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# The Book of Daniel - Number Fourteen

Incwadi kaDaniyeli — Inombolo Yeshumi Nane

Daniel Chapter Two – Summary and Conclusion Part One

UDaniyeli Isahluko Sesibili – Isifinyezo Nesiphetho Ingxenye Yokuqala

Author

Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Encwadini yeSambulo zonke izincwadi zeBhayibheli zihlangana khona futhi ziphethe khona. Nansi ingxenye egcwalisa incwadi kaDaniyeli.” IzEnzo ZabaPhostoli, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Iqiniso uJohane ayibiza ngokuthi “IsAmbulo sikaJesu Kristu,” iNgonyama yesizwe sakwaJuda ebilokhu iyivula izimpawu kubantu bayo kusukela ngoJulayi, 2023, ifezekiswa ngokupheleleyo lapho incwadi kaDaniyeli ihlanganiswa nencwadi yeSambulo. Isahluko sesibili sikaDaniyeli simelela umbiko wengilosi yesibili esimweni sokuvivinywa komfanekiso wesilo wezinsuku zokugcina. Siveza inqubo yokuvivinywa kanye nesikhathi esithile sokuvivinywa.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Isikhathi nenqubo kaDaniyeli isahluko sesibili, emelwe yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli, kwakuyisifanekiso sesikhathi sokuvivinywa samaProthestani emlandweni wamaMillerite. AmaProthestani ahluleka enqubweni yawo yokuvivinywa, abe eseba ngamadodakazi aseRoma. Ngokwesiprofetho, indodakazi ifanekisa unina; kanti iRoma iyisilo sesiprofetho. Ukuhluleka kwawo kanye nokuguqukela kwawo okwalandela ekubeni amadodakazi aseRoma, kufanekisa uvivinyo lomfanekiso wesilo emlandweni wethu wamanje, ngoba aguqukela ekubeni ngumfanekiso wesilo. Ngakho-ke inqubo yethu yamanje yokuvivinywa imelwe yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli, futhi nangomlando wombiko wengelosi yesibili phakathi nokunyakaza kwamaMillerite.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Emlandweni wombiko wengelosi yesibili owaqala ngo-11 Septhemba 2001, kukhona isikhathi esithile nenqubo yokuvivinywa emelwe ngokomfanekiso njengephupho lesithombe sikaNebukadinesari sezilwane; ngokuba embusweni wesiprofetho seBhayibheli umbuso futhi uyisilwane. UNebukadinesari nezikhulu zenkolo zabaKaledi bamele labo abahluleka ekuvivinyweni, kanti uDaniyeli kanye namadoda amathathu afaneleyo bamele labo abaphumelela ekuvivinyweni. Kungabonakala kungesiyo leyo ndlela, kodwa ukwehluleka kukaNebukadinesari kuqinisekiswa esahlukweni sesithathu sikaDaniyeli.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Enqubweni yokuvivinywa, emelwe kokubili kuDaniyeli isahluko sokuqala nelesibili, kukhona izimpawu zomgwaqo eziqondile zesiprofetho ezihambisana namaqiniso asanda kubekwa encwadini yeSambulo. Esahlukweni sokuqala, “izinsuku eziyishumi” zimelela isikhathi sokuvivinywa esaholela ekutheni uDaniyeli abonakalise umfanekiso omuhle kakhulu nowondlekile kakhulu ngenxa yokudla kwakhe ukudla kwasezulwini, kuyilapho elinye iqembu labathenwa labonakalisa umfanekiso walabo abadla ukudla kwenkosi. Inkosi, ngokwesiprofetho, ingumbuso, futhi ngokwesiprofetho inkosi noma umbuso futhi uyisilo. Labo ubuso babo obabonakalisa imiphumela yokudla ukudla kwenkosi, babonakalisa umfanekiso wesilo.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Esahlukweni sesibili sikaDaniyeli, uDaniyeli wayekhuleka ukuze aqonde “imfihlakalo” efihlekile yephupho lesithombe sikaNebukadinesari. Wayedinga ukwazi ukuthi iphupho laliyini, kanye nokuthi lalisho ukuthini. Umele labo ezinsukwini zokugcina abafuna ukuqonda izimfihlakalo ezihambisana nokwambulwa kweSambulo sikaJesu Kristu, ngokuba ukwambulwa kweSambulo sikaJesu Kristu kuyiyo “imfihlakalo” yokugcina yesiprofetho eyambulwayo ngaphambi kokuba kuvalwe isikhathi somusa. Bonke abaprofethi, kuhlanganisa noDaniyeli, bakhomba ezinsukwini zokugcina. Umzamo kaDaniyeli wokuqonda “imfihlakalo” wawungumzamo wokuphila noma wokufa, njengoba kunjalo novivinyo lomfanekiso wesilo kubantu bakaNkulunkulu ezinsukwini zokugcina.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “INkosi ingibonisile ngokucacile ukuthi umfanekiso wesilo uyokwakhiwa ngaphambi kokuba kuvalwe isikhathi somusa; ngoba wona uyoba uvivinyo olukhulu kubantu bakaNkulunkulu, okuzonqunywa ngalo isiphetho sabo saphakade.” Manuscript Releases, umqulu 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Umkhuleko kaDaniyeli, ngesikhathi efuna ukuqonda “imfihlo,” umelela uphawu lwendlela oluthile emlandweni wabantu bakaNkulunkulu ezinsukwini zokugcina. Incwadi kaDaniyeli inikeza ofakazi ababili abamisa uphawu lwendlela “lomkhuleko” ezinsukwini zokugcina. Lolo phawu lwendlela lutholakala esikhathini esimelelwa umlayezo wesibili womugqa ngamunye wenguquko.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Isimo sesiprofetho sale mithandazo yomibili yiminyaka engamashumi ayisikhombisa yokuthunjwa, leyo, njengophawu, emelela “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. KuDaniyeli ezimbili, evesini lokuqala, igama elithi “Nebukadinesari” liphindwe kabili, futhi ukuphindaphindwa kwegama emiBhalweni kuwuphawu lomyalezo wengelosi yesibili.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Kunezinkomba eziningana emibhalweni kaDade White ezikhomba isahluko sesithathu sikaDaniyeli njengophawu lomthetho weSonto. Isahluko sokuqala sikaDaniyeli siphethe zonke izimpawu zomlayezo wengelosi yokuqala, futhi siyatshelwa ukuthi awukwazi ukuba nomlayezo wesithathu (isahluko sesithathu sikaDaniyeli) ngaphandle komlayezo wokuqala nowesibili.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Uvivinyo lwesithombe sesilo luchazwe ngu-Ellen White njengovivinyo okumelwe siludlule ngaphambi kokuba isikhathi somusa sivale, nangaphambi kokuba sibekwe uphawu. Lapho umculo uqala ukudlala kuDaniyeli isahluko sesithathu, isikhathi somusa savalwa ngokomfanekiso, ngokuba isahluko sesithathu simelela umthetho weSonto. Umculo kaNebukadinesari umelela ihubo isifebe saseTire esesiqala ukulihuba emakhosini omhlaba ekupheleni kweminyaka engamashumi ayisikhombisa engokomfanekiso esase sikhohliwe ngayo.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Kuyakuthi ngalolo suku iTire liyokhohlakala iminyaka engamashumi ayisikhombisa, ngokwezinsuku zenkosi eyodwa; emva kokuphela kweminyaka engamashumi ayisikhombisa iTire liyohlabelela njengowesifebe. Thatha ihabhu, uzulazule umuzi wonke, wena sifebe esakhohlakeleyo; yenza umculo omnandi, uhlabele izingoma eziningi, ukuze ukhunjulwe. Kuyakuthi emva kokuphela kweminyaka engamashumi ayisikhombisa, uJehova ayovakashela iTire, lona libuyele emholweni walo, liphinge nayo yonke imibuso yezwe phezu kobuso bomhlaba. Isaya 23:15–17.

