawulo wesAmbulo isahluko seshumi nanye, abulala amaRepublican ngokweba ukhetho luka-2020. Impi yawo yokulwa noTrump (kanye namaRepublican) yaqala ngesikhathi ememezela ukungenela kwakhe ukhetho ngo-2015, futhi yanda ngamandla kuphela kusukela kuleso sikhathi kuya phambili.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Lapho amaDemokhrasi entshontsha ukhetho ngo-2020, abe eseqala iziVivinyo zikaPelosi; kodwa lapho uTrump ememezela umkhankaso wakhe wesithathu ngo-2022, ukwesaba kwehlela amaDemokhrasi, nolaka lwawo lwakhula kakhulu; abe esehlasela uTrump nabamsekelayo ngentukuthelo enkulu, ngoba ayazi ukuthi isikhathi sawo sasifushane. Agubha ukufa kwakhe, kodwa lapho esukuma, ukwesaba okukhulu kwehlela wona.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

> Futhi lapho sebeqedile ubufakazi babo, isilo esikhuphuka siphuma kwalasha siyakulwa nabo, sibahlule, sibabulale. Nezidumbu zabo ziyakulala esitaladini somuzi omkhulu, obizwa ngokomoya ngokuthi iSodoma neGibhithe, lapho neNkosi yethu yabethelwa khona. Futhi abavela kubantu nasezizwaneni nasezilimini nasezizweni bayakuzibona izidumbu zabo izinsuku ezintathu nengxenye, bangavumi ukuba izidumbu zabo zibekwe emathuneni. Futhi abahlezi emhlabeni bayakuthokoza ngabo, bajabule, bathumelelane izipho; ngokuba laba baprofethi ababili babahlupha abahlezi emhlabeni. Futhi emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, bema ngezinyawo zabo; ukwesaba okukhulu kwehlela labo ababebabona. IsAmbulo 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Isikhathi esikhomba ukuphela kweqembu lamaDemocratic sisukela ekufungisweni kukaBiden ngo-2021 kuze kufike ekufungisweni kukaTrump ngo-2025. Leso sikhathi saqala ngoPelosi Trials, ezazingqubuzana noMthethosisekelo ngokuphelele futhi ziyizenzo zepolitiki ngokuphelele ngokwemvelo yazo. Lowo mlando, omele ukufa kukamongameli wesithupha kusukela esikhathini sokuphela ngo-1989 kuze kufike kumongameli wesishiyagalombili ongowabayisikhombisa, waqala ngokuqulwa kwamacala epolitiki (amaPelosi Trials), futhi uphetha ngokufa kweqembu lamaDemocratic, kanye nesethi yesibili yamaPelosi Trials, njengoba izinhloso zepolitiki seziphendukisiwe.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Umfanekiso womlando utholakala esahlukweni seshumi nanye sencwadi yeSambulo, owathola ukugcwaliseka kwawo kokuqala eNguqukweni yaseFrance. INguquko yaseFrance iyisibonelo esiyingqayizivele somlando salolo hlobo lwempi yezepolitiki ye-guillotine, oluchaza iqembu elibusayo libulala elinye, bese kuthi wona kanye lawo mandla abusayo agumbuqelwe phansi futhi ashushiswe nawo ngokwawo.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Isikhathi esisukela ekugcotshweni kukaBiden nasekuQulweni Kwamacala kaPelosi, size siyofika ekugcotshweni kwesibili kukaTrump nasekubuyisweni emuva kokuQulwa Kwamacala kaPelosi, sikhomba ukuphela kweqembu lamaDemocratic, futhi sikhomba isikhathi lapho uTrump ephinda ukusetshenziswa kwesethi yemiyalo yesigungu eyayifanekiswe yi-Alien and Sedition Acts. Ukusetshenziswa kwaleyo miyalo yesigungu kuzoqala ukuQulwa Kwamacala kwesibili kukaPelosi futhi kukhombe ukuqala kwenkathi lapho umfanekiso wesilo uqala khona ngokuzimisela okugcwele. Leyo nkathi iphela ekuphoqelelweni komthetho weSonto, ngakho-ke le nkathi iqala ngemiyalo yesigungu ehambisana ne-Alien and Sedition Acts, futhi iphela ngomthetho weSonto. Yilapho iqembu lamaRepublican liphela khona.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Zombili lezi zikhathi ezimelela isiphetho seqembu lamaDemocrat bese kulandela elesiQembu lamaRepublican zixhumene ngokwesiprofetho, futhi zimelelwa yisikhathi seminyaka engamashumi amabili nambili kusukela ngo-1776 kuze kube ngu-1798. Leso sikhathi sinezimpawu ezintathu zendlela; iSitatimende Sokuzimela ngo-1776, eminyakeni eyishumi nantathu kamuva uMthethosisekelo, kulandelwa yiMithetho Yabafokazi Neyokuvukela ka-1798. Lezo zimpawu ezintathu zendlela zithola ukugcwaliseka emgqeni wamaqembu amaDemocrat namaRepublican, nakuba ukusetshenziswa kwesibonakaliso sesibili nesesithathu kusendaweni ehlukile emgqeni ngamunye.

We will explain these waymarks and their fulfillments in the next article.

