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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nineteen

Incwadi kaJoweli neBandla lama-Adventist osuku lwesikhombisa laseLawodikiya - Inombolo yeshumi nesishiyagalolunye

Number Nineteen

Inombolo Yeshumi Nesishiyagalolunye

Author

Jeff Pippenger

Published

December 25, 2025

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The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

IBhubesi lesizwe sakwaJuda liyigama likaJesu, eligcizelela umsebenzi kaKristu wokubeka uphawu bese kamuva evula iZwi laKhe lesiprofetho. Esahlukweni sesihlanu seSambulo iBhubesi lesizwe sakwaJuda, elibuye libe yimpande kaDavide, lanqoba ukuze livule incwadi. “Impande” kaDavide kwakunguJese, futhi impande kaJese kwakunguPheresi, futhi impande yakhe kwakunguJuda, futhi impande yakhe kwakunguJakobe, futhi impande yakhe kwakungu-Isaka, futhi impande yakhe kwakungu-Abrahama. Impande kaDavide noma kaJese, uma kukhulunywa ngayo maqondana neBhubesi lesizwe sakwaJuda, igcizelela izimiso zesiqalo nesiphetho, okuyi-Alfa ne-Omega. Lapho iSambulo sikaJesu Kristu sivulwa esahlukweni sokuqala seSambulo, isici esiyinhloko sobunjalo baKhe ukuthi uyi-Alfa ne-Omega. Lokho ayikho kuyiso futhi isimiso esisetshenziswayo ukuvula iziprofetho iBhubesi lesizwe sakwaJuda elizibekile uphawu, lapho linquma ukuthi isikhathi sesifikile.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Ukuvulwa kwezibopho zeZwi likaNkulunkulu lesiprofetho kuyingxenye yomsebenzi kaNkulunkulu wokuhlenga, njengoba esebenzisa amandla eZwi lakhe ukuletha izimvuselelo ngokwentando yakhe. USister White uthi lapho izincwadi zikaDaniyeli neSambulo ziqondwa kangcono, kuyobonakala phakathi kwethu imvuselelo enkulu. Kungukukhanya kweZwi likaNkulunkulu lesiprofetho okuletha imvuselelo nenguquko ngokwentando yakhe.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

USister White, ebheka ezinsukwini zokugcina, ubhekisa enguqukweni enkulu eyenzeka phakathi kwabantu bakaNkulunkulu ezinsukwini zokugcina. Imvuselelo nezinguquko zomlando ongcwele konke kwavela eZwini likaNkulunkulu, futhi ngayinye yalezo zikhathi ezingcwele yakhomba imvuselelo enkulu yokugcina kanye nenguquko eqala kancane ngaphambi komthetho weSonto. Lezo zimvuselelo zidalwa ukwambulwa kwalokho obekuboshiwe eZwini likaNkulunkulu. Imidumo eyisikhombisa yabekwa uphawu, njengoba nencwadi kaDaniyeli esahlukweni seshumi nambili yabekwa uphawu.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Lapho sisebenzisa izimpawu zesiprofetho zesikhathi sokuhlakazeka ezihlotshaniswa nophawu luka-1260, sithola ukuthi kuSambulo isahluko 11, uMose no-Eliya balele befile emgwaqweni izinsuku ezintathu nengxenye. Ngevesi le-18 isikhathi sentukuthelo kaNkulunkulu sesifikile. UMose no-Eliya bamele abantu bakaNkulunkulu ngaphambi nje kokuvalwa kwesikhathi sokulingwa komuntu. Bahlakazekile izinsuku eziyizimpawu ezingu-1260 emigwaqweni yaseSodoma naseGibhithe, lapho uJesu abethelwa khona esiphambanweni.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