Sister White identifies the three angel’s messages as three tests.

USisi White ukhomba imilayezo yezingelosi ezintathu njengezivivinyo ezintathu.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Abaningi abaphuma bayohlangabeza uMyeni ngaphansi kwemiyalezo yengelosi yokuqala neyesibili, benqaba eyesithathu, umyalezo wokugcina wokuvivinya ozonikezwa izwe, futhi isimo esifanayo siyothathwa lapho kwenziwa ubizo lokugcina.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Ngofakazi abaningi, uDaniyeli isahluko sesibili, ungumyalezo wengelosi yesibili. Umlando wokunikezwa amandla kwengelosi yokuqala kuze kube sekwaHlulelweni, ungumlando omelwe iminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli. Isimo somkhuleko kaDaniyeli esahlukweni sesibili, senzeka phakathi kweminyaka engamashumi ayisikhombisa, okuyisibonakaliso “sezikhathi eziyisikhombisa”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Umthandazo wesahluko sesishiyagalolunye uqala ngokubhekisela ngokuqondile eminyakeni engamashumi ayisikhombisa. Isimo sobuprofethi sale mithandazo yomibili siyefana ngokuphelele. Imelela izingxenye ezehlukene zomthandazo ofanayo, kodwa yomibili ibekwe esimweni esifanayo “sezikhathi eziyisikhombisa,” futhi yomibili ihambisana nophawu lwendlela “lomthandazo” olutholakala emlandweni wabantu abayikhulu namashumi amane nane ezinkulungwane bezinsuku zokugcina.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Lapho uDaniyeli ekhuleka esahlukweni sesishiyagalolunye, usesikhathini esingokwesiprofetho “senguquko” sisuka embusweni waseBhabhiloni siya embusweni wamaMede namaPheresiya. Lelo phuzu lenguquko liyisibonakaliso sendlela futhi, futhi lihambisana nalelo phuzu elifanayo lenguquko ekuhambeni kwengelosi yesithathu, lapho abantu bakaNkulunkulu befa emgwaqweni njengama-“Laodiceans”, bese bephuma ethuneni bengama-“Philadelphians”. Iphuzu lenguquko lokuhamba kwengelosi yokuqala lihambisana kokubili nephuzu lenguquko likaDaniyeli, kanye nokuhamba kwengelosi yesithathu, futhi womathathu axhumene ngokuqondile “nezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Uguquko olusuka ePhiladelphia luya eLaodicea enhlanganweni yamaMillerite lwenzeka ngokufika “kokukhanya okusha” “ngezikhathi eziyisikhombisa” ngo-1856, kanye nokwenqatshwa okwalandela “kwezikhathi eziyisikhombisa” ngokuphelele ngo-1863. UDaniyeli esahlukweni sesishiyagalolunye, ukuhamba kwengelosi yokuqala ngesikhathi samaMillerite, kanye nokuhamba kwengelosi yesithathu esikhathini sethu, konke kunendawo yenguquko ehambisana komunye nomunye, futhi womathathu la maphuzu enguquko abekwe ngaphakathi komongo “wezikhathi eziyisikhombisa”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Emlandweni wenqubo yokuvivinywa, uDaniyeli umele isithunywa esinikezwe ukukhanya asabelana ngakho kuqala nabangane bakhe abathathu, ngaleyo ndlela efanekisa indima yesiprofetho ka-“Elija”, oyilo “izwi elimemezayo ehlane”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Imfihlo” yesahluko sesibili sikaDaniyeli ikhomba ukuthi umbuso wesishiyagalombili wesiprofetho seBhayibheli “ungowayisikhombisa” imibuso. Njengoba uyisifanekiselo sokuqala semibuso yesiprofetho seBhayibheli, ngalokho uxhumana nesifanekiselo sokugcina semibuso yesiprofetho seBhayibheli esitholakala esahlukweni seshumi nesikhombisa seSambulo. Umbuso wesishiyagalombili, njengoba “ungowalezo eziyisikhombisa” ezandulelayo, ukhuluma ngalelo phuzu lokuguquka elisungula iBhabhiloni lanamuhla njengobunye obuphindwe kathathu bukadrako, besilo, nomprofethi wamanga. Iphupho lesithombe likaNebukadinesari ekugcineni likhomba umbuso wesishiyagalombili wasemhlabeni emlandweni wesiprofetho.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Umbuso uyisilo esiprofethweni leBhayibheli, ngakho iqiniso elimelelwe yiphupho lesithombe sikaNebukadinesari liyisibhekiselo sokuqala sesilo sokugcina, njengoba futhi kuchazwe eSambulweni isahluko seshumi nesikhombisa. Ngakho-ke, iphupho likaNebukadinesari ekugcineni liyiphupho lomfanekiso wesilo sesishiyagalombili nesokugcina. Liyiphupho “lomfanekiso wesilo”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Lokho kukodwa kuyisiqinisekiso sokubaluleka kokubona iphuzu lenguquko elenzeka enhlanganweni yengelosi yesithathu, kodwa “imfihlo” futhi iyisihluthulelo esihlanganisa futhi esimisa okuningi kwalokho izihloko ezandulele ebezikhomba ngomlando owalandela uJulayi 18, 2020. Kulezo zihloko, kuye kwavezwa ukuthi izimpawu ezine zomgwaqo zayo ngayinye yezinhlangano ezingcwele zenguquko, ezimelelwa yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli, zihlala zinesihloko esifanayo.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Lezo zimpawu ezine ezisemgwaqweni ngesikhathi sikaKristu zabekwa ngaphakathi komongo “wokufa nokuvuka”. Uphawu lokuqala olwalumele ukunikwa amandla kombiko wokuqala kwakuwukubhabhadiswa kukaKristu, uphawu lokufa nokuvuka. Uphawu lwesibili, olumele ukudumala kokuqala kulowo mlando, kwakuwukufa nokuvuka kukaLazaru. Uphawu lwesithathu kwakuwukungena kukaKristu eJerusalema ngokunqoba, okumelwa yiMidnight Cry. UKristu wayebheke ekufeni nasekuvukeni kwaKhe, futhi uLazaru, ummeleli ophilayo wokufa nokuvuka, wayehola udwendwe. ULazaru futhi usungula ukuthi ngesikhathi sokumenyezelwa kweMidnight Cry, abantu bakaNkulunkulu “bayabekwa uphawu”.

> “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.

