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# The Book of Daniel - Number Eighty-Five

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisishiyagalombili Nanhlanu

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Ukwambulwa Kohambo Lwesiprofetho: Ukuxhumana KobuNkulunkulu Kwezigigaba Ezimqoka Zomlando

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Iminyaka eyikhulu namashumi amabili nesithupha emva kokuvukela kuka-1863, ngowe-1989 amavesi ayisithupha okugcina kaDaniyeli isahluko seshumi nanye avululwa. Ulwazi olwaqala ukuvulwa ngalowo nyaka kwakuwukuqondwa kwemigqa yokulungisa emlandweni ongcwele, nokwambulwa kokuthi yonke iyahambelana enye nenye. Kwathi-ke ngowe-1992, ukukhanya kwamavesi ayisithupha okugcina kwaqala ukwembuleka. Izethulo zokuqala zomphakathi zalezi ziqiniso zaba ngowe-1994, futhi isihloko kwakuyimigqa yokulungisa. Ngowe-1996, kwanyatheliswa umagazini owawunesihloko esithi The Time of the End, owakhomba amavesi ayisithupha okugcina kaDaniyeli isahluko seshumi nanye.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Unyaka ka-1996 wawungunyaka lapho umyalezo wenziwa waba semthethweni, okuwuphawu lwendlela oluhambisana nokwenziwa ngokusemthethweni komyalezo kaWilliam Miller ngowe-1831. Umyalezo kaMiller wawuyisimemezelo sokuvulwa kokwahlulela, kanti amavesi ayisithupha okugcina kaDaniyeli isahluko 11 ayeyisimemezelo sokuvalwa kokwahlulela. Isihloko somyalezo kaMiller sasiwukubalwa kwesikhathi sesiprofetho njengoba sembuliwe eBhayibhelini. Isihloko samavesi ayisithupha okugcina kaDaniyeli isahluko 11 sasiyiRoma lesimanje (inkosi yasenyakatho yomgunyathi). Indlela eyembulelwa uMiller kwakuyiMithetho yakhe eyi-14 Yokuhumusha Isiprofetho. Indlela eyembulwa ngowe-1989 kwakuwukuthi “umugqa phezu komugqa” wemikhankaso yenguquko.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Umsebenzi kaMiller wawuhlanganisa ukumiswa kweZwi likaNkulunkulu njengelinemvume negunya, ngokuphambene namasiko nemikhuba yobupapa eyayisebenza emhlabeni iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Ngalesi sizathu, umlayezo kaMiller washicilelwa okokuqala ngo-1831 (kanjalo wenza umlayezo kaMiller waba semthethweni ngokusobala), ngokuqondile eminyakeni engamakhulu amabili namashumi amabili emva kokukhishwa kweBhayibheli iKing James. Umsebenzi weFuture for America wawuwukukhomba indima ye-United States ekuphiliseni inxeba elibulalayo lobupapa emthethweni weSonto osuzayo maduzane. Ngalesi sizathu, umagazini iThe Time of the End washicilelwa ngo-1996 (kanjalo wenza umlayezo waba semthethweni ngokusobala), ngokuqondile eminyakeni engamakhulu amabili namashumi amabili emva kokuqala kwe-United States ngo-1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Ukuqondwa kweminyaka engamakhulu amabili namashumi amabili eyayihlanganisa isihloko senhlangano ngayinye yokuvuselelwa nephuzu elingokomlando lokubhekiselwa kulo akuzange kuqondwe kwaze kwaba sekudlule kakhulu umhla kaSepthemba 11, 2001, ngokuba kwaze kwaba yilapho usizi lwesithathu lufika ngalolo suku lapho iNkosi yahola khona abantu bayo ukuba babuyele ezindleleni zakudala zikaJeremiya isahluko sesithupha, amavesi ayishumi nesithupha neshumi nesikhombisa. Yilapho ukukhanya “kwezikhathi eziyisikhombisa” kwaphinde kwatholakala khona, futhi njengoba lokho kukhanya kwakhula, kwaba sobala ukuthi amakhulu amabili namashumi amabili ayinombolo ehlanganisa uDaniyeli isahluko sesishiyagalombili, amavesi ayishumi nantathu neshumi nane. Evesini leshumi nantathu umbono we-“chazon” womlando wesiprofetho uyaboniswa, kanti evesini leshumi nane kuboniswa umbono we-“mareh” “wokubonakala.” Ukuxhumana phakathi kwalawo mavesi amabili yilokho uGabriyeli afika ezokufundisa uDaniyeli ngakho, futhi uDaniyeli umelela abantu bakaNkulunkulu ezinsukwini zokugcina abafinyelela ekuqondeni ukuxhumana phakathi kwaleyo mibono emibili.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Umbono wevesi leshumi nantathu umelela “izikhathi eziyisikhombisa” (iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili), kanti umbono wevesi leshumi nane umelela izinsuku eziyizinkulungwane ezimbili namakhulu amathathu (iminyaka). “Izikhathi eziyisikhombisa” ezamelana nombuso waseningizimu wakwaJuda, omelela uJuda, iJerusalema, nendlu engcwele, zaqala ngo-677 BC, kanti iminyaka eyizinkulungwane ezimbili namakhulu amathathu ekhomba ukubuyiselwa kweJerusalema nendlu engcwele yaqala ngo-457 BC.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Iminyaka engamakhulu amabili namashumi amabili ihlanganisa le mibono emibili, futhi inani elingamakhulu amabili namashumi amabili laqondwa njengophawu lokuxhumana phakathi kokunyathelwa phansi kwebutho nendawo engcwele ngamandla achithayo obuhedeni nawobupapa, okuwukuthi, okumelwe njengokuhlakazwa kanye nentukuthelo kaNkulunkulu. Iminyaka engamakhulu amabili namashumi amabili yahlanganisa umbono womsebenzi kaSathane wokunyathela phansi indawo engcwele kanye nombono womsebenzi kaNkulunkulu wokubuyisela lelo thempeli elifanayo. Ngakho-ke iminyaka engamakhulu amabili namashumi amabili iwuphawu olumelela ukuxhumana okungcwele.