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# The Hidden History of Verse Forty - Number One

Umlando Ofihlekile Wevesi Lamashumi Amane — Inombolo Yokuqala

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Ukuvulwa Kwezibikezelo: Izinsuku Zokugcina, iNgonyama yakwaJuda, kanye neNqubekela-phambili Yokugcina yesAmbulo

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

Esahlukweni sesihlanu seSambulo, iNgonyama yesizwe sakwaJuda imelela isikhundla sikaKristu njengalowo owanqoba ukuze avale futhi avule iZwi likaNkulunkulu ngokwentando yaKhe. Ngo-1989, eminyakeni eyikhulu namashumi amabili nesithupha emva kokuvukela kuka-1863, iNgonyama yesizwe sakwaJuda yavula amavesi ayisithupha okugcina esahluko seshumi nanye sikaDaniyeli. Lawo mavesi aqala ngenxeba elibulalayo lobupapa ngo-1798, futhi ethula ubufakazi bokuthi inxeba lobupapa lizophulukiswa kanjani, nangale kwalokho kuze kufike enxebeni lokugcina elibulalayo lobupapa. Lawo mavesi aqala lapho ephela khona; ngokwahlulelwa kweRoma yobupapa.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Lawo mavesi ayisithupha achaza ukuphulukiswa kwesilonda esibulalayo sobupapa, futhi achaza nokuthi ukuhlangana okuphindwe kathathu kukadrako, kwesilo, nokomprofethi wamanga kuholela kanjani izwe e-Armagedoni, elikhonjiswe evesini lamashumi amane nanhlanu ngokuthi “phakathi kwezilwandle nentaba engcwele ekhazimulayo.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