> “Lo mmangaliso omqhele, ukuvuswa kukaLazaru, wawuzobeka uphawu lukaNkulunkulu emsebenzini waKhe nasekubangeni kwaKhe ubuNkulunkulu.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Uphawu lwesine lokwahlulela kwakuyisiphambano, olwaluphinde lube ukufa nokuvuka. Isikhathi salezo ziphawulo ezine simelelwa yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Emlandweni wamaMillerite, indikimba yayiwumgomo othi “usuku lumele unyaka”, kanti u-11 Agasti 1840 waba ukuqinisekiswa kwalowo mgomo. Ukudumala kokuqala kwaba ngumphumela wokusetshenziswa okungalungile komgomo wosuku-lulingana-nonyaka. UMemezelo Waphakathi Kwamabili waba ukupheleliswa komgomo wosuku-lulingana-nonyaka maqondana nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu kanye nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, kwase kuqala uKwahlulelwa Kocwaningo lapho lezo ziprofetho zosuku-lulingana-nonyaka zigcwaliseka ngo-22 Okthoba 1844. Indikimba yazo zonke izimpawu zendlela ezine emlandweni wamaMillerite kwakuwumgomo othi “usuku lumele unyaka”. Isikhathi salezo zimpawu zendlela ezine simelwe yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Ezinsukwini zenkosi uDavide, ingqikithi yayiwukuthi “umphongolo kaNkulunkulu”. Lapho uDavide esenikwe amandla, wabe esezimisela ukuletha umphongolo emzini kaDavide.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> UDavide waqhubeka, waba mkhulu; uJehova uNkulunkulu wamabandla wayenaye. 2 Samuweli 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ukudumazeka kokuqala kwaba lapho u-Uzza ona ngokuthinta umphongolo. Uphawu lwesithathu lwendlela lwaba lapho uDavide eqonda ukuthi iNkosi yayibusisile indlu ka-Obededomi umGiti, lapho umphongolo wawugcinwe khona kusukela ekuhlubukeni kuka-Uzza. UDavide wase ehamba wayowuthatha umphongolo ukuze angene ngokunqoba eJerusalema (kwaba kuphela ukuba inkosikazi yakhe iveze intukuthelo engafanele kanye “nokudumazeka” ngokungena kukaDavide). Ngasinye salezo zimpawu zendlela ezine simelelwa umphongolo. Inkathi yalezo zimpawu zendlela ezine imelelwa yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

NgoSepthemba 11, 2001, ubuSulumane be-“Maye” yesithathu badedelwa, base beboshwa futhi. UJulayi 18, 2020, wawuyisiprofetho esihlulekile mayelana nendima yobuuSulumane. Umlayezo oletha amathambo omile afileyo ekuphileni uvela “emimoyeni emine”, eyisibonakaliso sobuSulumane futhi emele umlayezo Wokukhala Kwaphakathi Kwamabili. Ukubhujiswa kwesizwe okulandela ukuhlubuka kwesizwe komthetho weSonto e-United States kuletshwa ubuSulumane be-“Maye” yesithathu. Isikhathi salezo zimpawu ezine zomgwaqo simelwe yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Ukunyakaza kwengelosi yokuqala kumelela ukunyakaza kwengelosi yesithathu, futhi umlayezo Wokukhala Kwaphakathi Kobusuku emlandweni wamaMillerite wawuyisilungiso sesibikezelo esaphumelela ukuhluleka esaholela ekudumazekeni kokuqala.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Abadumazekileyo babona emiBhalweni ukuthi babesesikhathini sokulibala, nokuthi kwakufanele balinde ngesineke ukugcwaliseka kombono. Ubufakazi obufanayo obabaholela ukuba balindele iNkosi yabo ngo-1843, babaholela ukuba bayilindele ngo-1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Ubufakazi obufanayo bokuhlaselwa kweNashville ngamaSulumane, buyibona ubufakazi bokuhlaselwa kweNashville okuyokwenzeka njengempendulo ekuphoqelelweni kokukhonza ngeSonto. Imibhalo yoMoya Wesiprofetho ayike yehluleke. Isibikezelo sokuhlaselwa kweNashville sibekwe ngokusobala emibhalweni yoMoya Wesiprofetho. Isibikezelo saseNashville siyogcwaliseka, kodwa isibikezelo sokuhlaselwa kweNashville siyosekelwa ekulungisweni kwesibikezelo esahluleka ngaphambili, njengoba kwakunjalo emlandweni wamaMillerite. Sigcwaliseka esibonakalisweni sesine, okuyisibonakaliso esimelela “ukwahlulela”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

