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# The Book of Daniel - Number One-Hundred and Ninety-Five

Incwadi kaDaniyeli - Inombolo Yikhulu Namashumi Ayisishiyagalolunye Nanhlanu

The Path to the Sunday Law: Trump’s Role and the Prophetic Unfolding in Daniel 11

Indlela Eya Emthethweni WeSonto: Indima KaTrump Nokwambulwa Kweziprofetho kuDaniyeli 11

Author

Jeff Pippenger

Published

April 25, 2024

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The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Umlando ofihlekile wevesi lamashumi amane uqukethe ulayini wabapresidente abayisithupha kusukela esikhathini sokuphela ngo-1989 kuze kube ngu-2020, lapho uBiden, umongameli wesikhombisa, entshontsha ubupresidente. Unyaka ka-2020 uphawula ukuqala komlando ofihlekile, kusukela kulelo phuzu kuze kube “u-Aleksanda Omkhulu”, omele isikhathi lapho umbuso wesikhombisa wesiprofetho seBhayibheli umiswa emthethweni weSonto ozayo masinyane. Lawo makhosi ayishumi avuma ngokushesha ukunikela umbuso wawo wesikhombisa embusweni wesishiyagalombili, ongowabayisikhombisa—amandla obupapa. Lowo mlando ofihlekile uqala ngomongameli wesikhombisa futhi uphela ngombuso wesikhombisa.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Lapho umlando ukhomba ukuthi phakathi kukaXerxes, omele inkosi ecebileyo eyavusa iGrisi, kuze kufike ku-Alexander Omkhulu, kwakukhona amakhosi asePheresiya ayisishiyagalombili, sithola ukuthi umlando ofihlekile phakathi kokuphela kwevesi lesibili nevesi lesithathu umele umfanekiso wesikhathi sokuvivinywa sesithombe sesilo ngenani elithi isishiyagalombili. Isithombe sesilo e-United States simi ngokugcwele ngokuphelele lapho umthetho weSonto uphoqelelwa, futhi ngaleso sikhathi kufika umbuso wesikhombisa bese kuba nowesishiyagalombili. Amakhosi asePheresiya ayisishiyagalombili aphela ngo-Alexander Omkhulu, ngakho inani elithi isishiyagalombili liphawula isikhathi sokuvivinywa sesithombe sesilo esiphetha ngomthetho weSonto.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Amavesi ayishumi kuya kweleshumi nanhlanu asazisa ukuthi isikhathi sokuvivinywa sesithombe sesilo sasiyisona sesithathu kwezimpawu ezintathu ezimelwe umlando wamaMaccabee, nokuthi uphawu lwesithathu lwaluyisikhathi esaqala ngo-161 BC saphela ngo-158 BC. Leso sikhathi salandela uphawu lokuqala luka-167 BC, olwaveza ukuqala koVukelo lwamaMaccabee eModein, idolobha eligama lalo lisho ukuthi “ukuphikisa.” U-164 BC walandela lokho kuphikisa eModein, futhi waveza ukunikezelwa kwesibili kwethempeli lesibili. U-164 BC uveza ukugcotshwa kwesibili kukaDonald Trump njengomongameli wesishiyagalombili kusukela kuReagan ngo-1989, ongowabayisikhombisa. Ukugcotshwa kwakhe ngoJanuwari 20, 2025 kwamelwa ngu-164 BC, kanye nomkhosi wokunikezela kabusha, owakhiqiza isimangaliso sobusathane esihlanganisa izinkomba ezimbili zokuthi abayisishiyagalombili bangababayisikhombisa.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Ngakho-ke, amakhosi ayisishiyagalombili asePheresiya amele umlando wobumbano lwamaJuda neRoma kusukela ngo-161 BC kuze kube ngu-158 BC, futhi ngokwenza kanjalo anikeza ufakazi wesibili ngesikhathi sokuvivinywa somfanekiso wesilo esilandela ukumiswa kukaTrump esikhundleni ngo-2025. Ivesi lesibili liqhubekela okhethweni olwebiwe ngo-2020, lapho liphetha khona kuze kube yilapho kufakwa ufakazi womlando wamakhosi ayisishiyagalombili asePheresiya, futhi athola ukusebenza kwawo ngemva kokumiswa kwesibili kukaTrump esikhundleni. Lapho amakhosi ayisishiyagalombili asePheresiya esebekwe phezu komlando ophakathi kwevesi lesibili nelesithathu, kusese nesikhathi esifihlekile kusukela ekumisweni kukaBiden esikhundleni kuze kube ekumisweni kwesibili kukaTrump esikhundleni.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Lowo mlando ofihlekile ukhonjiswa kuSambulo isahluko seshumi nanye, lapho isilo sokungakholelwa ebukhoneni bukaNkulunkulu sibulala ofakazi ababili ngonyaka ka-2020. Khona-ke, emva kwezinsuku ezintathu nengxenye ezingokomfanekiso, uMikayeli uyehla ukuzovusa ofakazi ababili. UTrump “ovusiwe” waqala umkhankaso wakhe wesithathu wobumengameli ngoNovemba 15, 2022, futhi “izwi elivusiwe ehlane” laqala ukubiza abayizinkulungwane eziyikhulu namashumi amane nane ekupheleni kukaJulayi, 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Amavesi eshumi, eleshumi nanye, neleshumi nambili esahluko seshumi nanye sikaDaniyeli abonisa iMpi yase-Ukraine eyaqala ngonyaka ka-2014, futhi eyophela ngokunqoba kweRussia, kulandelwe ukuwa komfelandawonye wamanje waseRussia, njengoba kufanekiswe ukuwa kweSoviet Union ngo-1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Amavesi eshumi nantathu kuya kweleshumi nanhlanu akhomba imigqa emithathu yesiprofetho. Umugqa wokuphulukiswa kobupapa oqala lapho isifebe saseTire siphuma ekucasheni ufanekiselwa ivesi leshumi nane, futhi ukugcwaliseka kwawo emlandweni kungu-200 BC, lapho iRoma lobuqaba yangena emlandweni wesiprofetho njengabaphangi babantu bakho, abaziphakamisayo, kodwa bawe.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

