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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Amathathu Nanye

Unveiling the Prophetic Tapestry: Connecting the Dots from Revelation to Present Realities

Ukwambula Ingubo Yesiprofetho Elukiwe: Ukuhlanganisa Amaphuzu kusukela eSambulweni kuya Ezingqinambeni Zamanje

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Jeff Pippenger

Published

March 12, 2024

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In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Ezihlokweni ezedlule saphawula ukuthi amaMillerite aqonda ukuthi ayegcwalisa umfanekiso wezintombi eziyishumi, uHabakuki isahluko sesibili, kanye noHezekeli isahluko seshumi nambili, amavesi amabili nanye kuya kwamashumi amabili nesishiyagalombili. Amavesi akuHezekeli aveza ukuthi lapho lezi ziqephu ezintathu zesiprofetho zigcwaliseka ngokuphelele ezinsukwini zokugcina, “umphumela wawo wonke umbono” uyobe usugcwalisekile. NoDade White naye ukhuluma ngalesi simo.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Encwadini yesAmbulo zonke izincwadi zeBhayibheli ziyahlangana futhi ziphethelapho. Nansi ingxenye egcwalisa incwadi kaDaniyeli. Enye iyisiprofetho; enye iyisAmbulo. Incwadi eyavalwa uphawu ayisiyo iSambulo, kodwa yileyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina. Ingelosi yayala yathi, ‘Kepha wena, Daniyeli, vala la mazwi, unamathisele uphawu encwadini kuze kube yisikhathi sokuphela.’ Daniyeli 12:4.” Izenzo Zabaphostoli, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Umfanekiso wezintombi eziyishumi uphindwa ngqo, ngencwadi nencwadi, esikhathini sokubekwa uphawu kwabangu-144,000, esaqala ngoSepthemba 11, 2001 futhi siphela lapho umnyango uvalelwa khona izintombi eziyiziwula emthethweni weSonto osuzayo maduze. Kuleso sikhathi somlando kubonakala ukusebenza kwawo wonke umbono omelwe kulokhu ukuthi “zonke izincwadi zeBhayibheli ziyahlangana futhi ziphethe.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Besakha inkundla yokuqonda esihlokweni esedlule ukuze sibeke umugqa wangaphandle womlando omelwe evesini lamashumi amane likaDaniyeli ishumi nanye, omele umlando wezepolitiki wophondo lweRiphabhulikhi lwesilo somhlaba. Lowo mlando uhamba uhambisane nomlando wenkolo wophondo lwangempela lobuProthestani lwesilo somhlaba. Sikhombe imigqa embalwa yesiprofetho ephathelene nophondo lweRiphabhulikhi lwesilo somhlaba, futhi sibeka leyo migqa phezu komlando wesiprofetho owaqala ngesikhathi sokuphela ngo-1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Isikhathi sesiprofetho sesilo sasemhlabeni esaqala ngo-1776, saphothulwa ngesikhathi sokuphela ngo-1798, siyilona layini esihlose ukulusebenzisa emzamweni wokuhlanganisa ndawonye yonke imigqa esesebenza manje. Isikhathi sika-1776 kuya ku-1798 siphethe uphawu luka-Alfa no-Omega, ngoba siqala futhi siphela ngesenzo somthetho, okuwukukhuluma kwesizwe.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Ukukhuluma kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Isici esiyinhloko sesilo sasemhlabeni ukukhuluma kwaso. UMthethosisekelo wase-United States wawuyincwadi engcwele evela kuNkulunkulu eyavula iminyango yenkululeko yezenkolo neyezombusazwe, futhi ngokwenza kanjalo wagwinya “uzamcolo” wokushushisa owawuqhutshwe amakhulu eminyaka ngamakhosi aseYurophu nangesonto lamaKhatholika.