UJesu uhlale ebonakalisa ukuphela ngesiqalo, futhi uphawu lokuqala lwendlela lwango-September 11, 2001, lwaluyisihlaselo esivela eSlamu; ngakho-ke ekwahlulelweni komthetho weSonto, kuyoba khona isihlaselo sobuSlamu phezu kweNashville. Kungenzeka kakhulu ukuthi kufake nezinye izindawo eziqondiwe, kodwa umlayezo Wokukhala Kwaphakathi Kwamabili ungumlayezo oyisilungiso somlayezo owaveza ukuphoxeka kokuqala. Ukuphoxeka kokuqala kwabangelwa yisono sokusebenzisa isigaba sesikhathi kuleso siprofetho, hhayi ngamazwi ka-Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Kubalulekile ukuqaphela ukuthi izimpawu ezine eziqala “ekunikezweni kwamandla” komlayezo wokuqala (okuthi kuDaniyeli kwenzeke ekuqaleni kweminyaka engamashumi ayisikhombisa engokomfanekiso), zihlala zilawulwa yisihloko esifanayo. Uma wamukele uSepthemba 11, 2001, njengokugcwaliseka kwesiprofetho, ngokwesiprofetho uye wadla “incwadi efihliweyo”. Bambalwa kakhulu abantu abayidla ngempela lelo qiniso, kodwa babekhona abanye, njengoba bemelwe nguDaniyeli, ababezinqumele ezinhliziyweni zabo ukuba bangangcoliswa ukudla kwaseBhabhiloni. Nokho bakhona labo abazishoyo ukuthi bakholelwa ukuthi uSepthemba 11, 2001 wayewukugcwaliseka kwesiprofetho, kodwa baphikisa ngokuthi kwakungeyona i-Islamu, kodwa kwakungumndeni wakwaBush, noma ama-globalist, noma amaJesuit, noma i-CIA, noma inhlanganisela ethile yabasolwa abajwayelekile abavame ukusetshenziswa ngabathandi bezinkolelo-zungu banamuhla. Njengo-Alfa no-Omega, uJesu ufanekisa ukuphela ngesiqalo, ngakho-ke uma siphambuka ngalokho okwamelwa ngokwesiprofetho ngoSepthemba 11, 2001, siyachitha ikhono lethu lokuhlukanisa kahle iZwi lesiprofetho “leqiniso”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Ukunikwezwa amandla” kwesigijimi sokuqala emlandweni wamaMillerite kwakuyi-Islamu yoMaye wesibili, futhi lokho kunikwezwa amandla kwakungumfanekiso wokunikwezwa amandla kwangoSepthemba 11, 2001, okwalethwa yi-Islamu yoMaye wesithathu.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

I-Islamu ekuphawuleni kokuqala yiyo ekhomba i-Islamu ekuphawuleni kokugcina. Ukuphawula kokugcina kumele ukwahlulela, futhi i-United States yahlulelwa emthethweni weSonto. Kungumyalezo wesibili kaHezekeli esahlukweni samashumi amathathu nesikhombisa, oletha abafileyo ekuphileni, futhi lowo myalezo ungumyalezo wokuphawula kwesithathu, okuyi-Midnight Cry. Ungumyalezo wokubekwa uphawu, njengoba kufanekiswe ukungena kukaKristu okunqobayo egibele “imbongolo”, uphawu lwe-Islamu. Umnyalezo wokubekwa uphawu we-Midnight Cry uthwalwa yi-Islamu.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Tshelani indodakazi yaseSiyoni nithi: Bheka, iNkosi yakho iza kuwe, imnene, igibele imbongolo, nethole, okuyinzalo yembongolo. Mathewu 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Isiprofetho sesibili sikaHezekeli sivela “emimoyeni emine”, okuyisifanekiselo se-Islam futhi. Kubaluleke ngokuphelele ukuba kucace ngaleli qiniso, ngoba umlayezo owuKhala Laphakathi Kwamabili ungumlayezo okhomba i-Islam yoMaye wesithathu njengamandla aletha ukwahlulelwa phezu kwe-United States ngesikhathi somthetho weSonto, futhi akhiqiza ukubhujiswa kwesizwe okulandela lowo myalelo.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Amacilongo AyisiKhombisa eSambulo ayeyizahlulelo zikaNkulunkulu phezu kokuphoqelelwa kokukhulekwa kweSonto ngeSonto yibo bobabili iRoma yobuqaba neRoma yobupapa.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  Icilongo ezine zokuqala zehliselwa iRoma yamaqaba emva kokuba uConstantine ephoqelele umthetho wokuqala weSonto ngeCawa ngonyaka ka-321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Icilongo lesihlanu nelesithupha (eziphinde zibe uMaye wokuqala nowesibili bamaSulumane), kwakuyizahlulelo zikaNkulunkulu ezimelene neRoma yobupapa ngenxa yomthetho wobupapa weSonto owamiswa eMkhandlwini wase-Orléans, ngonyaka ka-538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Icilongo sesikhombisa (okungumaye wesithathu woHlamo), siyisahlulelo esiyofikela i-United States lapho, esikhathini esiseduze esizayo, iphoqelela ukukhonzwa kweSonto.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