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Njengoba nje inhlangano yamaMillerite yaphetha ekuvukeleni kuka-1863, kwase kuthi eminyakeni eyikhulu namashumi amabili nesithupha kamuva kufike inhlangano yengelosi yesithathu, ngaleyo ndlela kugcizelelwa ukuthi lezi zinhlangano ezimbili zazixhumene ngesifanekiselo “sezikhathi eziyisikhombisa” (ikhulu namashumi amabili nesithupha), iminyaka engamakhulu amabili namashumi amabili yaxhumanisa ukusungulwa kukaMiller komlayezo weBhayibheli ngo-1831 nokukhiqizwa kweKing James Bible ngo-1611; kanjalo futhi leso sikhathi esifanayo saxhumanisa iFuture for America nesiqalo seMelika, njengoba sikhomba ukuphela kweMelika.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Ngomhlaka 22 kuMfumfu, 1844, isiThunywa Sesivumelwano safika ngokuzuma ethempelini Elalilisusile ngeminyaka engamashumi amane nesithupha kusukela ku-1798, ukuphela kokucasuka kokuqala, kwaze kwaba ngu-1844, ukuphela kokucasuka kokugcina. Ukungena Kwaso ethempelini kwandulelwa ukuthululwa kukaMoya oNgcwele enhlanganweni yoKukhala Kwaphakathi Kwamabili, eyayifanekiselwe ngaphambili ukungena kukaKristu okunqobayo eJerusalema. Labo fakazi ababili baqinisa ukuthi lapho inhlangano yoKukhala Kwaphakathi Kwamabili iphindwa ezinsukwini zokugcina, uKristu uyobe eselisusile ithempeli labayizinkulungwane eziyikhulu namashumi amane nane. Lezo zinhlangano ezimbili lapho kugcwaliseka khona uKukhala Kwaphakathi Kwamabili komfanekiso wezintombi eziyishumi ziyahambisana zodwa.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ngivame ukuqondiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo zazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mfanekiso uye wagcwaliseka futhi uyogcwaliseka ngokoqobo kuze kube semniningwaneni yayo yonke, ngoba usebenza ngokukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uyoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Umlando wamaMillerite (inhlangano yengelosi yokuqala) umelela ukubonakaliswa okwandayo kwamandla kaNkulunkulu okwaqala lapho incwadi kaDaniyeli ivulwa uphawu ngonyaka ka-1798. Lawo mandla anda lapho ingelosi yesAmbulo isahluko seshumi yehla ngo-Agasti 11, 1840. Kwase kufika ukudumala kokuqala kwango-Ephreli 19, 1844, okwagcina kuholele ekuthululweni kukaMoya oNgcwele emhlanganweni wasekamu wase-Exeter oqala ngo-Agasti 12, 1844, kwaqhubeka kwasakazeka njengegagasi elikhulu phezu kwezwe kwaze kwaba ngu-Okthoba 22, 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Umlando we-Future for America (umnyakazo wengelosi yesithathu), umelela ukubonakaliswa okwandayo kwamandla kaNkulunkulu okwaqala lapho incwadi kaDaniyeli ivulwa uphawu ngowe-1989. Amandla anda lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla ngoSepthemba 11, 2001. Kwase kufika ukudumazeka kokuqala kukaJulayi 18, 2020, okuzogcina kuholele ekuthululweni kukaMoya oNgcwele okuyoqhubeka kusakazeka njengomlilo wequbula emhlabeni wonke kuze kube uMikayeli esukuma, nokuvalwa kwesikhathi somusa wesintu.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Ngomhlaka 22 ku-Okthoba, 1844, iziprofetho eziningana zagcwaliseka, ngaleyo ndlela zikhomba ukuthi emthethweni weSonto ozayo maduze, iziprofetho eziningana ziyophinde zigcwaliseke. Enye yalezo ziprofetho ukulibala kombono njengoba kuvezwe kuHabakuki isahluko sesibili. UHabakuki isahluko sesibili wachaza isipiliyoni sazo zombili izinhlangano zengelosi yokuqala neyesithathu. Zombili lezi zinhlangano zibhekene nenkulumo-mpikiswano mayelana nendlela efanele yeBhayibheli, eyenziwa phakathi kwalabo abamele inhlangano nabantu bakudala abakhethiweyo asebedlulwayo phakathi nenqubo yaleyo nkulumo-mpikiswano.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Umyalezo okwakufanele uvikelwe ngabalindi emlandweni wengelosi yokuqala kwakungukuhlonzwa kwamaqiniso (amagugu kaMiller), ekugcineni amelwa emashadini amabili angcwele ka-1843 no-1850. Enqubweni yenkulumo-mpikiswano kwakuyoba khona ukudumazeka okwaphawula ukwehlukana phakathi kwezigaba ezimbili eziphikisanayo, kanye nobizo lokuzinikela okujulile kakhulu kwabathembekileyo.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Khona-ke uHabakuki ube esechaza umehluko phakathi kwezigaba ezimbili ezazihilelekile enqubweni yokuvivinywa kwamaqiniso ayisisekelo. Leyo nqubo yokuvivinywa, eyayihlanganisa impikiswano phakathi kwalezo zigaba ezimbili eyathula ngomhlaka 22 Okthoba 1844, yaphelela khona kanye lapho isahluko sesibili sikaHabakuki saphelela khona.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Kodwa uJehova useThempelini lakhe elingcwele; wonke umhlaba mawuthule phambi kwakhe. Habakuki 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