> And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

> Inyoka yakhipha emlonyeni wayo amanzi anjengesikhukhula ilandela owesifazane, ukuze imenze athathwe yisikhukhula. Kepha umhlaba wamsiza owesifazane; umhlaba wavula umlomo wawo, wasiginya isikhukhula udrako ayesikhiphe emlonyeni wakhe. IsAmbulo 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Ekupheleni kokubusa kwesilo somhlaba njengombuso wesithupha wesiprofetho seBhayibheli, siyakuphinda sikhulume, kodwa ngaleso sikhathi siyokhuluma njengodrako, ngokuphoqelela umthetho weSonto.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Ngase ngibona esinye isilo sikhuphuka sivela emhlabeni; sasinamaphondo amabili anjengewundlu, kepha sakhuluma njengodrako. IsAmbulo 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Isilo somhlaba saqala njengombuso wesithupha ngo-1798, lapho upapa ephucwa amandla awo.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Kwathi lapho ubuPapa, sebuphucwe amandla abo, buphoqwa ukuba buyeke ukushushisa, uJohane wabona amandla amasha evela ukuze azwakalise izwi likadrako, futhi aqhubekisele phambili lowo msebenzi ofanayo ononya nowokuhlambalaza. La mandla, angawokugcina azokwenza impi emelene nebandla nomthetho kaNkulunkulu, afanekiselwa yisilo esinezimpondo ezinjengezewundlu.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Ngo-1798, lapho ubupapa bamukelwa isilonda sabo esibulalayo, i-United States yakhuluma; futhi, njengoba kuhlale kunjalo ngo-Alfa no-Omega, ukukhuluma ekuqaleni kwafanisa kusengaphambili ukukhuluma ekugcineni. Imithetho ye-Alien and Sedition yamenyezelwa yaba ngumthetho ngo-1798, ifanisa kusengaphambili imithetho ezosetshenziswa ekugcineni ephathelene nokufuduka okungekho emthethweni, kanye nabezindaba.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Isikhathi esisicabangayo kusukela ku-1776 kuya ku-1798 siphethe uphawu luka-Alfa no-Omega, ngoba sikhomba “ukukhuluma” kweSimemezelo Sokuzimela ekuqaleni, okuyisifanekiso seMithetho Yabafokazi Neyokuvukela ka-1798. Maphakathi naleso sikhathi, uthola uMthethosisekelo wase-United States. Leso sikhathi sinikeza ukumelwa kwesiprofetho kokubusa kwesilo somhlaba, ngoba siqala sikhuluma njengewundlu, kodwa leso sikhathi siphetha ngomthetho omele udrako. Kodwa njengoba kuvame ukuba njalo, ukuqala nokuphela kwento kuhambisana nokuphikisanayo. Uphawu lokuqala lwenkathi lumelwa ophawini lokugcina, kanti uphawu oluphakathi lwalunguMthethosisekelo wase-United States, owamukelwa yizifundazwe EZILISHUMI NANTATHU. Igama lesiHeberu elithi “iqiniso” lakhiwa uhlamvu lokuqala, lulandelwa uhlamvu lweshumi nantathu, lulandelwa uhlamvu lokugcina lohlamvu lwamagama lwesiHeberu.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Inkathi manje esiyicubungulayo ithwala uphawu loWokuqala nowokuGcina, onguQiniso. Le nkathi imele inkathi eholela ekuqaleni kokubusa kwesilo somhlaba njengombuso wesithupha wesiprofetho seBhayibheli, ngakho-ke imele futhi inkathi eholela ekupheleni kokubusa kwesilo somhlaba njengombuso wesithupha wesiprofetho seBhayibheli. Leyo nkathi yaqala ngesikhathi sokuphela ngo-1989. U-1776 kuya ku-1798 kufanele kubekwe phezu kuka-1989 kuya emthethweni weSonto ozayo masinyane lapho isilo somhlaba sikhuluma njengodrako, njengoba kufanekiswa yi-Alien and Sedition Acts.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Kuyafanele ukufaka elinye iqiniso lesiprofetho esifundweni sethu. Lelo qiniso liyisici “sesikhathi sokuphela” njengophawu oluvame ukunganakwa. Ubu-Adventisti baseLawodikeya kungenzeka kakhulu bazi ukuthi u-1798 kwakuyiso “isikhathi sokuphela,” kodwa ukuqonda kwabo kuvamise ukuphelela lapho, ngoba abanakho nhlobo ukuqonda ukuthi yonke imigqa yokuvuselelwa ifana neminye imigqa yokuvuselelwa. Wonke umugqa wokuvuselelwa uqala “ngesikhathi sokuphela.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

UMose wayefanekisa uKristu, futhi uMose wakusho lokho ngokusobala, kanti uPetru wakukuqinisekisa encwadini yeZenzo.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> UJehova uNkulunkulu wakho uyokuvusela uMprofethi phakathi kwakho, kubafowenu, onjengami; niyakulalela yena. Duteronomi 18:15.