I-Islam Yomaye wesithathu imelela uphawu lokuqala lwangoSepthemba 11, 2001. Isiprofetho esahluleka sokuhlasela kwe-Islam eNashville ngoJulayi 18, 2020 simelela ukudumala kokuqala, uphawu lwesibili. Umlayezo “wemimoya emine” ye-Islam, njengoba umelelwe esiprofethweni sesibili sikaHezekeli esahlukweni samashumi amathathu nesikhombisa, umelela iSikhalo Saphakathi Kwamabili, uphawu lwesithathu, bese kuba uphawu lwesine lokugcwaliseka kwesiprofetho esahluleka sangoJulayi 18, 2020 emthethweni weSonto. Lawa angamaphawu amane esiprofetho avela emlandweni wesiprofetho wabayizinkulungwane eziyikhulu namashumi amane nane, njengoba umelelwe yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Ukuqaphela umlayezo Wokukhala Kwaphakathi Kwamabili kuyisici esiyinhloko “semfihlakalo” eyambulelwa uDaniyeli ngomfanekiso, lapho ekhuleka ukuba aqonde iphupho lesithombe likaNebukhadinezari. Umkhuleko wakhe uyisibonakaliso sendlela esitholakala ekupheleni kwezinsuku ezintathu nengxenye zokufa zofakazi ababili beSambulo ishumi nanye. Umkhuleko kaDaniyeli kaLevitikusi amashumi amabili nesithupha, njengoba ulotshiwe esahlukweni sesishiyagalolunye, wawungonyaka wokuqala kaDariyu. Lokhu kubeka imikhuleko yakhe ezindaweni zokuguquka.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Iphuzu lenguquko emlandweni wamaMillerite kwakungu-1856, lapho inhlangano yamaMillerite yaguquka isuka ePhiladelphia iya eLaodicea ngokukaJames no-Ellen White. Ngawo lowo nyaka kwafika “ukukhanya okusha” mayelana “nezikhathi eziyisikhombisa” ezihlokweni zikaHiram Edson ze-Review and Herald, kodwa ngo-1863 (“izikhathi eziyisikhombisa” kamuva), “izikhathi eziyisikhombisa” zaliwa ngokuphelele. UDaniyeli wakhuleka “umkhuleko” ohlonzwa ngokuthi “ikhambi” “lokusakazwa” “kwezikhathi eziyisikhombisa” ephuzwini lenguquko phakathi kombuso wokuqala nowesibili wesiprofetho seBhayibheli.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Okuthathu nesigamu kuwuphawu lweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, yona futhi ewuphawu “lwezikhathi eziyisikhombisa.” NgoJulayi 18, 2020, inhlangano yamaLawodikeya ye-Future for America yabonakalisa ukuvukela umyalo kaNkulunkulu wokuthi kungaphinde futhi kuxhonywe umlayezo wesiprofetho phezu kwesikhathi. Inhlangano yabe “ibulawa” futhi “ihlakazeka” emgwaqweni weSambulo ishumi nanye, odlula esigodini sikaHezekeli samathambo omile afileyo. Ekupheleni kwaleso sikhathi “sokuhlakazeka,” esibuye sibe “yisikhathi sokulibala” somfanekiso wezintombi eziyishumi, manje sebebizwa baphume emathuneni abo “ngezwi elimemezayo” livela ngaphakathi “ehlane” lezinsuku “ezintathu nesigamu.”