U-Alfa no-Omega umelela isimilo sikaKristu sokuhlale ebonisa ukuphela ngesiqalo. Umnyakazo wokuvuselelwa wabantu abayizinkulungwane eziyikhulu namashumi amane nane uyimnyakazo wengelosi yesithathu, okuwumqibelo womnyakazo owawufanekiswe kusengaphambili ngesiqalo sawo, okwakungumnyakazo wamaMillerite wezingelosi zokuqala nezesibili. Umnyakazo wamaMillerite waqala ngesikhathi sokuphela ngo-1798, okuyilapho amavesi ayisithupha okugcina kaDaniyeli isahluko 11 eqala khona, futhi lowo mnyakazo waphela ekuvulweni kokwahlulela ngo-Okthoba 22, 1844. Umnyakazo wabantu abayizinkulungwane eziyikhulu namashumi amane nane uphela ngomthetho weSonto e-United States.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Ekuqaleni komnyakazo ngesikhathi sokuphela ngonyaka ka-1989, iNgonyama yesizwe sakwaJuda yembula uphawu emavesini ayisithupha okugcina kaDaniyeli ishumi nanye, futhi ekupheleni komnyakazo, ngaphambi nje komthetho weSonto, yembula uphawu emlandweni ofihlekile wevesi lamashumi amane kuDaniyeli ishumi nanye. Ukuphawula kukaDadewethu White mayelana nokuthi iyiphi ingxenye kaDaniyeli embulwa uphawu kwayo kukhuluma ngokwembulwa kophawu ngo-1989, futhi nangokwembulwa kophawu okwaqala ngoJulayi ka-2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Incwadi eyavalwa ngophawu yayingeyona incwadi yeSambulo, kodwa kwakuyileyo ngxenye yesiprofetho sikaDaniyeli eyayihlobene nezinsuku zokugcina. UMbhalo uthi, ‘Kepha wena, Daniyeli, vala la mazwi, unamathisele uphawu encwadini kuze kube yisikhathi sokuphela; abaningi bayakugijima baye phambili nangemuva, ulwazi luyokwanda’ (Daniyeli 12:4). Lapho incwadi ivulwa, kwenziwa isimemezelo, ‘Isikhathi asisayikuba khona.’ (Bheka iSambulo 10:6.) Incwadi kaDaniyeli manje ayisavalwanga ngophawu, futhi isambulo esenziwa nguKristu kuJohane kufanele sifinyelele kubo bonke abakhileyo emhlabeni. Ngokwanda kolwazi, abantu bayolungiselelwa ukuma ezinsukwini zokugcina. . . .”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Esigijimweni sengelosi yokuqala abantu bayabizelwa ukuba bakhonze uNkulunkulu, uMdali wethu, owenza izwe nakho konke okukulo. Banikeze udumo enhlanganweni yoBupapa, benza umthetho kaJehova waba yize, kodwa kuzoba khona ukwanda kolwazi ngalesi sihloko.” Selected Messages, incwadi 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Ingxenye yencwadi kaDaniyeli eyayihlobene nezinsuku zokugcina ngo-1989 kwakuyivesi eziyisithupha zokugcina zesahluko seshumi nanye; futhi njengoba ukunyakaza kwabayiikhulu namashumi amane nane ezinkulungwane kufinyelela ekupheleni kokunyakaza kwabo, ingxenye yencwadi kaDaniyeli esuswa uphawu kuyo ingumlando ofihlekile wevesi lamashumi amane, omelela umlando ka-1989 kuze kube ngumthetho weSonto e-United States. Umlando ofihlekile wevesi lamashumi amane ungumlando wabayiikhulu namashumi amane nane ezinkulungwane. Wonke umprofethi unikeza ubufakazi mayelana naleso sikhathi.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Kule ndima, ukwanda kolwazi “okungokokulungiselela abantu ukuba bame ezinsukwini zokugcina,” kumela ukuvulwa kwezimpawu kwamavesi ayisithupha okugcina ngo-1989, futhi futhi kumela ukuvulwa komlando ofihlekile wevesi lamashumi amane. Kuzo zombili lezi zindaba ezingokomlando ugqozi lukhomba ukuthi kuyoba khona ukwanda kolwazi mayelana namandla obupapa kanye nomthetho weSonto. Kokubili ekuqaleni nasekupheleni kokuhamba kwabeyizinkulungwane eziyikhulu namashumi amane nane, ukwanda kolwazi kuveza inqubo yokuvivinywa enezinyathelo ezintathu, njengoba kumelwe kuDaniyeli isahluko seshumi nambili.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wasesethi, Hamba indlela yakho, Daniyeli; ngokuba lawa mazwi avaliwe futhi ananyatheliswe kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kodwa ababi bayakwenza okubi; futhi akukho noyedwa kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. Daniyeli 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Njengazo zonke izinhlangano ezingcwele zenguquko, izinyathelo ezintathu ezimelwe nguDaniyeli njengokuthi “bahlanjululwe, benziwe mhlophe, bavivinywa” zimelela uphawu lwendlela lokwehla kophawu lwaphezulu, kulandelwe ukuvivinywa kwesiprofetho esihlulekile, kulandelwe futhi uvivinyo lwesithathu oluveza isimilo sezigaba ezimbili ezakhiwayo ngokusekelwe ekwamukeleni kwazo, noma ekwenqabeni kwazo, ukwanda kolwazi okuvulwe uphawu. Ngokuqala kwenhlangano yabayizinkulungwane eziyikhulu namashumi amane nane nane, izinyathelo ezintathu kwakunguSepthemba 11, 2001, kulandelwe uJulayi 18, 2020, bese kuba ngumthetho weSonto. Ekupheleni kwaleyo nhlangano yona kanye, izinyathelo ezintathu zingoJulayi 2023, ukufika komlayezo woKukhala Kaphakathi Kobusuku kanye nomthetho weSonto.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Umlayezo olungiselela abantu bakaNkulunkulu ukuba beme owavulwa uphawu ngoJulayi 2023 uqukethe imigqa eminingana yeqiniso lesiprofetho, futhi phakathi kwaleyo migqa kukhona amathambo omile afileyo kaHezekeli esahlukweni samashumi amathathu nesikhombisa. UHezekeli wethula imilayezo emibili. Umlayezo wokuqala uhlanganisa amathambo futhi, kodwa kwaze kwaba semlayezweni wesibili lapho u-Israyeli ema ngezinyawo zakhe njengebutho elinamandla. Ofakazi ababili besAmbulo isahluko seshumi nanye bema lapho sebegcwaliswe ngoMoya oNgcwele.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Kwathi emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; kwase kwehlela ukwesaba okukhulu phezu kwalabo ababebabona. IsAmbulo 11:11.