UMose no-Eliya banikwa amandla okunikeza ubufakazi babo kusukela evesini lesithathu kuze kube yivesi lesikhombisa lapho bebulawa khona emgwaqweni. UJohane waqeda ukukala ithempeli evesini lesibili, kwase kuthi uMose no-Eliya banikwe amandla okunikeza ubufakazi babo, bembethe indwangu yamasaka. Umlayezo ka-Eliya noMose wanikezwa i-Philadelphian Millerite Adventism ngo-1844, kwathi ngo-1863, amazwi abo angcwatshwa ngaphansi kwemikhuba namasiko adluliselwa ezizukulwaneni ngezizukulwane. Banikwa amandla okunikeza ubufakazi babo iminyaka emithathu nengxenye, bembethe “indwangu yamasaka,” uphawu lobumnyama obandayo kusukela ku-1863 kuya phambili.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Lapho sisebenzisa incazelo kaDade White yezulu elidumayo eliyisikhombisa njengelimele izigameko zengelosi yokuqala neyesibili, ngendlela yomugqa phezu komugqa, sakha umlando oqala ngengelosi eyehla nomlayezo, kodwa ngomugqa phezu komugqa, le ngelosi iyiyo kokubili ingelosi yokuqala neyesibili. Enye yabeka unyawo lwayo emhlabathini nolunye unyawo olwandle ngo-Agasti 11, 1840, kanti enye yafika ekudumazekeni kwango-Ephreli 19, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Uphawu olulandelayo emlandweni ngamunye ohambisanayo luyisandla sikaNkulunkulu, oluhlotshaniswa namatafula kaHabakuki. Nengelosana yokuqala, kwavezwa ishadi lika-1843, kodwa kwakukhona iphutha kwezinye zezinombolo. Nengelosana yesibili, isandla sikaNkulunkulu siyisiphawu sendlela samatafula kaHabakuki; simelwe lapho esusa isandla saKhe ephutheni. Lapho esusa isandla saKhe, umlayezo waqhubeka ukhula kancane kancane kwaze kwaba seqophelweni lawo eliphakeme emhlanganweni wekamu wase-Exeter, ngaphambi nje kokudumala kwango-Okthoba 22, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Imigqa emibili iveza umlayezo womhlaba wonke, ngokuba ingelosi efikayo ibeka unyawo olulodwa emhlabathini nolunye olwandle, futhi ugqozi luyasitshela ukuthi lokhu kufanekisela umlayezo womhlaba wonke. Ingelosi futhi iveza ukuqala kwesikhathi sokulibala emfanekisweni wezintombi eziyishumi. Kulesi sikhumbuzo sokuqala siphinde sibone isandla sikaNkulunkulu siveza amanga. Ngo-Ephreli 19, 1844, ngokwesiprofetho kwabonakala sengathi umbono uqambe amanga, kodwa labo ababenokubekezela balinda, futhi nakuba umbono walibala, awuqambanga amanga. Kodwa lapho umugqa esiwakhayo uqala, amanga okudumazeka kokuqala aphawulwa njengophawu lwalesi sikhumbuzo sokuqala.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Khona-ke uphawu lwendlela lwesandla sikaNkulunkulu namatafula kaHabakuki lubonisa uNkulunkulu emboza iphutha, bese kamuva esusa isandla saKhe kulelo phutha. Emlandweni wamaMillerite, lelo phutha lavunyelwa nguNkulunkulu ngoMeyi ka-1842, ngesikhathi ishadi linyatheliswa, futhi lelo phutha labe selibonakaliswa ngemva kwalokho lapho unyaka ka-1843 usuphelile; kodwa kwaba yisikhathi esithile ngemva kwalokho lapho iNkosi yasusa isandla saYo ephutheni elalisezibalweni. Iphutha laba khona kusukela ngoMeyi ka-1842 kwaze kwaba ndawana-thile ngemva kokudumazeka kokuqala. Mayelana nengelosi yokuqala, isandla sikaNkulunkulu namatafula kaHabakuki kuphawulwa ngoMeyi ka-1842, kodwa ukususa kwaKhe isandla saKhe emlandweni wengelosi yesibili kwakuyoba maduze ngemva kokudumazeka kokuqala.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Lokhu kukhomba uphawu lwendlela “yesandla” njengenkathi yesiprofetho. Inkathi eqala ngesandla saKhe simboza iphutha, bese iphetha ngokuba isandla saKhe sisuswe ephutheni. Le nkathi yokusibekela nokusisusa isandla saKhe iyisibonelo somsebenzi weNgonyama yesizwe sakwaJuda njengoba Ivala bese futhi Ivula ukukhanya kwesiprofetho. Wamboza iqiniso, wase embula lona lelo qiniso elifanayo—ekukhanyeni okuhlukile okungazange kuphikise ukukhanya kokuqala. Wakwenza lokhu ukuze kuvele imvuselelo nokulungiswa kabusha koKukhala Kaphakathi Kobusuku kwamaMillerite.