Jesus was to be “like unto” Moses.

UJesu wayezakuba “njengo” Mose.

> And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

> Manje-ke, bazalwane, ngiyazi ukuthi nakwenza lokho ngokungazi, njengababusi benu nabo benza. Kodwa lezo zinto uNkulunkulu ayezibike kusengaphambili ngomlomo wabo bonke abaprofethi bakhe, ukuthi uKristu wayezakuhlupheka, uzigcwalisile kanjalo. Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, ukuze kufike izikhathi zokuvuselelwa ezivela ebukhoneni beNkosi; nokuba ithumele uJesu Kristu, owayeshunyayelwe kini ngaphambili; yena izulu okumelwe limamukele kuze kube yizikhathi zokubuyiselwa kwakho konke, uNkulunkulu akukhulumileyo ngomlomo wabo bonke abaprofethi bakhe abangcwele kusukela ekuqaleni komhlaba. Ngokuba uMose impela wathi kobaba: INkosi uNkulunkulu wenu iyakunivusela umprofethi phakathi kwabafowenu onjengami; yena niyakumuzwa kukho konke ayakukukhuluma kini. Kuyakuthi-ke, wonke umphefumulo ongayikumuzwa lowo mprofethi uyakuchithwa phakathi kwabantu. Yebo, nabo bonke abaprofethi kusukela kuSamuweli nalabo abalandela emva kwakhe, bonke abakhulumileyo, nabo babike kusengaphambili ngalezi zinsuku. Izenzo 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Isikhathi sokuphela emlandweni kaMose kwakuyizalwa kwakhe, futhi sasifanekisela ukuzalwa kukaKristu. Ekuzalweni kokubili kukaKristu nokukaMose kwaba khona ukwanda kolwazi olwaluzovivinya leso sizukulwane. Ulwazi lokuzalwa kwabo bobabili lwaholela kokubili emandleni kadrako aseGibhithe nawaseRoma ukuba azame ukubulala labo ababethenjisiwe esiprofethweni. Abelusi emagqumeni, kanye nezazi ezihlakaniphileyo ezivela empumalanga, bamele labo abaqonda ukwanda kolwazi ngesikhathi sokuphela.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Okuvame ukunganakwa ngukuthi kukhona izimpawu ezimbili zendlela esikhathini sokuphela. Akusikho uMose kuphela owazalwa, kodwa eminyakeni emithathu ngaphambi kwakhe kwazalwa umfowabo u-Aroni. Ezinyangeni eziyisithupha ngaphambi kokuzalwa kukaKristu kwazalwa umzala wakhe uJohane. Unyaka ka-1798 uyikho ukuqashelwa okuvame kakhulu “kwesikhathi sokuphela,” futhi ngo-1798 isilo (uhlelo lwezepolitiki) (isifebe) esasigitshelwe kuso phakathi neNkathi Yobumnyama sabulawa, kwathi ngonyaka olandelayo “owesifazane” owayeligibele leso silo naye wafa.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Ngo-1989 kwakukhona omongameli ababili. UReagan wabusa kwaze kwaba ukugcotshwa kuka-1989, kwase kuthi uBush wokuqala waqala ukubusa kwakhe. Ukuphela kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha kwakufanekiswe yiminyaka engamashumi ayisikhombisa yokuthunjelwa eBhabhiloni, futhi lapho uJikelele uKoresi, umshana kaDariyu, ebulala uBelishasari ngobusuku bedili, uDariyu wayeyinkosi uqobo. UDariyu noKoresi bamele izimpawu ezimbili zesikhathi salokho kuphela.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Ubudlelwano besiprofetho phakathi kukaMose no-Aroni, uJohane noJesu, uDariyu noKoresi, ubupapa nopapa, kanye noReagan noBush, bonke bayimithombo yokukhanya kwesiprofetho uma kufundwa ngendlela efanele yokuhlaziya. Esingakukhomba lapha wukuthi uJohane, umzala kaJesu, wayeyizwi lasogwadule, elalifaniswe ngaphambili ngu-Aroni umfowabo kaMose, owahamba waya ehlane ukuyohlangabeza uMose ukuze abe yizwi lakhe.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Esikhathini seminyaka engamashumi amathathu esandulela ukugcotshwa kukaKristu, kanye naseminyakeni engamashumi amathathu esandulela umphikukristu, kukhona uphawu lwendlela olukhomba “izwi.” KuKristu kwakuyizwi likaJohane elimemeza ehlane. Ngo-533 uJustinian wakhipha isimemezelo esakhomba umphikukristu njengomlungisi wezihlubuki nanjengenhloko yebandla. Isimemezelo sikaJustinian sasiyilo “izwi” esalungiselela “isimemezelo” somthetho weSonto eMkhandlwini wase-Orléans ngo-538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Ibutho likaKoresi omkhulu laliyizwi elalikhomba ukuthi ukunqotshwa kweBhabhiloni nguDariyu kwakusondele kakhulu.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