Ezekiel teaches the same truth.

uHezekeli ufundisa iqiniso elifanayo.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Wayesethi kimi: Ndodana yomuntu, yima ngezinyawo zakho, ngikhulume kuwe. UMoya wangena kimi ngesikhathi ekhuluma kimi, wangimisa ngezinyawo zami, ukuze ngizwe lowo okhuluma kimi. Hezekeli 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Lapho uDade White ethi “ngokwanda kolwazi abantu bazolungiselelwa ukuma ezinsukwini zokugcina.” Ukwanda kolwazi kuchazwa ngokuthi “amafutha” emfanekisweni wezintombi eziyishumi, futhi “amafutha” amele “imiyalezo yoMoya kaNkulunkulu” futhi “uMoya oNgcwele,” kanye “nesimilo.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Phakathi kukaJulayi 2023 nomthetho weSonto osuzofika maduzane kukhona ukwanda kolwazi okuletha abantu bakaNkulunkulu ekuphileni, bese bayasukuma. Bayasukuma, okubonisa ukuthi banawo “uwoyela” womyalezo owavulwa ngaleso sikhathi. Bayasukuma lapho beneMoya oNgcwele ngaphakathi ezitsheni zabo, futhi bayasukuma lapho benesimilo esilungiselelwe uphawu lukaNkulunkulu.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Isigaba sokuqala sokuvivinywa esaqala ngoJulayi 2023 salandelwa yisikhathi esivumela labo abazongenela ukuthi bamukele noma benqabe amafutha. Labo abawamukelayo bayabekwa uphawu, bese bephakanyiswa njengophawu ngesikhathi somthetho weSonto osuzayo maduze. Labo abenqaba amafutha bemukeliswa ukudukiswa okunamandla.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Labo abakhethwa bavuswa ebuthongweni bokomoya ngoJulayi 2023, base bebhekana nenqubo yokugcina yokuvivinywa ngaphambi kokuvalwa komusa wabo siqu. Inqubo yokuvivinywa yayimiswe ngaphakathi komongo wokuvivinywa kwesiprofetho okuhlobene nokubunjwa komfanekiso wesilo, ngesikhathi lapho labo abakhethwa kanye labo kwakufanele babuye ekuphileni futhi bakhe umfanekiso kaKristu ngaphakathi. Isakhiwo sesiprofetho lapho ukuvivinywa kufanele kugcwaliswe khona singumlando ka-1989 kuze kube ngumthetho weSonto. Ukwehluleka kwalabo abakhethwa ukuvuka kwaholela ekutheni iNkosi ivumele izihlubuki ukuba zingene.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “UNkulunkulu uzovusa abantu baKhe; uma ezinye izindlela zingaphumeleli, izihlubuki ziyongena phakathi kwabo, zona eziyobahluza, zihlukanise amakhoba nokolweni. INkosi ibiza bonke abakholwa yizwi laYo ukuba bavuke ebuthongweni. Ukukhanya okuyigugu sekufikile, okufaneleyo lesi sikhathi. Kuyiqiniso leBhayibheli, elikhombisa izingozi eseziseduze phezu kwethu. Lokhu kukhanya kufanele kusiholele ekutadisheni imiBhalo ngokukhuthala nasekuhloleni ngokucophelela okukhulu izimfundiso esizibambelele kuzo. UNkulunkulu uthanda ukuba zonke izici nezimfundiso zeqiniso ziphenywe ngokuphelele nangokuphikelela, ngomthandazo nangokuzila ukudla.” Testimonies, volume 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Bonke abaprofethi bakhuluma ngezinsuku zokugcina; ngakho-ke kulezi zinsuku