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Isikhathi sokulibala, esaqala ngokufika kwengelosi, saphela lapho isandla saYo sisuswa, ngaleyo ndlela kuvulwa ukukhanya kwesiprofetho okwaqala “ukunyakaza kwenyanga yesikhombisa” okwaholela emlayezweni Wokukhala Kwaphakathi Kwamabili emhlanganweni wekamu lase-Exeter, lapho lowo mlayezo waphenduka igagasi elinamandla lolwandle, kwaze kwaba semnyango ovaliwe ekudumazekeni okukhulu. Ukubonakaliswa kwamandla kaNkulunkulu ngokuvulwa kweZwi laKhe kwaveza imvuselelo nenguquko eyayikhula ngamandla njalo.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Ngo-1863, inhlangano yamaMillerite yaseLawodikeya yanqatshelwa ukuwela iJordani, futhi yanikelelwa ihlane ngenxa yokukhanda ngamatshe u-Eliya noMose. Umlayezo kaWilliam Miller wawuwumlayezo ka-Eliya, futhi umlayezo oyisisekelo kaMiller wawuyi-“zikhathi eziyisikhombisa” zikaMose. Ukwenqaba “izikhathi eziyisikhombisa” kwakuwukubulala uMose, futhi ukwenqaba iqiniso eliyisisekelo elabekwa nguMiller kwakuwukubulala u-Eliya. Ngo-1863 isithunywa nomlayezo kwabulawa emgwaqeni, futhi kusukela kuleso sikhathi ukuya phambili, indlela kuphela yokubathola kwakuwukufuna amathuna abo ezindleleni zasendulo zikaJeremiya. Babelele bafile emgwaqeni—okungukuthi kwaze kwaba yilapho bevuswa. Bavuswa lapho “izehlakalo zesikhathi esizayo zemidumo eyisikhombisa” ezizo “kwambulwa ngokulandelana kwazo” ziphindwa—emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Lapho umlando wengelosi yokuqala ubekwa phezu komlando wengelosi yesibili, isakhiwo sesiprofetho siveza iphuzu lokuqondisa lokulandela isandla sikaKristu, okuyilo ukukhanya okuphezu kwendlela yoMemezelo Lwaphakathi Kwamabili. Ukukhanya kokuqala koMemezelo Lwaphakathi Kwamabili kukhanyisa indlela, futhi kungukukhanya “kwengalo yakhe yokunene ekhazimulayo” okuhola indlela kukhuphuka kulowo mzila.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Kwabonakala kimi sengathi ngangizungezwe ukukhanya, futhi ngenyukela phezulu nangaphezulu ngisuka emhlabeni. Ngaphenduka ukuze ngibheke abantu be-advent emhlabeni, kodwa angibatholanga, lapho izwi lithi kimi, ‘Bheka futhi, ubheke kancane phezulu.’ Ngalokho, ngaphakamisa amehlo ami, ngabona indlela eqondileyo nencane, ephakanyiswe phezulu kakhulu ngaphezu kwezwe. Kule ndlela abantu be-advent babehambele emzini owawusekugcineni kwaleyo ndlela. Babenokukhanya okukhazimulayo okubekwe emva kwabo ekuqaleni kwendlela, ingelosi eyangitshela ukuthi lokhu kwakuyisikhalo ‘saphakathi kwamabili.’ Lokhu kukhanya kwakukhanyisa kuyo yonke indlela, futhi kwanika ukukhanya ezinyaweni zabo, ukuze bangakhubeki.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Uma begcine amehlo abo egxile kuJesu, owayengaphambi kwabo, ebahola eya emzini, babevikelekile. Kodwa ngokushesha abanye bakhathala, bathi umuzi usekude kakhulu, futhi babelindele ukuthi ngabe sebengene kuwo ngaphambili. Khona-ke uJesu wayebakhuthaza ngokuphakamisa ingalo yaKhe yangakwesokudla ekhazimulayo, kwase kuphuma engalweni yaKhe ukukhanya okwakuvunguza phezu kwebandla labalindele ukuza, base bememeza bathi, ‘Haleluya!’ Abanye, ngokuxhamazela, bakuphika ukukhanya okwakungemuva kwabo, bathi kwakungeyena uNkulunkulu owayebaholile baphumele kude kangaka. Ukukhanya okwakungemuva kwabo kwacima, kwashiya izinyawo zabo ebumnyameni obuphelele, bakhubeka, baphinde balahlekelwa ukubona uphawu kanye noJesu, base bewa besuka endleleni behlela ezweni elimnyama nelibi elingezansi.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Lapho uKristu ephakamisa ingalo Yakhe ekhazimulayo, usebenzisa “isandla” Sakhe njengophawu lomsebenzi Wakhe wokuhola abantu Bakhe. Lapho sihlanganisa ukufika kwengelosi yesibili nangelosi yokuqala eyehla ngomhlaka 11 Agasti, 1840, sithola ukuthi zombili lezi zingelosi zazinesigijimi ezandleni zazo.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