> “Ukufika kwebutho likaKoresi phambi kwezindonga zaseBhabhiloni kwakuyisibonakaliso kumaJuda sokuthi ukukhululwa kwawo ekuthunjweni kwase kusondele. Esikhathini esingaphezu kwekhulu leminyaka ngaphambi kokuzalwa kukaKoresi, uKuphefumulelwa kwase kumqambe ngegama, futhi kwabangela ukuba kubhalwe umsebenzi uqobo ayeyowenza ekuthatheni umuzi waseBhabhiloni bengalindele, nasekulungiseleleni indlela yokukhululwa kwabantwana bokuthunjwa. Nge-Isaya kwakukhulunyiwe izwi, kwathiwa:

> “‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

> “‘Usho kanje uJehova kogcotshiweyo waKhe, kuKoresi, engimbambe ngesandla sakhe sokunene, ukuze nginqobe izizwe phambi kwakhe; … ukuvula phambi kwakhe amasango anezicabha ezimbili; namasango angeke avalwe; ngiyakuhamba phambi kwakho, ngenze izindawo ezigwegwile ziqonde: ngiyakwephula izicucu amasango ethusi, nginqume phakathi imigoqo yensimbi: ngiyakukunika ingcebo yobumnyama, nengcebo efihlekileyo yezindawo ezifihlekile, ukuze wazi ukuthi mina, uJehova, okubiza ngegama lakho, nginguNkulunkulu ka-Israyeli.’ U-Isaya 45:1–3.” Abaprofethi naMakhosi, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Lapho sekuqondwa ukuthi “isikhathi sokuphela” sesiprofetho sisungulwa ngofakazi ababili noma ngezimpawu-ndlela ezimbili, kungabuye kuqondwe ukuthi esinye salezo zimpawu-ndlela ezimbili simelela ukuhlonzwa, isimemezelo, noma isixwayiso somlando oseduze. U-Aroni, uJohane, uKoresi, noJustinian bamelela uphawu-ndlela olwandulela isikhathi sokuphela. Isikhathi sokuphela ngo-1798 siyisiphetho senkathi emelwe kusukela ku-1776 kuze kube ngu-1798. Uphawu-ndlela oluphakathi kwalowo mlando luyizwi elimemeza ehlane ngenxa yomlando oseduze. Lowo mlando waqala ngokushicilelwa okwenqaba ukubusa kobushiqela kwenkosi noma kukapapa, futhi waphetha ngokushicilelwa okwamela isimilo sombusi wobushiqela. Ukushicilelwa okuphakathi kwawumela “isixwayiso” somlando ozayo, futhi isixwayiso sasiwukuthi uMthethosisekelo wase-United States wawuyochithwa ekupheleni kwalowo mlando.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Lowo mugqa womlando waqala ukuphindwa ngowe-1989, futhi uphela emthethweni weSonto lapho isixwayiso esivela ehlane eminyakeni engamakhulu amabili ngaphambili, ngo-1789, senqatshwa. U-1989 wawuyisikhathi sokuphela ekupheleni kwevesi lamashumi amane, futhi uhambisana nesikhathi sokuphela ngo-1798. U-1989 uhambisana no-1776, futhi umthetho weSonto umele u-1798. Phakathi nalo mlando lapho umphumela wawo wonke umbono ugcwaliseka khona, umlando owaqala ngoSepthemba 11, 2001, futhi oqhubeka kuze kube yisixwayiso sango-1789, uyafezeka futhi uMthethosisekelo uyachithwa. Kumelwe kube khona uphawu lomgwaqo phakathi, ngokuba uNkulunkulu akaguquki neze. Lolo phawu lomgwaqo luyomela isixwayiso somlando wesiprofetho oqala emthethweni weSonto osuzayo maduze.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