Kula mavesi amathathu umugqa ongokwesiprofetho weRepublicanism ehlubukayo ufanekiswa ngomlando ka-Antiochus III, ofanekisa indima kaTrump njengomongameli wesishiyagalombili, okungukuthi ongowabayisikhombisa. La mavesi futhi akhomba umugqa ongokwesiprofetho wobuProthestani obuhlubukayo njengoba ufanekiswa ngomlando wamaMaccabee.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Ulayini lwesiprofetho lophondo lweqiniso lwamaProthestani, olwaqala njengomnyakazo wamaFiladelfiya wamaMillerite, futhi oluphetha njengomnyakazo wamaFiladelfiya wabayizinkulungwane eziyikhulu namashumi amane nane, kufanele futhi lubekwe phezu komlando ofihlekile wevesi lamashumi amane. Izulu eziyisikhombisa zeSambulo isahluko seshumi ziwuphawu lomnyakazo wamaFiladelfiya wamaMillerite kanye nabayizinkulungwane eziyikhulu namashumi amane nane. Ukuvalwa kwesiprofetho, nokwambulwa kabusha kwesiprofetho, kufezwa nguKristu, futhi lapho ekwenza lokho, uzivezela njengeNgonyama yesizwe sakwaJuda. Esahlukweni seshumi, ingelosi uDade White athi “akuyena omunye umuntu ngaphandle kukaJesu Kristu” “yamemeza ngezwi elikhulu, njengalapho ingonyama ibhodla; futhi lapho isimemezile, izulu eziyisikhombisa zakhuluma ngamazwi azo.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

UKristu, njengeNgonyama yesizwe sakwaJuda, wabeka imibani eyisikhombisa yomdumo emlandweni wesiprofetho cishe ngonyaka we-100, wase eyivala ngokushesha, ngoba “lapho imibani eyisikhombisa yomdumo isikhulume amazwi ayo,” uJohane “wayesefuna ukuloba; ngase” “ngizwa izwi livela ezulwini lithi,” “kuvale lokho okukhulunywe yimibani eyisikhombisa yomdumo, ungakulobi.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Umlando ofihlekile wevesi lamashumi amane manje uyavulwa yisiKhonyane sesizwe sakwaJuda, futhi kulowo mlando umugqa wophondo lwangempela lwamaProthestani umelelwa yimidumo eyisikhombisa. Ngenkathi izwi lasehlane liqala ukukhala ngoJulayi 2023, isiKhonyane sesizwe sakwaJuda savula esinye futhi isambulo salokho “iMidumo Eyisikhombisa” ekumelayo.