> “Ngakhonjiswa intshisekelo yonke izulu elaliyithathile emsebenzini owawuqhubeka emhlabeni. UJesu wathuma ingelosi enamandla ukuba yehle, ixwayise abakhileyo emhlabeni ukuba bazilungiselele ukubonakala kwakhe kwesibili. Ngenkathi ingelosi isuka ebukhoneni bukaJesu ezulwini, ukukhanya okugqame ngokwedlulele nokukhazimulayo kwahamba phambi kwayo. Ngatshelwa ukuthi umsebenzi wayo kwakuwukukhanyisa umhlaba ngenkazimulo yayo nokuxwayisa umuntu ngolaka lukaNkulunkulu oluzayo. …

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

> “Enye ingelosi enamandla yathunywa ukuba yehlele emhlabeni. UJesu wafaka esandleni sayo umbhalo, futhi kwathi lapho ifika emhlabeni, yamemeza yathi, ‘IBabiloni liwile, liwile.’ Ngase ngibona futhi abadumele bephakamisa amehlo abo ezulwini, bebheke ngoku-kholwa ngethemba ukuvela kweNkosi yabo. Kodwa abaningi babonakala behlezi esimweni sobuwula, kungathi balele; nokho ngangibona umkhondo wosizi olujulile ebusweni babo. Abadumele babona emiBhalweni ukuthi babesenkathini yokulibala, nokuthi kwakufanele balinde ngesineke ukugcwaliseka kombono. Ubufakazi obufanayo obabaholela ukuba balindele iNkosi yabo ngo-1843, babaholela ukuba bayilindele ngo-1844. Nokho ngabona ukuthi iningi lalingenawo lawo mandla ayebonakalisa ukholo lwabo ngo-1843. Ukudumala kwabo kwakuluthobisile ukholo lwabo.” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Zombili izingelosi zingezinye zezingelosi ezintathu ezihlangene zibe uphawu olulodwa, ngakho ziyavumelana ngokomlayezo ezimele wona, nakuba ngayinye imelela owayo umyalezo oyingqayizivele. Zombili izingelosi zinombhalo “ezandleni” zazo, omelela uvivinyo. “Ingelosi yokuqala neyesibili kufanele zihambe ngokuhambisana” nengelosi yesithathu.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “UNkulunkulu unikeze imilayezo yesAmbulo 14 indawo yayo ohlwini lwesiprofetho, futhi umsebenzi wayo akufanele uphele kuze kube sekupheleni komlando walomhlaba. Imiyalezo yengelosi yokuqala neyesibili iseyiqiniso kulesi sikhathi, futhi imelwe ukuhamba ngokufana nalena elandelayo. Ingelosi yesithathu imemezela isixwayiso sayo ngezwi elikhulu. ‘Emva kwalezizinto,’ kusho uJohane, ‘ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiswa yinkazimulo yayo.’ Kulokhu kukhanyiselwa, ukukhanya kwayo yonke imilayezo emithathu kuhlanganisiwe.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