zokugcina, ngoJulayi ka-2023, iNkosi yazama “ukuvusa” abantu bayo, kodwa imizamo yayo yehluleka, yase ivumela ukuba impikiswano yokuqala mayelana nophawu lweRoma emlandweni wama-Adventist iphinde yenzeke njengesixwayiso sokusondela kokuphela. Lokhu yakwenza, nakuba “ukukhanya okuyigugu” kwakube “sekufikile, okufanele lesi sikhathi.” Ukukhanya okwafika ngoJulayi ka-2023 “kuyiqiniso leBhayibheli, elibonisa izingozi ezisemathubeni ethu impela.” Lokho kukhanya kwakufanele ukuba kusiholele “ekutadisheni imiBhalo ngenkuthalo nasekuhlolweni okucophelela kakhulu kwezikhundla esizibambayo.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Umlando ofihlekile wevesi lamashumi amane umelwe emavesini eshumi kuya kweleshumi nanhlanu kaDaniyeli ishumi nanye, ngokuba u-Alfa no-Omega babonakalisa ukuphela kwesiprofetho sokugcina sikaDaniyeli, kanye nesiqalo saso. Ngaphambi kokudumazeka kwangoJulayi 18, 2020, uSathane wayeselethe ukudideka mayelana namavesi eshumi kuya kweleshumi nanhlanu, ngoba wayazi ukuthi isiqalo sesahluko sasiyisihluthulelo sokumela ukuphela kwesahluko. Kwase kungeniswa impikiswano yokuqala yevesi leshumi nane.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> “Akukho lutho umkhohlisi omkhulu alwesaba kakhulu njengokuthi sazi amaqhinga akhe.” The Great Controversy, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Kusobala ngezizamo zikaSathane zokudida incazelo nenhloso yalawo mavesi, ukuthi ayingxenye ebalulekile yenqubo yokuvivinya manje ehlunga abazongenela ukuba phakathi kwabayizinkulungwane eziyikhulu namashumi amane nane. USister White ugcizelela ukuthi umlando omelwe kuDaniyeli ishumi nanye, osewagcwaliseka ngaphambi kwesikhathi sokugcina ngo-1798, uyaphindwa emavesini ayisithupha okugcina.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Asisenaso isikhathi sokulahlekelwa. Izikhathi ezinzima ziphambi kwethu. Umhlaba uvuswa ngumoya wempi. Ngokushesha izigcawu zosizi ezakhulunywa eziprofethweni ziyokwenzeka. Isiprofetho esisesahlukweni seshumi nanye sikaDaniyeli sesicishe safinyelela ekugcwalisekeni kwaso okuphelele. Okuningi komlando osekwenzekile ekugcwalisekeni kwalesi siprofetho kuyophindwa.” Manuscript Releases, number 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Ngiphikisa ngokuthi wonke umlando omelelwe emavesini okuqala kuya kwelamashumi amathathu nesishiyagalolunye uyaphindwa emavesini ayisithupha okugcina esahluko. Futhi ngiphikisa ngokuthi umlando wezinsuku zokugcina, okuwumlando wokuphetha kokwahlulelwa okwaqala ngo-Okthoba 22, 1844, umelelwa ngezikhathi ezimbili eziyinhloko zesiprofetho. Isikhathi sokuqala simelela ukwahlulelwa okwenziwa phezu kwendlu kaNkulunkulu, okulandelwa-ke yisikhathi lapho ukwahlulelwa kwenziwa khona ngenxa yalabo abangaphandle kwendlu kaNkulunkulu. Isikhathi sokuqala saqala ngo-1989 futhi siphela ngomthetho weSonto e-United States, wona-ke ophawula ukuqala kwesikhathi sesibili esiphetha lapho uMikayeli esukuma khona futhi kuvulwa ukuvalwa komusa wabantu. Umlando ofihlekile wevesi lamashumi amane nawo uqala ngo-1989, futhi uphela evesini lamashumi amane nanye, okuwumthetho weSonto e-United States.