U-1989 uphawula isikhathi sokuphela esivesini samashumi amane, esiholela emthethweni weSonto esivesini samashumi amane nanye. Umlayezo wesixwayiso owafika emva kwesikhathi sokuphela, kodwa ngaphambi komthetho weSonto, kwakunguSepthemba 11, 2001. Uxwayisa ngokuthi ekuphethweni kwaleyo nkathi yomlando, uMaye wesithathu owafika ngoSepthemba 11, 2001, futhi owavinjelwa ngokushesha, wawuyobuye ushaye njengesimanga esingalindelekile, futhi izinkulungwane zemizi zaziyobhujiswa. Lapho lokho kubhujiswa kufika, uSathane wayeyoqala umsebenzi wakhe omangalisayo, futhi lowo msebenzi uqala emthethweni weSonto osuzofika maduze.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “O sengathi abantu bakaNkulunkulu bebengaba nomuzwa wokubhujiswa okusondelayo kwezinkulungwane zemizi, esecishe yanikelwa ekukhonzeni izithombe! Kodwa abaningi kulabo okufanele bamemezele iqiniso basola futhi balahla abafowabo. Lapho amandla okuguqula kaNkulunkulu ehlela ezingqondweni, kuyoba khona ushintsho olucacileyo. Abantu ngeke babe nokuthambekela kokugxeka nokudiliza. Ngeke beme esikhundleni esivimbela ukukhanya ekukhanyiseni izwe. Ukugxeka kwabo, ukusola kwabo, kuyophela. Amandla esitha ayabuthana empini. Izingxabano ezinzima ziphambi kwethu. Sondezanani, bafowethu nodadewethu, sondezanani. Bophanani noKristu. ‘Ningasho nina ukuthi, Ukuvukela umbuso,... ningesabi lokho abakwesabayo, ningethuki. INkosi yamabandla yiyona eniyingcwelise; mayibe yiyo ukwesaba kwenu, mayibe yiyo ukuthuthumela kwenu. Iyokuba yindawo engcwele; kodwa ibe yitshe lokukhubekisa nedwala lokucasula kuzo zombili izindlu zakwa-Israyeli, ibe lugibe ibe ngumjibila kubakhileyo baseJerusalema. Futhi abaningi phakathi kwabo bayokhubeka, bawe, baphuke, babanjwe ngogibe, bathathwe.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Umhlaba uyinkundla yemidlalo. Abadlali, abangabahlali bawo, balungiselela ukudlala indima yabo emdlalweni wokugcina omkhulu. UNkulunkulu akasabonwa. Ezixukwini ezinkulu zesintu akukho bunye, ngaphandle kokuthi abantu bahlangane ukuze bafeze izinhloso zabo zobugovu. UNkulunkulu ubhekile. Izinjongo zakhe maqondana nezifundo zakhe ezihlubukayo ziyogcwaliseka. Umhlaba awunikezwanga ezandleni zabantu, nakuba uNkulunkulu evumela izakhi zokudideka nokungahleleki ukuba zibuse okwesikhathi esithile. Amandla avela phansi ayasebenza ukuveza izigcawu zokugcina ezinkulu kulo mdlalo,—uSathane eza njengoKristu, futhi esebenza ngakho konke ukukhohlisa kokungalungi phakathi kwalabo abazibophezela ndawonye ezinhlanganweni eziyimfihlo. Labo abavumela inkanuko yokuhlangana ibe namandla phezu kwabo basebenzela ukufeza amacebo esitha. Imbangela iyolandelwa ngumphumela wayo.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Ukona komthetho sekucishe kwafinyelela emkhawulweni wako. Ukudideka kugcwele umhlaba, futhi ukwesabeka okukhulu sekuzokwehlela abantu maduzane. Ukuphela sekuseduze kakhulu. Thina esilaziyo iqiniso kufanele sizilungiselele lokho okuseduze nokwehlela umhlaba njengokumangala okukhulu okungazelelwe.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Isixwayiso esafanekiswa ngokwethulwa koMthethosisekelo ngo-1789, siyisixwayiso sengwezi yesithathu, esibuyela eKadeshi lesibili, lapho ukuqaliswa kokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane kuqala. Leso sixwayiso siyisixwayiso sezwi lokuqala leSambulo isahluko seshumi nesishiyagalombili, futhi ngaleso sikhathi akuzange kwehle kuphela izakhiwo ezinkulu zaseDolobheni laseNew York, kodwa nengqikithi uqobo yoMthethosisekelo yashintshwa. UMthethosisekelo wabhalwa futhi wasekelwa emthethweni wesiNgisi, onomgomo oyisisekelo ongachazwa kalula ngokuthi “umuntu umsulwa aze afakazelwe icala.” UMthethosisekelo wabhalelwa injongo yokwenqaba lokho okwaziwa ngokuthi ngumthetho wamaRoma, onomgomo oyisisekelo ongachazwa kalula ngokuthi “umuntu unecala aze afakazelwe ukuthi umsulwa.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Isixwayiso esivela ehlane ngo-1789, esimelwe uMthethosisekelo, simele isixwayiso sangoSepthemba 11, 2001, futhi akukhona kuphela ukuthi izakhiwo ezazivutha zaphawula lowo mlando ngokugcwaliseka okungokoqobo, kodwa nokudluliswa (ukukhulunywa) koMthetho iPatriot Act nako kwamele leso sixwayiso.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