USister White ukhomba ingelosi yesithathu njengengelosi yesAmbulo 18, futhi ukhomba ukuthi izingelosi zokuqala nezesibili kufanele zihambe ngokuhambisana nomlando wesiprofetho omelwe yingelosi yesithathu yesAmbulo 18. Ngakho-ke, uhambanisa ukwehla kwengelosi yokuqala ngo-Agasti 11, 1840, no-9/11, futhi ukhomba ukuthi ingelosi yesAmbulo 18 “iyingelosi yesithathu.” Ingelosi yesithathu ingeyokugcina kwezintathu, futhi ifanekiselwa ngeyokuqala; ngenxa yalesi sizathu uSister White uyasazisa ukuthi umsebenzi wengelosi yokuqala wawufana ncamashi nomsebenzi wengelosi yesAmbulo 18, ngokuba umsebenzi wazo zombili izingelosi wawungowoku “khanyisa umhlaba ngenkazimulo yayo.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“Ukuduma kwezulu okuyisikhombisa” kumelela ukucaciswa kwezehlakalo ngaphakathi komlando wezingelosi zokuqala nezesibili okuyophindwa emlandweni wengelosi yesithathu. Ugqozi luqondisile ukuthi lapho siqondanisa le milando “umugqa phezu komugqa”, ukwehla kwengelosi yokuqala ngo-1840 kuqondana nokwehla kwaYo ngo-9/11. Lokhu kukhomba umlayezo wokuvivinya okufanele udliwe kanye nofakazi ababili, futhi kuqondanisa ukudumala nophawu lokuqala lwendlela.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“Imidumo eyisikhombisa” imelela inkathi yesiprofetho eqala ngokudumazeka futhi iphethe ngokudumazeka okukhulu kakhulu.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Lapho umugqa wesiprofetho wokwehla kwengelosi yokuqala uhlelwa uvumelane nokufika kwengelosi yesibili, kuveza “isakhiwo seqiniso.” Iqiniso lichazwa njengezinyathelo ezintathu, lapho esokuqala nesokugcina kufana khona, kuthi isinyathelo esiphakathi simelele ukuhlubuka. Ukuvumelanisa izingelosi ezimbili zokuqala nalo mklamo kuveza isakhiwo esakhiwe ngengelosi yokuqala neyesibili, esibonakalisa ingelosi yesithathu yesAmbulo ishumi nesishiyagalombili, futhi ingelosi yesithathu yesAmbulo ishumi nesishiyagalombili iyinhlanganisela yengelosi yokuqala neyesibili.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Ingelosi yesithathu yesAmbulo ishumi nesishiyagalombili yakhiwa ngamazwi amabili. Izwi lokuqala lagcwaliseka ngesikhathi izakhiwo zaseNew York ziwa ngo-9/11, kanti izwi lesibili levesi lesine ngumthetho weSonto. Esikhathini esisukela ku-9/11 kuze kube ngumthetho weSonto, ingelosi yesithathu yesAmbulo ishumi nesishiyagalombili imelela inhlanganisela yengelosi yokuqala neyesibili. Njengoba lokhu kuyilo iqiniso, ukusebenzisa umlando walezo zingelosi ezimbili “umugqa phezu komugqa,” ukumela umlando wengelosi yesithathu yesAmbulo ishumi nesishiyagalombili—kungukuvumelanisa ingelosi yokuqala neyesibili, nengelosi yokuqala neyesibili.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Izingelosi ezimbili zifika ekudumazekeni kokuqala, futhi zombili lezi zingelosi zihlobene ngokwesiprofetho, futhi zombili zinomyalezo wokuvivinya osezandleni zengelosi. Uphawu lwendlela olulandelayo olumelwe emgqeni ngamatafula kaHabakuki, ahlotshaniswa ngokuqondile nesandla sikaNkulunkulu. Emgqeni wengelosi yokuqala, ishadi lika-1843 lakhiqizwa ngoMeyi ka-1842, kanti emgqeni wengelosi yesibili, kwakungekho shadi. Ishadi lase liphelile ekufikeni kwengelosi yesibili. Uphawu lwendlela lwetafula likaHabakuki emgqeni wengelosi yesibili ukususwa kwesandla sikaNkulunkulu ephutheni elalisezinombolweni zeshadi lika-1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Isandla saKhe sembesa iphutha esibonakalweni sendlela sengelosi yokuqala, futhi isandla saKhe sasuswa khona kanye kuleso sibonakaliso sendlela esifanayo, emgqeni wengelosi yesibili. Ngakho-ke; isibonakaliso sendlela samatafula kaHabakuki emigqeni ehambisanayo yengelosi yokuqala neyesibili simelela izinyathelo ezimbili. Esinyathelweni sokuqala isandla saKhe sembesa iphutha, futhi ekupheleni kwesikhathi sesibonakaliso sendlela samatafula kaHabakuki, Ususa isandla saKhe. Isikhathi sokulibala saqala ngokufika kwengelosi yesibili, futhi isikhathi sokulibala siphela kancane kancane, siqala ngokususwa kwesandla saKhe. Isibonakaliso sendlela samatafula kaHabakuki simelela inkathi yesikhathi ephawulwa yisandla sikaKristu ekuqaleni nangesandla saKhe ekugcineni.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Izandla ezimbili zimakwa ekudumaleni kokuqala, futhi zombili zinomyalezo wokuvivinya okufanele wamukelwe futhi udliwe. Khona-ke kuqala inkathi yesikhathi sesiprofetho, emele amaqiniso ayisisekelo, eqala ngesandla sikaNkulunkulu esimbozayo iphele ngesandla saKhe esembulayo. Uphawu olulandelayo luyingqungquthela yasekamu yase-Exeter lapho ukukhala phakathi kobusuku kwehlukanisa futhi kuhlanza labo ababeyolandela isandla sikaKristu lingene eNgcwelengcwele.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Lapho uKristu engena eNdaweni eNgcwelengcwele, waphakamisa isandla saKhe ezulwini wafunga ukuthi isikhathi asisayikuba khona. Wayesanda ukuvala “imidumo eyisikhombisa” emele umlando wezingelosi ezimbili zokuqala, uphindwa emlandweni wengelosithathu. Wavala “imidumo eyisikhombisa” njengoba nje wayevale iziprofetho zikaDaniyeli esahlukweni seshumi nambili. Esahlukweni seshumi nambili sikaDaniyeli, ekuqaleni kwezikhathi ezintathu ezingokomfanekiso, uKristu uphakamisa zombili izandla zakhe ezulwini amemezele ukuthi lapho ukuhlakazwa kwabantu bakaNkulunkulu sekuphelile, labo ababa “ngabantu abamangaliswayo” bayakuhlanjululwa futhi baphakanyiswe njengomnikelo. Uhlaka lwengelosokuqala neyesibili esesilucubungula njengamanje lubonakalisa, ngokomfanekiso, isandla sikaNkulunkulu kuzo zonke izinyathelo.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Lapho Esemboza iqiniso, kuveza ukudumala, futhi lapho Esusa isandla saKhe, kuvezwa ukukhanya, futhi lokho kukhanya kungukukhanya komlayezo weSikhalo Saphakathi Kobusuku. Ukudumala kokuqala kuze kufike ekudumaleni okukhulu kuthwala uphawu lwe-alpha ne-omega futhi kubekwe ngaphakathi kwesakhiwo seqiniso. Isiqalo simelela ukuphela, futhi uphawu lwendlela oluphakathi kwalezo zinkinga ezimbili zokudumala lubonisa umphumela wokubekwa uphawu nokwambulwa kwamatafula kaHabakuki, okuwukwambulwa kwezindlela zasendulo zikaJeremiya, futhi lumelela isisekelo okwakhiwa phezu kwaso ithempeli ngaphambi komthetho weSonto, lapho ithempeli eliphelelisiwe liphakanyiswa ngaphezu kwazo zonke izintaba. Uphawu lwendlela oluphakathi nezwi leqiniso lumelela ukuhlubuka, futhi emlandweni omelwe ukwahlukaniswa kokugcina kukakolweni nokhula lubonakalisa ukuhlubuka kwezintombi eziyiziwula.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Ukuhlubuka okumelelwa yisibonakaliso sendlela samatafula kaHabakuki kumelelwa njengokuyinqubo eqhubekayo, ngokuba akusona isibonakaliso sendlela esisodwa, kodwa kuyisikhathi esinesiqalo nesiphetho esichaziwe, njengoba kumelelwa yisandla sikaNkulunkulu. Isandla sikaNkulunkulu sivela kabili ekudumazekeni kokuqala, ngokuba kukhona izingelosi ezimbili, zombili ezinesigijimi ezandleni zazo. Isibonakaliso sendlela esilandelayo sokuhlubuka sinesandla sokuqala nesokuphetha, ngakho nalo linezandla ezimbili phakathi kwezimpawu zalo zesiprofetho. Isibonakaliso sendlela sesithathu sokudumazeka okukhulu sikhomba uKristu ephakamisa isandla saKhe efunga ezulwini, kuleso kanye isahluko lapho ukuduma okuyisikhombisa kuvalelwa khona uphawu, njengoba kwakunjalo nakuDanieli isahluko seshumi nambili. Kulelo kanye iphuzu lapho ingelosi ibeka uphawu lokuphela kwesakhiwo sesiprofetho sezingelosi ezimbili zokuqala esesizicabangela manje, Iphetha ukusebenza kwesikhathi sesiprofetho, futhi Izibeka evesini elihambisanayo encwadini kaDanieli, lapho ingaphakamisi isandla saYo, kodwa iphakamisa zombili izandla zaYo.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