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Lowo ngumlando ofanayo nowevesi lelishumi kuya kweleshumi nanhlanu wesahluko esifanayo. Lowo mlandvo uhambisana nomlando wamaMillerite kusukela esikhathini sokuphela ngo-1798, kwaze kwaqala ukwahlulela ngo-Okthoba 22, 1844. Leyo milando emibili ihamba ngokuhambelana nomlando wesiprofetho owaqala ekuzalweni kukaKristu futhi waphetha esiphambanweni.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Umlando oqala ngo-1989 uhlanganisa inkathi yokuvivinywa eyaqala ngoSepthemba 11, 2001, njengoba ifanekiswe yinkathi yokuvivinywa eyaqala ngo-Agasti 11, 1840 kanye nenkathi yokuvivinywa eyaqala ekubhapathizweni kukaKristu. Ukwakheka komfanekiso wesilo kufanekiswe yimigqa eminingana yomlando wesiprofetho. Omunye waleyo mifanekiso yeso sikhathi esifanayo uyisikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, esaqala ngoSepthemba 11, 2001 futhi siphela emthethweni weSonto osusondele ukufika. Umlando ofihlekile wevesi lamashumi amane nawo ungabekwa phezu komugqa ka-Okthoba 22, 1844 kuze kube ukuvukela kuka-1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Umhla ka-22 kuMfumfu 1844 waphawula ukufika kwengelosi yesithathu. Njengokufika kwanoma iyiphi ingelosi yesiprofetho, yayinomlayezo okwakufanele udliwe, kodwa awuzange ube njalo; futhi ubuMillerismu baseFiladelfiya baphenduka ubuMillerismu baseLawodikeya, ngaphambi kuka-1863, lapho bethatha ngokusemthethweni igama elithi Seventh-day Adventist futhi baqala ukuzulazula ehlane lokuhlubuka kuze kube yilolu suku. Umlando ka-1844 kuya ku-1863 umelela labo abenqaba ubizo lokuba phakathi kwezinkulungwane eziyikhulu namashumi amane nane. Bangababi bakaDaniyeli esahlukweni seshumi nambili, ibandla labaklolodayo likaJeremiya, isinagoge likaSathane likaJohane, nezintombi eziyiziwula zikaMathewu.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Umlayezo wesixwayiso owamelwa nguKristu ngokuthi “isinengiso sencithakalo, esakhulunywa nguDaniyeli umprofethi” umele isixwayiso sokubaleka kusenesikhathi ngaphambi kwembubhiso nokuhlakazeka okuzolandela. Ngonyaka ka-66 AD, ujenene waseRoma uCestius wagcwalisa leso sixwayiso kumaKristu enkathi yeRoma yobuqaba. Ekhulwini lokuqala umphostoli uPawulu waqopha leso sixwayiso esifanayo ngenxa yamaKristu ayeyohlupheka phakathi nenkathi yeRoma yobupapa. Isixwayiso kubagcini beSabatha sokuphuma emizini bayohlala emaphandleni safika ngo-1888, wona lowo nyaka woMthethosivivinywa kaBlair, umzamo wokuqala wokumisa iSonto njengeLanga Likazwelonke Lokuphumula. UMthethosivivinywa kaBlair wawuyisixwayiso sokubaleka ekugcwalisekeni kwenkulumo kaKristu ngesinengiso sencithakalo sikaDaniyeli.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