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Njengoba amaMillerite ekugcineni aqaphela ukuthi ngaleso sikhathi ayesekuyo “inkathi yokulibala” kaMathewu isahluko samashumi amabili nanhlanu, nekaHabakuki isahluko sesibili, kanjalo futhi “ofakazi ababili abafileyo” kudingeka baqaphele ukuthi bakuphi, lapho “izwi lasogwadule” limemeza. Kudingeka baqaphele ukuthi “bahlakazekile”. Lokho kuqaphela kuwubizo oluya “emthandazweni”, kodwa akusikho nje kuphela ukuthandaza; kungubizo oluya emthandazweni kaDaniyeli kaLevitikusi amashumi amabili nesithupha. Ngaphandle kwalowo mthandazo oqondile, akukho mvuselelo. Le mvuselelo iphawula iphuzu lokuguquka lisuka eLawodikeya liye eFiladelfiya, futhi iveza leso simo esingokwesiprofetho sokuba owesishiyagalombili aphume kwabayisikhombisa, njengoba kuqinisekiswa yisithombe sikaNebukadinesari kuDaniyeli isahluko sesibili.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Lapho lowo mthandazo wokuphenduka nowokuvuma usufeziwe, isithembiso sithi uNkulunkulu uyobe esekhumbula isivumelwano saKhe futhi aqoqe abantu baKhe abahlakazekile. Isiprofetho sikaHezekeli sokuqala saqoqa amathambo ndawonye, kwase kuthi isiprofetho sakhe “somoya abane” siguqule labo “baseFiladelfiya” abasanda kuzalwa baba ibutho elinamandla kakhulu… ibutho elinamandla kakhulu elathi, ngokwesAmbulo 11, lase lizakuthi “liphakanyiselwe ezulwini” “ngefu lezingelosi”. Khona-ke bona bangaba “uphawu” lweNkosi.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Imfihlo” kaDaniyeli 2, njengoba iNgonyama yesizwe sakwaJuda isiyiveza manje, iqinisekisa isimangaliso “sesesishiyagalombili esivela kwabayisikhombisa”…futhi yonke enye ingxenye yesiprofetho sikaDaniyeli 2 ivumelana nohlelo lwesiprofetho lofakazi ababili beSambulo 11. Ofakazi ababili besahluko 11 seSambulo “baphakanyiswa babe yisibonakaliso” ngalo lelo “hora” okwenzeka ngalo umthetho weSonto, ngokuba baphakanyiswa ngesikhathi “sokuzamazama komhlaba okukhulu” kwesahluko 11 seSambulo. “Ukuzamazama komhlaba okukhulu” kubhubhisa ingxenye yeshumi yomuzi, futhi i-United States iyinkosi eyinhloko “yamakhosi ayishumi”, njengoba kwakunjalo ngeFrance, ngesikhathi “ukuzamazama komhlaba” kweNguquko yaseFrance kuqeda iFrance ekugcwalisekeni kwesahluko 11 seSambulo.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Ukugcwaliseka okuphelele kwalokho kuzamazama komhlaba kufezeka phezu kwesilo “somhlaba”, futhi umthetho weSonto embusweni wesilo somhlaba uveza ukuzamazama. Ukugcwaliseka okuphelele “kokuzamazama komhlaba” kwesAmbulo sishiyagalolunye nesinye, kungumthetho weSonto lapho isilo “somhlaba” “sinyakaziswa” futhi ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe. Ngalelo hora, ofakazi ababili “baphakanyiswa njengophawu”. “Benyukela ezulwini ngamafu”, njengoba noKristu enyukela ezulwini okokugcina. Amazwi akhe okugcina kubafundi, abafanekisa abantu bakaNkulunkulu bezinsuku zokugcina, nabo okufanele baphakanyiselwe ezulwini njengophawu, alotshiwe encwadini yeZenzo.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> Wasesethi kubo: Akusikho okwenu ukwazi izikhathi noma izinkathi uBaba azimisele ngamandla akhe uqobo. Kepha niyakwamukela amandla, emva kokuba uMoya oNgcwele esehlile phezu kwenu; futhi niyakuba ngofakazi bami eJerusalema, naseJudiya lonke, naseSamariya, kuze kube semikhawulweni yomhlaba. Kwathi esekukhulumile lokhu, besabhekile, wakhushulelwa phezulu; ifu lamamukela lamsusa emehlweni abo. IZenzo 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Labo abayoba “uphawu” kumelwe baphenduke ekusetshenzisweni kwe“zikhathi nezinkathi”, uma befuna ukwamukela amandla kaMoya oNgcwele okufeza umsebenzi “wophawu”.