KuDaniyeli ishumi nambili kunezikhathi ezintathu ezingokwesiprofetho ezivulwa ezinsukwini zokugcina, ngokuba yilokhu okwehlela abantu bakaNkulunkulu ezinsukwini zokugcina. Into yokuqala eshiwo embonweni wokugcina kaDaniyeli, ofinyelela esicongweni, kwakungukuthi uDaniyeli, omele abantu bakaNkulunkulu abayinsali, wayenokuqonda kokubili kwento kanye nombono. Into yokugcina ebhalwe nguDaniyeli yindlela ukwanda kolwazi okwasetshenziswa ngayo yiNgonyama yesizwe sakwaJuda ukuletha imvuselelo yokugcina nokulungiswa phakathi kwabantu bakaNkulunkulu abahlukaniswa njengalabo abaqondayo. Ufeza ukubekwa uphawu kwabantu baKhe ngokuvula “imidumo eyisikhombisa” yesAmbulo ngokuhlangene nokuvulwa “kwezikhathi ezintathu” zikaDaniyeli ishumi nambili.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Lapho uJesu ekhomba ukuthi ekupheleni kwezinsuku ezintathu nengxenye zesiprofetho zokusakaza amandla abantu bakaNkulunkulu, zonke “izimangaliso” zaziyobe seziphelile—ukhomba uJulayi 2023, lapho izinsuku ezintathu nengxenye zokufa ezitaladini zesAmbulo ishumi nanye zaphela khona. Manje izimangaliso zaziyobe seziphelile ngaphambi komthetho weSonto. Wamaka uJulayi 2023 ngokuphakamisa hhayi isandla esisodwa, kodwa zombili izandla. Ngokwenza kanjalo wayemaka ukuphela kwesikhathi sokulibala, njengalapho esusa isandla saKhe ephutheni emlandweni wamaMillerite. Ukudumala kokuqala kwenzeka ngoJulayi 18, 2020, njengoba kwafaniswa ukudumala kokuqala kwamaMillerite, futhi isikhathi sokulibala saqala saqhubeka kwaze kwaba yilapho enweba isandla saKhe okwesibili ukuze aqoqe abantu baKhe abasele ngoJulayi 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Ukudumala kokuqala kufanekiselwa yisandla sikaNkulunkulu esimboza iphutha, okuyilokho, kumaMillerite, okwakungukukhomba unyaka ka-1843 esikhundleni sika-Okthoba 22, 1844. Lokho kudumala kufanekiselwa evesini leshumi nambili lesahluko seshumi nambili. Ukudumala kokuqala kufanekiselwa yisandla saKhe esimboza iphutha, futhi kwakuyisithombe esandulelayo samaMillerite abafika ekudumaleni kokuqala. Igama elisevesini leshumi nambili lithi “ufikayo.” Ubusisiwe olindayo, ofinyelela, “ufikayo” ku-1335; ubusisiwe yena “ofikayo” ekudumaleni kuka-Ephreli 19, 1844. Igama elihunyushwe ngokuthi “ufikayo” lisho “ukuthinta.” AmaMillerite abhekana nokudumala kwawo kokuqala lapho unyaka ka-1843 uthinta unyaka ka-1844. Ivesi leshumi nambili likaDaniyeli isahluko seshumi nambili likhomba ukudumala kokuqala kwakho kokubili kuka-Ephreli 19, 1844, kodwa ngokuqondile kakhulu ukudumala kokuqala kukaJulayi 18, 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Inkathi yokuqala yesiprofetho nenkathi yokugcina yesiprofetho yezinkathi ezintathu ezambulwa ngesikhathi sokuphela, lapho ulwazi lwanda khona futhi lufeza ukwahlukaniswa kokugcina kukakolweni namakhula, ngaleyo ndlela kukhonjwa ukwambulwa kokukhanya kwesiprofetho okubeka uphawu phezu kwezinkulungwane eziyikhulu namashumi amane nane, ziyinkathi yesiprofetho efanayo.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Isikhathi sokuqala sevesi lesikhombisa siyisiphetho sokuhlakazeka kwezinsuku ezintathu nengxenye zesAmbulo 11 ngoJulayi ka-2023, kanti isikhathi esisevesini leshumi nambili siyisiqalo salokho kuhlakazeka okufanayo ngoJulayi 18, 2020. U-Alpha no-Omega wayemakhe umlando wezuluziyisikhombisa kuDaniyeli 12 njengomlando oqala ekudumazekeni kwangoJulayi 18, 2020, uphele ezinsukwini ezintathu nengxenye ezingokomfanekiso kamuva ngoJulayi ka-2023. Okubaluleke ngokufanayo ukuthi lapho u-Alpha no-Omega emaka ukuqala nokuphela kwesikhathi sokulibala sokugcina, akazange aphakamise isandla esisodwa, kodwa waphakamisa zombili izandla zakhe ezulwini wafunga ngoYe ophila kuze kube phakade naphakade.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