INkosi yangena ngokuzumayo ethempelini laYo lamaMillerite, futhi ngaleso sikhathi umhlaba wonke wawufanele uthule, ngokuba usuku lokubuyisana olungokoqobo lwase lufikile, nokwahlulelwa kwabafileyo kwase kuqalile. Umlando wesiprofetho kaHabakuki isahluko sesibili waphela ngo-Okthoba 22, 1844, futhi uJesu uhlale ehlobanisa ukuphela kwento nokuqala kwento. Ukuqala kwemibono emibili yeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokunyathelwa phansi kwendlu engcwele nebandla, nombono wokubuyiselwa kwendlu engcwele nebandla, kwaqala kanyekanye, kodwa kwehlukaniswa yiminyaka engamakhulu amabili namashumi amabili, futhi lapho iphela, yabonakaliswa njengese iphelile, kuHabakuki isahluko SESIBILI ivesi LAMASHUMI AMABILI.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Emthethweni weSonto ezayo ngokushesha, iziprofetho eziningana ziyogcwaliseka. Esinye salezo ziprofetho ukulibala kombono njengoba kuvezwa kuHabakuki isahluko sesibili. UHabakuki isahluko sesibili ukhomba ulwazi lwakho kokubili ukunyakaza kwengelosi yokuqala neyesithathu. Kokubili lokho kunyakaza kubhekana nempikiswano mayelana nendlela efanele yeBhayibheli, eyenziwa phakathi kwalabo abamele ukunyakaza nalabo ababengabantu abakhethiweyo ngaphambili, abadlulwayo phakathi nenqubo yaleyo mpikiswano.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Umlayezo okumelwe uvikelwe abalindi bomlando wengelosi yesithathu ngowokuhlonzwa kwamaqiniso (amatshe ayigugu kaMiller), agcina emelwe emashadini amabili angcwele ka-1843 no-1850. Enqubweni yempikiswano kwaba khona ukudumala okwaphawula ukwehlukaniswa phakathi kwezigaba ezimbili eziphikisanayo, kanye nobizo lokuzinikela okujulile nakakhulu kwabathembekileyo. Khona-ke uHabakuki uhlonza umehluko phakathi kwezigaba ezimbili ezithintekayo enqubweni yokuvivinywa kwamaqiniso ayisisekelo. Leyo nqubo yokuvivinywa, eyayimelwe yimpikiswano phakathi kwalezo zigaba ezimbili, iyophela ngokuphelele emthethweni weSonto oyofika maduze, khona kanye lapho isahluko sesibili sikaHabakuki saphelela khona.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Kepha uJehova usethempelini lakhe elingcwele; mawuthule wonke umhlaba phambi kwakhe. Habakuki 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