Sizochaza la maphuzu ezimpawu kanye nokugcwaliseka kwawo esihlokweni esilandelayo.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Kunamaqembu amabili kuphela, uSathane usebenza ngamandla akhe agwegwile, okukhohlisayo, futhi ngezinkohliso ezinamandla ubamba bonke abangahlali eqinisweni, abaphambukise izindlebe zabo eqinisweni, baphendukela ezinganekwaneni. USathane uqobo akahlalanga eqinisweni, uyimfihlakalo yobubi. Ngobuqili bakhe unika amaphutha akhe abhubhisa umphefumulo ukubonakala kweqiniso. Kulokhu kukhona amandla awo okukhohlisa. Kungenxa yokuthi ayisifaniso-mbumbulu seqiniso ukuthi i-Spiritualism, i-Theosophy, nezinkohliso ezinjalo zithola amandla amakhulu kangaka phezu kwezingqondo zabantu. Kulokhu kukhona ukusebenza kobuciko obukhulu bukaSathane. Uzenza uMsindisi womuntu, umenzi wokuhle wesintu, ngaleyo ndlela ahunge izisulu zakhe kalula ngokwengeziwe ekubhujisweni.

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “Sixwayiswa eZwini likaNkulunkulu ukuthi ukuqapha okungaphunyuki ubuthongo kuyinani lokuphepha. Kuse ndlela eqondile kuphela yeqiniso nokulunga lapho singaphunyuka khona emandleni omlingi. Kodwa izwe libanjwe ngugibe. Ubuhlakani bukaSathane busetshenziswa ekusunguleni amacebo nezindlela ezingenakubalwa ukuze afeze izinhloso zakhe. Ukuzenzisa sekuyibuciko obucokeme kuye, futhi usebenza ebonakala sengathi uyingelosi yokukhanya. Yiso kuphela iso likaNkulunkulu elihlukanisa amasu akhe okungcolisa izwe ngezimiso zamanga nezibhubhisayo ezibonakala ebusweni bazo zinokubonakala kokulunga kweqiniso. Usebenza ukuze anciphise inkululeko yenkolo, futhi alethe ezweni lenkolo uhlobo oluthile lobugqila. Izinhlangano, izikhungo, ngaphandle kokuba zigcinwe ngamandla kaNkulunkulu, ziyosebenza ngaphansi kwemiyalo kaSathane ukuze zibeke abantu ngaphansi kokulawulwa ngabantu; futhi inkohliso nobuqili kuyoba nesimo sokubonakala kokushisekela iqiniso, nokuthuthuka kombuso kaNkulunkulu. Noma yini ekwenzeni kwethu engacaci njengasemini, ingeyezindlela zenkosi yobubi. Izindlela zayo ziyasetshenziswa ngisho naphakathi kwamaSeventh Day Adventists, abathi banalo iqiniso elithuthukile.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Uma abantu bephikisana nezixwayiso iNkosi ezithumela kubo, baba ngisho ngabaholi emikhubeni emibi; amadoda anjalo azithathela phezu kwawo amalungelo kaNkulunkulu—azigagela ukwenza lokho uNkulunkulu uqobo angeke akwenze ekufuneni ukulawula izingqondo zabantu. Aletha ezawo izindlela namacebo awo, futhi ngokumqonda kwawo okuyiphutha uNkulunkulu, enza buthakathaka ukholo lwabanye eqinisweni, angenisa nemigomo yamanga ezosebenza njengemvubelo ukungcolisa nokonakalisa izikhungo zethu namabandla ethu. Noma yini eyehlisa umqondo womuntu ngokulunga, nangokulingana, nangokwahlulela okungenabandlululo, noma yiliphi icebo noma isimiso esiletha abasebenzi bakaNkulunkulu abangabantu ngaphansi kokulawulwa yizingqondo zabantu, liyalimaza ukholo lwabo kuNkulunkulu; lehlukanisa umphefumulo noNkulunkulu, ngoba liholela ekudukeni endleleni yobuqotho obuqinile nokulunga.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “UNkulunkulu ngeke avume noma iyiphi indlela umuntu azakhele yona yokuba umuntu, noma kancane kangakanani, abuse noma acindezele omunye umuntu. Ithemba elilodwa lomuntu owileyo ngukubheka kuJesu, nokumamukela njengaye yedwa uMsindisi. Ngokushesha nje lapho umuntu eqala ukwenza umthetho wensimbi wabanye abantu, ngokushesha nje lapho eqala ukubopha nokushayela abantu ngokomqondo wakhe uqobo, uyamdelela uNkulunkulu, futhi ubeka engozini umphefumulo wakhe uqobo, kanye nemiphefumulo yabafowabo. Umuntu onesono angathola ithemba nokulunga kuNkulunkulu kuphela; futhi akekho umuntu olungileyo ngaphezu kwesikhathi lapho enokukholwa kuNkulunkulu, futhi egcina ukuhlangana okuphilayo naye. Imbali yasendle kufanele ibe nempande yayo emhlabathini; kufanele ibe nomoya, amazolo, izihlambi zemvula, nokukhanya kwelanga. Iyokhula kahle kuphela njengoba yamukela lezi zinzuzo, futhi konke kuvela kuNkulunkulu. Kunjalo nangabantu. Samukela kuNkulunkulu lokho okondla ukuphila komphefumulo. Siyaxwayiswa ukuba singathembi umuntu, noma ukwenza inyama ibe yingalo yethu. Kumenyezelwe isiqalekiso phezu kwabo bonke abenza lokhu.” The 1888 Materials, 1432–1434.

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