I-Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) yethulwa eKhongolose yase-United States kungakabiphi ngemva kokuhlasela kwamaphekula kwangoSepthemba 11, 2001. Lo mthethosivivinywa wethulwa eNdlu yabaMeli ngo-Okthoba 23, 2001, kwathi eSigele ngo-Okthoba 24, 2001. Wasayinwa waba ngumthetho nguMongameli George W. Bush ngo-Okthoba 26, 2001. I-Patriot Act yayihlose ukuqinisa ikhono likahulumeni lokuphenya nokuvimbela izenzo zobuphekula nokwandisa amandla okuqapha nawokuphoqelela umthetho, futhi yalahla isimiso esiyisisekelo nesemqoka somthetho wesiNgisi esithi umuntu akanacala kuze kube kufakazelwa ukuthi unecala. Isasetshenziswa nanamuhla yizikhulu ezivelele ngaphakathi kuhulumeni ukugwema inqubo efanele yomthetho, ubumfihlo, kanye nokuqulwa kwamacala ngokulunga.

We will continue this study in our next article.

Sizoqhubeka nalesi sifundo esihlokweni sethu esilandelayo.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Sinjani isimo sethu kulesi sikhathi esesabekayo nesingcwele? Maye, yeka ukuzidla okubusayo ebandleni, yeka ubuzenzisi, yeka inkohliso, yeka ukuthanda ukugqoka, ubuwula, nokuzijabulisa, yeka ukufisa ubukhosi! Zonke lezi zono zifiphaze ingqondo, kangangokuthi izinto zaphakade azibonakalanga. Asiyikuhlola yini imiBhalo, ukuze sazi ukuthi sikuphi emlandweni waleli zwe? Asiyikuhlakanipha yini mayelana nomsebenzi osenzelwa thina ngalesi sikhathi, nendawo okufanele siyithathe thina njengezoni ngesikhathi lo msebenzi wokubuyisana usaqhubeka? Uma sinokunaka nokuncane nje ukusindiswa kwemiphefumulo yethu, kufanele senze uguquko oluqondile. Kufanele sifune iNkosi ngokuphenduka kweqiniso; kufanele, ngokudabuka okujulileyo komphefumulo, sivume izono zethu, ukuze zesulwe.”