INkosi iyakungena masinyane ethempelini labayizinkulungwane eziyikhulu namashumi amane nane, futhi umhlaba wonke uyakube usuthula, ngokuba uSuku Lokubuyisana oluyisimelabanye luyafinyelela ekwahlulelweni kwabaphilayo. Umlando wesiprofetho kaHabakuki isahluko sesibili uphela emthethweni weSonto ozayo maduzane, futhi uJesu njalo uhlanganisa ukuphela kwento nokuqala kwento.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Ukwahlulela kwabaphilayo kwaqala ngoSepthemba 11, 2001, kodwa ukwahlulela kuyinqubo. Leyo nqubo iqala ngendlu kaNkulunkulu, bese ifinyelela esigabeni lapho ukwahlulela kwehlela khona labo abangaphandle kwendlu kaNkulunkulu. Ngenkathi izakhiwo ezinkulu zaseDolobheni laseNew York ziwe, kwaqala ukwahlulela okufanekiselwa yingelosi ebekayo uphawu ihamba phakathi kweJerusalema futhi ibeka uphawu phezu kwalabo ababubulayo bekhala ngenxa yezinengiso ezenziwayo ebandleni, kanye nezinengiso ezenziwayo ezweni. Emthethweni weSonto ozayo maduze uKristu uyobe eseqedile umsebenzi wokwakha ithempeli labayizinkulungwane eziyikhulu namashumi amane nane, futhi izingelosi ezibhubhisayo ziyoletha ukwahlulela phezu kweJerusalema.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Abayizinkulungwane eziyikhulu namashumi amane nane base bephakanyiswa njengophawu, kwase kuqala ukwahlulelwa kwabaphilayo ngenxa yomhlambi omunye, omelwe yi-Edomi, iMowabi, kanye nabakhulu babantwana bakwa-Amoni kuDaniyeli isahluko seshumi nanye, ivesi lamashumi amane nanye.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Kungakhathaliseki ukuthi kubhekwa ukunyakaza lwamaMillerite lwengelosi yokuqala noma ukunyakaza okunamandla kwengelosi yesithathu, umlando ophelele wokunyakaza lwenguquko umelela ukwambulwa kweqiniso okuya ngokuya kukhula, okuphetha ngokuthululwa kukaMoya oNgcwele. Ukuthululwa kukaMoya oNgcwele kuyisizinda seziprofetho zezinsuku zokugcina. Yingakho izintombi eziyiziwula zingenawo amafutha, kanti ezihlakaniphileyo zinawo. Amafutha ayimvula.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Bathi, Uma indoda ilahla umkayo, ahambe kuyo abe ngowenye indoda, iyakubuyela yini kuye futhi? Lelo zwe aliyikungcoliswa kakhulu na? Kepha wena uphinge nabaningi abathandi; nokho buyela kimi futhi, usho uJehova. Phakamisela amehlo akho ezindaweni eziphakemeyo, ubone ukuthi ungaphi lapho ungazange ulalwe khona. Ezindleleni ubahleli ubalindele, njengomArabhiya ehlane; ungcolisile izwe ngobufebe bakho nangobubi bakho. Ngalokho izihlambi zemvula zabanjwa, akubangakho imvula yasekupheleni; nokho wawunebunzi lesifebe, wenqaba ukuba namahloni. Kusukela kulesi sikhathi awuyikukhalela kimi yini uthi, Baba wami, wena ungumholi wobusha bami? Jeremiya 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Kulesi siqephu (futhi bonke abaprofethi bakhuluma ngezinsuku zokugcina), uNkulunkulu ukhombisa ukuthi abantu baKhe baphingile, kwaze kwaba sezingeni lokuthi banebunzi lesifebe. Isifebe sezinsuku zokugcina singamandla obuPapa, kanti ibunzi limelela isinqumo esenziwe ngenhloso. Abantu bakaNkulunkulu bezinsuku zokugcina babi, kodwa uNkulunkulu unikeza ubizo lokugcina, nakuba sebefinyelele ezingeni lapho sebeze esinqumweni esifanayo naleso sesifebe. Sebethuthukise isimilo esimelwe yisizukulwane sesine, lapho sebelungele ukukhonza ilanga njengoba limelwe esizukulwaneni sesine sikaHezekeli isahluko sesishiyagalombili.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Isikhathi sesifikile sokuba ukukhanya kweqiniso kukhanye phakathi kobumnyama bokuziphatha. Umlayezo wengelosi yesithathu uthunyelwe emhlabeni, uxwayisa abantu ngokumelene nokwamukela uphawu lwesilo noma lwesithombe saso emabunzini abo noma ezandleni zabo. Ukwamukela lolu phawu kusho ukufinyelela esinqumweni esifanayo naleso esenziwe yisilo, nokugqugquzela imiqondo efanayo, ngokuphikisana ngokuqondile nezwi likaNkulunkulu. Ngabo bonke abalamukela lolu phawu, uNkulunkulu uthi, ‘Naye uyakuphuza iwayini lolaka lukaNkulunkulu, oluthelwe lungaxutshiwe endebeni yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele naphambi kweWundlu.’” Review and Herald, Julayi 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