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Imfihlo” eyambulwa kuDaniyeli esahlukweni sesibili, iyimfihlo yeSambulo sikaJesu Kristu esivulwa izimpawu kancane ngaphambi kokuba kuvalwe isikhathi somusa. Leyo “mfihlo” ihlanganisa “umlando ofihlekile” “weziDuma eziyisiKhombisa.” Lowo mlando wakhiwe phezu kwegama lesiHebheru eladalwa ngokuhlanganisa uhlamvu lokuqala, olweshumi nantathu nolokugcina lwezinhlamvu zesiHebheru. Lapho lezo zinhlamvu zihlanganiswa, zakha igama lesiHebheru elithi “iqiniso.” UJesu uyi “qiniso”, futhi unguYena futhi owuQala nowokuGcina. Lezo zinhlamvu ezintathu zimelela ukwakheka kwayo yonke iminyakazo emikhulu yenguquko, ngoba zimelela izingelosi zokuqala, zesibili nezithathu. Zimelela inqubo yezinyathelo ezintathu yokuhlanzwa evezwa nguDaniyeli esahlukweni seshumi nambili ngokuthi, “bahlanjululiwe, benziwa mhlophe, bavivinywa”. Leyo nqubo yezinyathelo ezintathu yokuvivinywa nokuhlanzwa iye yethulwa yi-Future for America iminyaka engaphezu kwamashumi amabili, kodwa manje isihlonzwe njengemele “umlando ofihlekile” ngaphakathi kwemigqa engcwele yenguquko. Lowo “mlando ofihlekile” ungukugcwaliseka okuphelele “kweziDuma eziyisiKhombisa” ezazivalwe izimpawu kwaze kwaba manje, kancane ngaphambi kokuvalwa kwesikhathi somusa.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Sekuyisikhathi eside kuqondwa ukuthi imiDumo EyisiKhombisa imelela “ukuchazwa kwezehlakalo ezenzeka ngaphansi kwemiyalezo yezingelosi zokuqala nezesibili,” nokuthi futhi imelela “izehlakalo zesikhathi esizayo ezaziyokwambulwa ngokulandelana kwazo.” Manje sekwambulwe ngeSambulo “seqiniso,” ukuthi izimpawu zendlela ezintathu zokugcina zomugqa wokuvuselelwa zingumlando “ofihliweyo” weMiDumo EyisiKhombisa. Lezo zimpawu zendlela ziqala ngokudumala “kokuqala” futhi ziphethe ngokudumala “kokugcina.” Uphawu lwendlela oluphakathi luyiSikhalo Saphakathi Kobusuku. Ukudumala kokuqala kuphawula ukuqala “kwesikhathi sokulinda”, esiphela eSikhalweni Saphakathi Kobusuku. Umlayezo weSikhalo Saphakathi Kobusuku uphela “ekwahluleleni” lapho kuphawulwa khona ukudumala kokugcina.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Ukudumala kokuqala encwadini kaDaniyeli isahluko sesibili kwakuwukuqaphela kukaDaniyeli ukuthi wayebekwe ngaphansi “komyalo wokufa”. Wase ecela “isikhathi”, ngaleyo ndlela emaka ukuqala “kwesikhathi sokulibala”. Lokho kwaholela ekuqondeni kwakhe “imfihlakalo,” okuwumyalezo Wokukhala Kwaphakathi Kobusuku, owase wethulwa kuNebukadinesari ukuze “ahlulele” umyalezo kaDaniyeli.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Isahlulelo” sikaNebukadinesari sephupho nencazelo uDaniyeli ayethulile siphawula owesithathu ezimpawini ezintathu ezimelela “umlando ofihlekile” weZidumo EziyisiKhombisa. Leso sahlulelo siphinde sithathwe kuDaniyeli isahluko sesithathu, esimela umgomo osetshenziswa ngokuqinile ezincwadini zikaDaniyeli neSambulo, lowo mgomo uthi “phinda futhi wandise”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Sizokhuluma ngesahluko sesithathu esihlokweni esilandelayo, kodwa kufanele ukuqaphelisa lapha ukuthi ukwahlulelwa kophawu lwesithathu lwendlela esahlukweni sesithathu kukhomba ukudumala kokugcina, okwakufanekiswe ukudumala kokuqala. “Umlando ofihlekile” wezulu lokuduma okuyisikhombisa ukhomba izimpawu ezintathu zendlela, uqala futhi uphethe ngokudumala. KuDaniyeli isahluko sesibili ukudumala kokuqala kuhlotshaniswa “nomyalo wokufa” kaNebukhadinezari, kanti esahlukweni sesithathu ukudumala kokugcina kuhlotshaniswa nomunye futhi “umyalo wokufa” kaNebukhadinezari.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Umlando ofihlekile” “wabafakazi ababili”, abamele inhlangano ye-Future for America, umele ukudumazeka kwangoJulayi 18, 2020. Khona-ke kwaqala “isikhathi sokubambezeleka” njengoba simelwe “izinsuku ezintathu nengxenye” eSambulweni isahluko seshumi nanye. Ukuvuswa nokuvuka kwalabo “ababulelwa emigwaqweni” yisilo esakhuphuka “emgodini ongenamkhawulo” kuchazwe ngokucacile ngokukhethekile eZwini likaNkulunkulu lesiprofetho; kodwa ezingeni elilula, lapho abafakazi ababili bevuka, bayaqonda “imfihlo” emelwe kuDaniyeli isahluko sesibili.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