NjengakuCestius ngonyaka ka-66 AD, uMthethosivivinywa kaBlair wahoxiswa ngokuhlinzekwa nguNkulunkulu. Unyaka ka-1888 uyisifanekiselo sikaSepthemba 11, 2001, ngoba uSister White uphawula ukwehlela kwengelosi yesAmbulo ishumi nesishiyagalombili kuzo zombili lezi zindaba zomlando. Isixwayiso sokubalekela emizini ezinsukwini zokugcina saqala ukusebenza ngoSepthemba 11, 2001. Ngakho-ke, uMthethosivivinywa kaBlair ka-1888 wawuyisifanekiselo soMthetho wePatriot ka-2001. Ingelosi eyehla ngoSepthemba 11, 2001 imemezela umlayezo wokugcina wesixwayiso emavesini amathathu okuqala esAmbulo ishumi nesishiyagalombili, futhi umlayezo wokugcina wesixwayiso ungumyalezo wengelosi yesithathu futhi, nakuba umlayezo omelwe yile ngelosi yesithathu esahlukweni seshumi nane ungeyona inkulumo efanayo yeqiniso njengasesahlukweni seshumi nesishiyagalombili. Umugqa phezu komugqa, ungowodwa umlayezo wesixwayiso.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Isinengiso sencithakalo, esakhulunywa ngaso nguDaniyeli umprofethi, sasiwuphawu olunikezwe nguKristu olwalukhomba isikhathi lapho abantu baKhe kwakufanele babaleke khona ukuze bavikeleke. Siyisigijimi sesixwayiso, ngakho-ke kufanele sibe yisigijimi sokugcina sesixwayiso, nakuba sivezwa ngamazwi ahlukile kunesigijimi esimelelwe esahlukweni seshumi nane kanye nasesahlukweni seshumi nesishiyagalombili sencwadi yeSambulo. Umlando oqala evesini leshumi nesithupha, kuJeremiya ishumi nanhlanu, uyisikhathi esifanayo sesiprofetho sesigijimi sokuxwayisa esivivinyayo. Uqala lapho uJeremiya edla iZwi likaNkulunkulu, futhi lokho kwenzeka lapho ingelosi yehla, njengoba yehla ngesikhathi izakhiwo ezinkulu zaseNew York City ziwa.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Lapho uJeremiya ememezela ethi, “Amazwi akho atholakala, ngawadla; nezwi lakho laba kimi injabulo nokwethaba kwenhliziyo yami,” umelela isivivinyo sokuqala sikaDaniyeli mayelana nokudla esahlukweni sokuqala, noJohane esahlukweni seshumi seSambulo ethatha incwadi esandleni sengwezi wayidla. Ukudliwa kwesigijimi kuqala lapho kufika ingelosi, futhi lapho ingelosi ifika kuba khona isiprofetho sokuvivinya esembuliwe. Lapho ingelosi ifika kuqala isikhathi sokuqala sokuvivinywa, futhi siphela lapho kuqala isikhathi sesibili sokuvivinywa, futhi lapho uMikayeli esukuma, isikhathi sesibili sokuvivinywa siyaphela.