UJEREMIYA ukhomba abantu bakaNkulunkulu bezinsuku zokugcina njengabasenebunzi lesifebe kakade. Sebemi emaphethelweni okwamukela uphawu lwesilo, ngoba “babi.” Kulesi siqephu esisanda kucashunwa uDade White uyaqhubeka:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Uma ukukhanya kweqiniso kuye kwethulwa kuwe, kwembula iSabatha somyalo wesine, futhi kukukhombisa ukuthi akukho sisekelo ezwini likaNkulunkulu sokugcinwa kweSonto, kodwa wena usaqhubeka unamathele eSabatheni lamanga, wenqaba ukungcwelisa iSabatha uNkulunkulu alibiza ngokuthi ‘usuku lwami olungcwele,’ wamukela uphawu lwesilo. Lokho kwenzeka nini?—Lapho ulalela umyalo okuyala ukuba uyeke ukusebenza ngeSonto futhi ukhulekele uNkulunkulu, ngesikhathi wazi ukuthi alikho nelilodwa izwi eBhayibhelini elikhombisa iSonto njengolunye usuku ngaphandle kokuba usuku olujwayelekile lomsebenzi, uyavuma ukwamukela uphawu lwesilo, futhi wenqaba uphawu lukaNkulunkulu. Uma samukela lolu phawu emabunzini ethu noma ezandleni zethu, izahlulelo ezamenyezelwa phezu kwabangalaleli kumelwe zisehlele. Kodwa uphawu lukaNkulunkulu ophilayo lubekwa phezu kwalabo abagcina iSabatha leNkosi ngonembeza.”

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘UNkulunkulu wabona ukuthi ububi bomuntu babukhulu emhlabeni, nokuthi konke ukucabanga kwemicabango yenhliziyo yakhe kwakukubi kuphela njalonjalo…. Umhlaba nawo wawonakele phambi kukaNkulunkulu, futhi umhlaba wawugcwele ubudlova…. UNkulunkulu wayesethi kuNowa, Ukuphela kwayo yonke inyama sekufikile phambi kwami; ngokuba umhlaba ugcwele ubudlova ngenxa yabo; futhi, bheka, ngiyobabhubhisa kanye nomhlaba.’ Kwakumelwe banqunywe, ngoba babewungcolisile umhlaba uNkulunkulu awudalela ukuba ujatshulelwe ngabantu abalungileyo.