Leyo “mfihlo” ingumyalezo weSikhalo Saphakathi Kwamabili, ababe sebewumemezela kuze kube yisahluko sesithathu sikaDaniyeli, lapho kufika umthetho weSonto osusondele ukufika, bese kwenzeka ukudumala kokugcina. Ukudumala kokuqala kwehlelwa yilabo abamelwa njengo “Daniyeli” ngoJulayi 18, 2020. Ukudumala kokugcina kwehlela umholi “wamakhosi ayishumi,” okuyi-United States, njengoba ukuhlubuka kwesizwe kuvulela ukubhujiswa kwesizwe okuvela e-Islam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Sizophothula isifinyezo nesiphetho sesahluko sesibili sikaDaniyeli esihlokweni esilandelayo.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “USathane uwenze umhlaba waba yisiboshwa. Ufake iSabatha lesithixo, ebonakala enikeza lona ukubaluleka okukhulu. Untshontshe ukuhlonishwa komhlaba wobuKristu wakususa eSabatheni leNkosi wakuyisa kule Sabatha yesithixo. Umhlaba ukhothamela isiko, umyalo owenziwe ngabantu. Njengoba uNebukhadinezari wamisa umfanekiso wakhe wegolide ethafeni laseDura, kanjalo waziphakamisa, kanjalo noSathane uyaziphakamisa kule Sabatha yamanga, ayintshontshele isambatho sezulu.” Review and Herald, March 8, 1898.

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