When the angel arrives, the latter rain begins to fall.

Lapho ingelosi ifika, imvula yokugcina iyaqala ukuna.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvula yokugcina izokwehlela abantu bakaNkulunkulu. Ingelosi enamandla izokwehla ivela ezulwini, futhi umhlaba wonke uzokhanyiswa yinkazimulo yayo.” Review and Herald, April 21, 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Imvula yokugcina yamukelwa yilabo abahamba ezindleleni zasendulo zikaJeremiya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Isho kanje iNkosi, ithi: Manini ezindleleni, nibone, nibuze ngezindlela zasendulo, ukuthi iphi indlela enhle, nihambe kuyo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kodwa bathi: Asiyikuhamba kuyo. Futhi ngibeke abalindi phezu kwenu, ngithi: Lalelani ukukhala kwecilongo. Kodwa bathi: Asiyikulalela. Jeremiya 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

“Icilongo” “abalindi” abalishayayo ngumlayezo waseLawodikeya, lowo uJones noWaggoner abawethula ngo-1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Memeza ngezwi elikhulu, ungagodli lutho, phakamisa izwi lakho njengecilongo, ubonise abantu bami ukweqa kwabo, nendlu kaJakobe izono zayo. Isaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

NgoSepthemba 11, 2001 kwaqala ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane nane. Kwamemezelwa umlayezo wesixwayiso eLaodicea.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Umlayezo esawuphiwa ngu-A. T. Jones no-E. J. Waggoner ungumlayezo kaNkulunkulu eBandleni laseLawodikeya, futhi maye kunoma ubani ovuma ukuthi uyakholwa iqiniso kodwa nokho engabonisi kwabanye imisebe ayiphiwe nguNkulunkulu.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Isixwayiso esiLibhekiswe eLawodisiya siwumsindo wecilongo labalindi bakaJeremiya ibandla lama-Adventist oSuku lwesiKhombisa laseLawodisiya elenqaba ukuwuzwa. Siyisixwayiso sokubaleka emizini niye emapulazini asemakhaya ngaphambi komthetho weSonto osuzofika maduze.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Lokho engisanda kukusho mayelana nale migqa ehlukahlukene yesiprofetho, bekungumzamo wokuvuselela ukuqonda kwenu ukuze nginikhuthaze ukuba nikuhlole ngempela lokho engizobhala manje. Mhlawumbe isici esibaluleke kakhulu sesithombe esiya kulesi silwane nasesesilwane ukuthi ezinsukwini zokugcina kukhona ukwakheka okubili kwesithombe sesilwane nesiya kuso. Esokuqala sise-United States, bese kuthi emva kwalokho sibe sezizweni zomhlaba.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Kukhona izici ezithile zesiprofetho ezihambisana nomfanekiso wesilo nowesilo uqobo, okudingeka zisetshenziswe ngokufanele uma sizodabula ngokuphumelelayo enqubweni yokuvivinywa yesiprofetho yalomfanekiso waseRoma. Isici sesibili esibalulekile sesikhathi sokuvivinywa somfanekiso wesilo (esingabonakaliswa ngofakazi abaningana), ukuthi isikhathi sokubekwa uphawu kwabazinkulungwane eziyikhulu namashumi amane nane senzeka esikhathini sokuvivinywa komfanekiso wesilo e-United States, nokuthi isikhathi sokuvivinywa komfanekiso wesilo ezizweni zomhlaba yilapho abanye abantwana bakaNkulunkulu abaseBhabhiloni ngaleso sikhathi salowo mthetho weSonto (omelwe ngu-321), beqoqelwa esibayeni.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Umfanekiso wesilo umele izikhathi ezimbili eziqondile, ezixhumene, zokuvivinywa; futhi lezo zikhathi ezimbili zokuvivinywa ziphinde zimele ukubuthwa kokugcina kwabayizinkulungwane eziyikhulu namashumi amane nane bencwadi yesAmbulo isahluko sesikhombisa, kulandelwe isixuku esikhulu kuleso sahluko esifanayo.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

Emthethweni yeSonto i-United States ikhuluma njengodrako evesini leshumi nanye lesAmbulo isahluko seshumi nantathu. Khona-ke iyaqhubeka iyokhohlisa zonke izizwe zomhlaba, ithi kulezo zizwe nazo mazakhele isilo umfanekiso womhlaba wonke, njengoba i-United States isanda kwenza. Isikhathi esiqala emthethweni weSonto, esimelwe ngumthetho weSonto kaConstantine ka-321, siphela lapho isizwe sokugcina siguqa phambi kweRoma yobupapa, lapho kumelwe khona umthetho weSonto ka-538; ngokuba esahlukweni seshumi nantathu i-United States inamandla okulethela umfanekiso wesilo ukuphila nokuwenza ukhulume. Isikhathi siqala ngomthetho weSonto ka-321 futhi siphela ngomthetho weSonto ka-538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Ngo-2001 uhulumeni wase-United States “wakhuluma” i-Patriot Act ukuba ibe ngumthetho.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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