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “‘Njengoba kwakunjalo ezinsukwini zikaNowa,’ kwasho uKristu, ‘kuyakuba njalo futhi ezinsukwini zeNdodana yomuntu.’ Futhi akunjalo yini na? Noma ubani ozobheka emaphephandabeni ansuku zonke angabona uhlu olude lobugebengu—ukudakwa, ukweba, ukuphanga, ukuxhaphaza imali ngendlela engekho emthethweni, ukubulala. Ngezinye izikhathi kubulawa imindeni yonke, ukuze kugcwaliseke izifiso zalowo muntu zokuba nemali noma impahla okungeyona eyakhe. Izwe ngempela seliba njengalokhu lalinjalo ezinsukwini zikaNowa, ngoba abantu bawadelela obala imiyalo kaNkulunkulu.” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

UJeremiya ukhomba abantu bakaNkulunkulu bezinsuku zokugcina asebezokhothamela ilanga, futhi lapho enza kanjalo uveza ukuthi “izihlambi ziye zabanjwa, futhi akubanga khona imvula yamuva; futhi wawunesiphongo sesifebe, wala ukuba namahloni.” “Ababi” phakathi kwabantu bakaNkulunkulu ezinsukwini zokugcina abamukeli mvula yamuva, futhi bayala ukuba namahloni, ngokuba imicabango yabo isiphenduke yaba mibi njalo, njengoba kufanekiswa ngumlando kaNowa, kanye nangamagumbi ezithombe esinengiso sesibili sikaHezekeli isahluko sesishiyagalombili.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

UJeremiya ukhomba ababi abangenamahloni phakathi kwabantu bakaNkulunkulu ezinsukwini zokugcina ukuba “bakhale” “kusukela” kuleso “sikhathi” kuLowo “ongumqondisi” wobusha babo. Umqondisi wobusha be-Adventismu kwakuyizibhebhe ezimbili zikaHabakuki namagugu amelelwe kuzo. Ithemba elilodwa kuphela lokuphuma ebubini osezoletha ukufa okuphakade phezu kwababi phakathi kwabantu bakaNkulunkulu ezinsukwini zokugcina ukulila kuNkulunkulu owayengumqondisi ekuqaleni, okafika “esikhathini sokuphela” ngo-1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Indaba emlandweni wengelosi yokuqala noma yesithathu iwukuthi uyayamukela noma awuyamukeli imvula yamuva. Imvula yamuva yaqala lapho izizwe zithukuthela ngoSepthemba 11, 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ngaleso sikhathi, ngenkathi umsebenzi wensindiso ususongwa, usizi luyofika emhlabeni, nezizwe ziyothukuthela, nokho zibanjwe ukuze zingavimbi umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yokugcina,’ noma ukuvuselelwa okuvela ebukhoneni beNkosi, iyofika, inike amandla izwi elikhulu lengelosi yesithathu, futhi ilungise abangcwele ukuba beme ngesikhathi lapho izinhlekelele eziyisikhombisa zokugcina ziyakuthululwa.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Imvula yokugcina,” ebizwa futhi ngokuthi “ukuqabuleka,” yaqala lapho izizwe zithukuthela, futhi ngaleso sikhathi “umsebenzi wensindiso” waqala ukuvalwa. Izingelosi ezine zesAmbulo isahluko sesikhombisa zibamba imimoya emine ukuze ingadedelwa ngesikhathi kusafezwa ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, futhi kuHezekeli isahluko sesishiyagalolunye, lowo msebenzi umelwe yizingelosi ezibeka uphawu phezu kwalabo ababubulayo nabakhalayo ngenxa yezinengiso ezenziwa eJerusalema. NgoSepthemba 11, 2001, izingelosi zaqala umsebenzi wokuvala wokubeka uphawu emabunzini abayizinkulungwane eziyikhulu namashumi amane nane.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Umsebenzi wokuphetha wengelosi yesithathu ufezwa ngesikhathi sokuthululwa kwemvula yokugcina, okuyiyo futhi “ukuqabuleka”, okuyisigijimi.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Wathi kubo: Lokhu kungukuphumula eningamphumuzisa ngakho okhatheleyo; nalokhu kungukuqabuleka; kepha abazange bafune ukuzwa. Isaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Umlayezo abenqaba ukuwuzwa ku-Isaya uwumlayezo olethwa ngezindebe ezigingqikayo, futhi ungumlayezo wokuvivinya omelela indlela yokusebenza ethi “umugqa phezu komugqa.”