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “Kumelwe singabe sisahlala emhlabathini othakathiweyo. Sisondela ngokushesha ekupheleni kwesikhathi sethu sokuvivinywa. Makuthi wonke umphefumulo uzibuze athi, Ngimi kanjani phambi kukaNkulunkulu? Asazi ukuthi amagama ethu angase athathwe ngokushesha kangakanani ezindebeni zikaKristu, nokuthi izindaba zethu zingase zinqunywe kanjani ekugcineni. Yini, hawu, yini lezi zinqumo eziyoba yiyo na? Siyakubalwa kanye nabalungileyo, noma siyobalwa kanye nababi?

> “Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

> “Malivuke ibandla, liphenduke ekuhlehleni kwalo phambi kukaNkulunkulu. Mavuke abalindi, bakhalise icilongo ngezwi elicacileyo. Lesi yisexwayiso esiqondileyo okufanele sisimemezele. UNkulunkulu uyala izinceku zakhe athi, ‘Memeza kakhulu, ungagodli, phakamisa izwi lakho njengecilongo, ubonise abantu bami iziphambeko zabo, nendlu kaJakobe izono zayo.’ Kufanele kutholwe ukunaka kwabantu; ngaphandle kwalokho, yonke imizamo ayinamsebenzi; noma ingelosi evela ezulwini yehle ikhulume kubo, amazwi ayo angeke asize ngalutho ngaphezu kokuba ibikhuluma endlebeni ebandayo yokufa. Ibandla kumelwe livukele esenzweni. UMoya kaNkulunkulu awusoze wafika kuze kube yilapho lilungisa indlela. Kufanele kube khona ukuhlolwa kwenhliziyo okuqotho. Kufanele kube khona umkhuleko obumbene, ophikelelayo, futhi ngokukholwa ukubamba izithembiso zikaNkulunkulu. Akufanele kube, hhayi ukwembathisa umzimba indwangu yamasaka njengasezikhathini zasendulo, kodwa kube ukuthotshiswa okujulile komphefumulo. Asinaso ngisho nesizathu sokuqala sokuzibongela nokuziphakamisa. Kumelwe sizithobe ngaphansi kwesandla esinamandla sikaNkulunkulu. Uyakuvela aduduze futhi abusise labo abamfuna ngeqiniso.”

> “The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

> “Umsebenzi uphambi kwethu; ingabe siyowungenela na? Kumelwe sisebenze masinyane, kumelwe siqhubeke phambili ngokungantengantengi. Kumelwe silungiselele usuku olukhulu lweNkosi. Asinaso isikhathi sokulahlekelwa, asinaso isikhathi sokuzibandakanya ezinhlosweni zobugovu. Izwe kumelwe lixwayiswe. Senzeni thina ngabanye ukuletha ukukhanya phambi kwabanye? UNkulunkulu ushiyele wonke umuntu umsebenzi wakhe; wonke umuntu unesabelo okumelwe asenze, futhi asikwazi ukuwudebeselela lo msebenzi ngaphandle kokubeka imiphefumulo yethu engozini.”

> “O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

> “O bazalwane bami, niyomdabukisa yini uMoya oNgcwele, nimenze ahambe? Niyomvimba yini uMsindisi obusisiweyo, ngoba ningakulungele ukuba khona kwakhe? Niyowashiya yini imiphefumulo ukuba ibhubhe ingenalo ulwazi lweqiniso, ngoba nithanda ukuphumula kwenu kakhulu ukuba nithwale umthwalo uJesu anithwalela wona? Masi vuke ebuthongweni. ‘Qondani, nilinde; ngoba isitha senu uDeveli, njengebhubesi elibhodlayo, uyazula efuna angamgwinya bani.’” Review and Herald, March 22, 1887.

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