INdodana kaNkulunkulu eyindodana yomuntu yenza isifungo noYise, khona kanye lapho umvuthwandaba wendaba yabantu bakaNkulunkulu besivumelwano waqala khona, lapho uKristu eqala ukubiza u-Abrama ngesithembiso, wase eqinisa leso sithembiso ngesifungo. Khumula izicathulo zakho, umi emhlabathini ongcwele!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Uhlamvu oluphakathi kwezikhathi ezintathu zesiprofetho aluyona into encane kunokugcwaliseka kwe-omega kwesiprofetho sesikhathi sesivumelwano seminyaka engu-430 sika-Abrama noPawulu, njengoba simelwe eminyakeni engu-1290 yevesi leshumi nanye. Ivesi, lapho lisondeliswa ngokuqonda kwamaMillerite, lakhomba isikhathi seminyaka engamashumi amathathu sokulungiselelwa kobupapa, bese kulandela iminyaka engu-1260 yokushushisa kobupapa. Iminyaka engu-430 ka-Abrama imele ubugqila nokukhululwa esizweni esithile, kuhambisana nokuthi iminyaka yokuqala engamashumi amathathu imele iNkosi ingena esivumelwaneni no-Abrama. Iminyaka engamashumi amathathu yokulungiselelwa kwabapristi yaqala ngo-1989 ngesikhathi sokuphela, futhi leyo minyaka engamashumi amathathu iphela emthethweni weSonto, lapho ivesi likhomba ukuthi isinengiso sencithakalo siyobekwa, bese sihlupha abantu bakaNkulunkulu iminyaka engu-1260 engokomfanekiso, ihambisana nezinyanga ezingama-42 ezingokomfanekiso zikaJohane kusAmbulo ishumi nantathu.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Inhlangano yenguquko yabayizinkulungwane eziyikhulu namashumi amane nane yaqala ngowe-1989, njengoba iNkosi yaqala umsebenzi Wayo wokulungisa ubupristi ukuze bukhonze ngesikhathi senhlekelele phakathi kwamabili, eqala emthethweni weSonto. U-Alfa no-Omega wema phezu kwamanzi aseHiddekel futhi waphakamisela izandla Zakhe zombili ezulwini, efunga ukuthi lapho ukuhlakazeka kukaJulayi 18, 2020 kuze kube nguJulayi 2023 sekugcwalisekile, izimangaliso ezihambisana nomsebenzi kaKristu wokuhlanganisa ubuNkulunkulu Bakhe nobuntu zizobe seziphelile.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Lesi yisimemezelo esifanayo sesahluko seshumi, emgqeni wemidumo eyisikhombisa, ngoba lapho akagcinanga nje ngokuphetha ukusetshenziswa kwesikhathi esiprofethweni, kodwa futhi wakhomba ukuthi ngezinsuku zokukhala kwecilongo lesikhombisa imfihlakalo kaNkulunkulu yayizopheleliswa. Isiqephu esihambelanayo kuDaniyeli ishumi nambili sikhomba ukuthi lapho ukuhlakazwa kuphela ngoJulayi 2023, ukupheleliswa kokubekwa uphawu kwabantu bakaNkulunkulu kwakuyopheleliswa, njengoba kufanekiswe ukukhala kwecilongo lesikhombisa okwenzeka ngesikhathi esifanayo noKristu ephakamisa isandla saKhe futhi efunga kuzo zombili iziqephu ezihambelanayo.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Isikhathi sokuqala sesiprofetho nesikhathi sokugcina sesiprofetho somlayezo ophindwe kathathu kaDaniyeli ishumi nambili kunophawu lwe-alpha ne-omega. Isikhathi sokuqala sevesi lesikhombisa sikhomba ukuphela kwaleso sikhathi esifanayo impela, ivesi leshumi nambili eliphawula ukuqala kwaso. Phakathi kwamavesi esikhombisa neleshumi nambili, umlando wesikhathi sokuphela kusukela ngowe-1989 kuze kube sekupheleni komusa umelelwe. Phakathi kwesikhathi se-alpha sevesi lesikhombisa nomlando we-omega wevesi leshumi nambili, ukuhlubuka kokugcina kwesintu kusukela emthethweni weSonto kuze kube uMikayeli ema, kumelelwe; futhi kumelelwe kuso kanye leso sahluko lapho uMikayeli ema khona.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Ukuhlubuka kwesikhathi esiphakathi, ngokuyinhloko, kuwumlando wangaphandle wokuhlubuka; kodwa iminyaka engamashumi amathathu yokuqala iwumlando wangaphakathi wokulungiswa kwabapristi ababhekene ngqo namandla angaphandle amelwe esikhathini esilandelayo seminyaka eyi-1260.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Inkathi emaphakathi imelela ukuhlubuka kohlamvu lweshumi nantathu lwezinhlamvu zamaHebheru, futhi ihlangana nokwangaphakathi njengoba iveza impi yokugcina yombango omkhulu emhlabeni, ngesikhathi umnyango womusa usalindile ukuvalwa. Ukuhlangana kwayo kokwangaphandle nokwangaphakathi futhi kungumyalezo wombono wokugcina kaDaniyeli, omelwe ngumfula iHidekeli kanye nezahluko ezintathu nazo eziphethe uphawu luka-Alfa no-Omega, futhi ezakhelwe phezu kwesakhiwo seqiniso. Isahluko sokuqala nesokugcina sikhuluma ngokubekwa uphawu kwabantu bakaNkulunkulu abavezwa njengezinkanyezi ezikhanya kuze kube phakade. Isahluko esiphakathi sokuhlubuka sikhomba umlando ofanayo omelwe evesini leshumi nanye ngeminyaka eyi-1290, okuyivesi eliphakathi kuleso sakhiwo esifanayo.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Lapho uKristu esebenzisa isandla saKhe ngaphakathi kwesakhiwo sesiprofetho, simela amaqiniso amaningi, kodwa futhi simela indlela ahola abantu baKhe kuyo. Isambulo sikaJesu Kristu saqala ukwambulwa ngoJulayi ka-2023. Lokho kwambulwa kuhlanganisa ukwambulwa kwezulu eziyisikhombisa kanye nomlayezo kaDaniyeli njengoba umelelwe esahlukweni seshumi nambili. Lokho kwambulwa kwenzeka ngaphakathi komlando ofihlekile wevesi lamashumi amane, owaqala ngo-1989 futhi ophetha ngomthetho weSonto. Kulowo mlando abantu bakaNkulunkulu bayakubekwa uphawu, futhi babekwa uphawu ngokuthululwa kukaMoya oNgcwele. Ukuthululwa kokugcina kukaMoya oNgcwele kukhonjiswe esahlukweni sesishiyagalombili seSambulo, lapho kumelelwa khona njengophawu lwesikhombisa, ngakho-ke uphawu lokugcina. INgonyama yesizwe sakwaJuda yanqoba esahlukweni sesihlanu ukuze ivule incwadi ebekwe uphawu ngezimpawu eziyisikhombisa.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Uphawu lwesithupha lwavusa umbuzo ekupheleni kwesahluko sesithupha, lubuza ukuthi ubani oyokwazi ukuma phakathi nesikhathi lapho kungasekho khona ukulamula ngenxa yesono.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Ngokuba usuku olukhulu lolaka lwakhe selufikile; ngubani oyokwazi ukuma na? IsAmbulo 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Isahluko esilandelayo, noma ungathi ivesi elilandelayo, sethula ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane kanye nesixuku esikhulu esiqoqelwa embusweni kaNkulunkulu ngesikhathi senhlekelele yomthetho weSonto. Laba abayizinkulungwane eziyikhulu namashumi amane nane bayimpendulo yombuzo wophawu lwesithupha. Emva kokuba beveziwe esahlukweni sesikhombisa, isahluko sesishiyagalombili sesikhomba ukususwa kophawu lwesikhombisa nolokugcina.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