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Kepha izwi likaJehova laliyoba kubo liyisimiso phezu kwesimiso, isimiso phezu kwesimiso; umugqa phezu komugqa, umugqa phezu komugqa; lapha kancane, nalaphaya kancane; ukuze bahambe, bawe ngomhlane, baphuke, babanjwe ogibeni, bathathwe. Ngakho-ke zwanini izwi likaJehova, nina madoda ahlekayo ngokweyisa, enibusa lesi sizwe esiseJerusalema. Ngokuba nithi, Senze isivumelwano nokufa, futhi nethuna sinesivumelwano; lapho isishayo esikhukhulayo sidlula, asiyikusehlela; ngokuba senze amanga isiphephelo sethu, sazifihla ngaphansi kwamanga. U-Isaya 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

IZwi leNkosi, elingumyalezo wokuphumula nowokuqabuleka (imvula yamuva), elibangela ukuba “bahambe, bawe ngomhlane, baphulwe, babanjwe ogibeni, bathathwe,” linikwa “amadoda adelelayo, abusayo laba bantu abaseJerusalema.” IJerusalema yilapho izingelosi ziphawula khona labo ababubulayo nabakhala, futhi amadoda amadala akhaphele ukwethenjwa kwawo ngawokuqala ukuwa.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “Uphawu lokukhululwa lubekiwe phezu kwalabo ‘ababubulayo nabakhalayo ngenxa yazo zonke izinengiso ezenziwayo.’ Manje ingelosi yokufa iyaphuma, imelwe embonweni kaHezekeli ngamadoda anezikhali zokubulala, anikwa wona umyalo wokuthi: ‘Bulalani ninqamule, abadala nabasha, izintombi, nabantwana abancane, nabesifazane; kodwa ningasondeli nakancane kunoma yimuphi umuntu okuphezu kwakhe kukhona uphawu; niqale endaweni yami engcwele.’ Kusho umprofethi ukuthi: ‘Baqala emadodeni amadala ayengaphambi kwendlu.’ Hezekeli 9:1–6. Umsebenzi wokubhujiswa uqala phakathi kwalabo ababethi bayizilindi ezingokomoya zabantu. Abalindi bamanga bangabokuqala ukuwa. Akekho ozobazwela noma abasindise. Amadoda, abesifazane, izintombi, nabantwana abancane bayabhubha bonke ndawonye.” The Great Controversy, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Sizoqhubeka nokukhuluma ngokwanda kolwazi okwafika ngo-1989 esihlokweni esilandelayo.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Lowo obona ngaphansi kobuso bezinto, ofunda izinhliziyo zabantu bonke, uthi ngalabo abaye baba nokukhanya okukhulu: ‘Abahlushwa futhi abamangali ngenxa yesimo sabo sokuziphatha nesomoya.’ Yebo, bazikhethele izindlela zabo, nomphefumulo wabo uthokoza ngezinengiso zabo. Nami ngiyakukhetha ukukhohliswa kwabo, futhi ngiyakwehlisela phezu kwabo lokho abakwesabayo; ngokuba lapho ngibiza, akwabakho ophendulayo; lapho ngikhuluma, abezwanga; kodwa benza okubi phambi kwamehlo Ami, bakhetha lokho engingakujabuleli.’ ‘UNkulunkulu uyakubathumela ukukhohliseka okunamandla, ukuze bakholwe amanga,’ ngokuba abakwemukelanga ukuthanda iqiniso, ukuze basindiswe,’ ‘kodwa bathokoza ngokungalungi.’ Isaya 66:3, 4; 2 Thesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “UMfundisi wasezulwini wababuza wathi: ‘Yikuphi ukuduka okunamandla ngakumbi okungakhohlisa ingqondo kunokuzenzisa kokuthi nakha phezu kwesisekelo esifanele nokuthi uNkulunkulu uyayamukela imisebenzi yenu, kanti empeleni nenza izinto eziningi ngokwenqubo yezwe futhi nona kuJehova na? O, kuyinkohliso enkulu, ukuduka okukhangayo, okubamba izingqondo, lapho abantu abake balazi iqiniso, bephambanisa isimo sokumesaba uNkulunkulu nomoya namandla ako; lapho becabanga ukuthi bacebile, bandisiwe ngezimpahla, futhi abaswele lutho, kanti empeleni baswele konke.’” Testimonies, volume 8, 249, 250.

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