> Kwathi esevule uphawu lwesikhombisa, kwaba khona ukuthula ezulwini okungangengxenye yehora. Ngase ngibona izingelosi eziyisikhombisa ezazimi phambi kukaNkulunkulu; zanikwa amacilongo ayisikhombisa. Kwase kufika enye ingelosi yema e-altare, iphethe isitsha segolide sempepho; yanikwa impepho eningi, ukuze iyinikele kanye nemikhuleko yabo bonke abangcwele phezu kwe-altare legolide elaliphambi kwesihlalo sobukhosi. Intuthu yempepho, eyakhuphuka kanye nemikhuleko yabangcwele, yenyukela phambi kukaNkulunkulu ivela esandleni sengwezi.

> And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Ingelosi lathatha isitsha sempepho, lasigcwalisa ngomlilo wase-altare, lawuphonsa emhlabeni; kwase kuba khona amazwi, nokuduma kwezulu, nokubaneka kombani, nokuzamazama komhlaba. IsAmbulo 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Umlilo,” omelelwe ku-Isaya isahluko sesithupha “njengele,” uDade White awukhomba njengophawu lokuhlanzwa, uyathathwa e-altare uphonswe emhlabeni. “Umlilo” ovela ezulwini ngePentekoste wamelwa njengezilimi “zomlilo.” “Umlilo” yiwo isiThunywa seSivumelwano esiwusebenzisayo ukuhlanza amadodana kaLevi.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Isixovulo sakhe sisesandleni saKhe, futhi uyakuhlambulula ngokupheleleyo ibala lakhe lokubhulela, aqoqele ukolweni wakhe esibayeni.’ Mathewu 3:12. Lesi kwakungesinye sezikhathi zokuhlanza. Ngamazwi eqiniso, amakhoba ayehlukaniswa nokolweni. Ngenxa yokuthi babegcwele kakhulu ubuze nokuzilungisa ukuze bamukele ukusolwa, bethanda izwe kakhulu ukuba bamukele ukuphila kokuthobeka, abaningi bamfulathela uJesu. Abaningi basakwenza lokho nanamuhla. Imiphefumulo iyavivinywa namuhla njengoba kwavivinywa labo bafundi esinagogeni laseKapernaume. Lapho iqiniso lilethwa lifike enhliziyweni, babona ukuthi ukuphila kwabo akuvumelani nentando kaNkulunkulu. Bayasibona isidingo soguquko oluphelele kubo ngokwabo; kodwa abazimisele ukuthatha umsebenzi wokuzidela. Ngakho bayathukuthela lapho izono zabo zembulwa. Basuke bahambe bekhubekile, njengoba nabafundi bamshiya uJesu, bekhononda, ‘Leli yizwi elinzima; ngubani ongalizwa na?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Umlilo yiwo owehla phezu komnikelo ka-Eliya, njengoba kwenzeka nangomnikelo kaGideyoni engelosini. “Umlilo” wokuhlanzwa uyiZwi likaNkulunkulu, ngoba ukwenziwa ngcwele kuwukungcweliswa ngeZwi laKhe. “Umlilo” ophonselwa phansi emhlabeni lapho uphawu lwesikhombisa lususwa ubonakalisa ukunikwa amandla komlayezo wesiprofetho owambulwayo ezinsukwini zokugcina, ngesikhathi sokukhala kwecilongo lesikhombisa, ngesikhathi sokugcwaliseka kokugcina nokuphelele kwezehlakalo ezifanekiselwa yimidumo eyisikhombisa futhi eziqinisekiswa yizikhathi ezintathu zesiprofetho zikaDaniyeli ishumi nambili ezazivalelwe kwaze kwaba yizinsuku zokugcina.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

IsAmbulo sikaJesu Kristu esivulwa ngaphambi nje kokuvalwa kwesikhathi sokulingwa komuntu—sihlanganisa ukuvulwa kwezulu eziyisikhombisa, ukususwa kophawu lwesikhombisa, ukuvulwa kukaDaniyeli ishumi nambili, nokuvulwa komlando ofihlekile wevesi lamashumi amane likaDaniyeli ishumi nanye, wona impela lowo mlando lapho ingelosi yabuza khona iNdoda eyayembethe ilineni ukuthi ukuphela kwalezi zimangaliso kuyakuba yini.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Indoda egqoke ilineni yaphendula yathi—Lapho nifika esiphethweni sesikhathi sokulibala ngoJulayi ka-2023, nisuke nifinyelele emlandweni wokubekwa uphawu kwabazinkulungwane eziyikhulu namashumi amane nane.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Wabuye futhi wathi—ekupheleni kwezinsuku ezintathu nengxenye ezingokomfanekiso zeSambulo ishumi nanye, umlayezo ongokwesiprofetho ovela encwadini kaDaniyeli wawuyokwambulwa uphawu lwawo, njengoba kwakufanekiswe yisikhathi sokuphela ngo-1798. Iqiniso elaliyobe selambulwa uphawu lwalo ngaleso sikhathi, ekupheleni kwezinsuku ezintathu nengxenye ezingokomfanekiso, lalizotholakala khona kanye emavesini ayisishiyagalolunye encwadini kaDaniyeli akhomba futhi achaze ukubekwa uphawu nokwambulwa kophawu lwencwadi kaDaniyeli.

We will continue these things in the next article.

Sizoqhubekisela phambili lezi zinto esihlokweni esilandelayo.

> “When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

> “Lapho uKristu eza kulo mhlaba, amasiko ayedluliselwe ezizukulwaneni ngezizukulwane, kanye nokuhunyushwa kwemibhalo ngabantu, kwakubafihlela abantu iqiniso njengoba linjalo kuJesu. Iqiniso lalingcwatshwe ngaphansi kwenqwaba yamasiko. Incazelo yomoya yezincwadi ezingcwele yayilahlekile; ngokuba, ngokungakholwa kwabo, abantu bavala umnyango womcebo wasezulwini. Ubumnyama bamboza umhlaba, kwathi ubumnyama obukhulu bamboza abantu. Iqiniso labuka lisuka ezulwini libheke emhlabeni; kodwa ndawo yonke kwakungabonakali uphawu lobuNkulunkulu. Ukusibekela okufana nesembatho sokufa kwasakazeka phezu komhlaba.”

> “But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

> “Kodwa iNgonyama yesizwe sakwaJuda yanqoba. Yavula uphawu olwaluvimbe incwadi yemfundiso kaNkulunkulu. Izwe lavunyelwa ukubuka iqiniso elimsulwa, elingaxutshwanga nakancane. Iqiniso uqobo lehla ukuzohlehlisa ubumnyama nokumelana nephutha. Kuthunyelwe uMfundisi evela ezulwini enokukhanya okwakuzokhanyisela wonke umuntu oza emhlabeni. Kwakukhona amadoda nabesifazane ababefuna ngentshiseko ulwazi, izwi eliqinisekileyo lesiprofetho, futhi lapho lifika, laba njengokukhanya okukhanyisa endaweni emnyama.” Spalding Magan, 58.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Ababhali nabaFarisi babevuma ukuthi bayayichaza imiBhalo, kodwa bayichaza ngokuvumelana nemibono namasiko abo uqobo. Imikhuba nezisho zabo kwaba nzima ngokwengeziwe, ziba lukhuni kakhulu ekufuneni kwazo. Ngomqondo wayo wokomoya, iZwi elingcwele laba kubantu njengencwadi evaliwe ngophawu, evalelwe ukuqonda kwabo.” Signs of the Times, Meyi 17, 1905.

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