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

Ukuduma okuyisikhombisa kumelela umlando oqala ngoJulayi 18, 2020, lapho ukunyakaza kwabaliyikhulu namashumi amane nane ezinkulungwane kubulawa ezitaladini, kuze kufike umthetho weSonto osuzofika maduze. Umugqa wokuduma okuyisikhombisa uveza “izehlakalo,” ezenzeka kulowo mlando. Ukudumazeka kokuqala kulandelwa umlayezo Wokukhala Kaphakathi Nobusuku, bese kulandelwa umthetho weSonto. Lapho uDade White ehlonza ukuduma okuyisikhombisa, kungaba njengomlando wezingelosi zokuqala nezesibili, noma njengezehlakalo zesikhathi esizayo, kuzo zombili lezo zethulo wazihlonza njengokuthi zimelela “izehlakalo”.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Umlayezo Wokukhala Kwamaphakathi Nobusuku ungase uzwakale njengento engeyona “isigameko”, kodwa emlandweni wamaMillerite umhlangano wekamu wase-Exeter kusukela ngo-Agasti 12 kuya ku-17, 1844 wawuyi“sigameko”, unemininingwane eminingana ehlobene naleso sigameko. Nokho ukufika komlayezo Wokukhala Kwamaphakathi Nobusuku emhlanganweni wekamu nakho kwakuyikugcwaliseka komfanekiso wezintombi eziyishumi kaMathewu amashumi amabili nanhlanu. “Isigameko” somhlangano wekamu wase-Exeter sasiyikugcwaliseka kwezulu elidumayo eliyisikhombisa, kodwa umfanekiso wezintombi eziyishumi awukhulumi ngalezo zigameko, ukhuluma “ngolwazi” lwezintombi,

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umfanekiso wezintombi eziyishumi kaMathewu 25 nawo uveza isipiliyoni sabantu bama-Adventist.” The Great Controversy, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Njengoba ukuduma kwezulu okuyisikhombisa kukhomba umlando ohambisanayo wokuhamba kwezingelosi zokuqala nezesithathu, ngokunjalo nomfanekiso wezintombi eziyishumi ukhomba futhi leyo milando emibili ehambisanayo.

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

> “Ngivame ukubhekiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mfanekiso ugcwalisekile futhi uyogcwaliseka ngokwezinhlamvu zawo uqobo, ngokuba usebenza ngokukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uzoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 19, 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Uphawu lwezulu lokuduma okuyisikhombisa lumelela “izehlakalo” zemilando ehambisanayo, kanti izintombi eziyishumi zimelela “okuhlangenwe nakho” kwezintombi ezihlakaniphileyo neziyiziwula kuleyo milando emibili ehambisanayo. Ukuhlangenwe nakho kwamaMillerite, kwaze kwaba ngu-1856, kwakuyilokho kweFiladelfiya, kanti ukuhangenwe nakho kwenhlangano yabayikhulu namashumi amane nane ezinkulungwane kwakuyilokho kweLawodikeya, kwaze kwaba kancane ngemva kukaJulayi, 2023. Kuzo zombili lezo zindaba zomlando izintombi ezihlakaniphileyo neziyiziwula ziyobonakaliswa ekufikeni komlayezo Wokukhala Kwamaphakathi Nobusuku, ngokuba kungaleso sikhathi lapho kuyobonakala khona ukuthi obani ababenamafutha okulungiselela.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Isimo seBandla esimelelwa yizintombi eziyiziwula, sikhulunywa futhi njengesesimo saseLawodike.” Review and Herald, August 19, 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Labo abenqaba ukudla umyalezo osesandleni sikaMikayeli ingelosi enkulu owehla ekupheleni kukaJulayi, 2023 bayohlala esimweni saseLawodikeya, kanti labo abathatha incwadi encane bayidle bayoguqukela esimweni saseFiladelfiya. Isimo saseLawodikeya simelela abantu, noma umuntu, uKristu angaphandle kwakhe, nokho efuna ukungena, futhi isimo saseFiladelfiya simelelwa njengokuhlanganiswa kobuNkulunkulu nobuntu. Izidumo eziyisikhombisa zikhomba “izehlakalo” zomugqa wophondo lwangempela lwamaProthestani olufakwe emlandweni ofihlekile wevesi lamashumi amane, oluqala ngoJulayi 18, 2020, luphele eMthethweni weSonto.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Umfanekiso wezintombi eziyishumi uveza “isipiliyoni” salabo ababizelwe ukuba babe phakathi kwabantu abayikhulu namashumi amane nane ezinkulungwane ngaleso sikhathi esifanayo impela. “Izehlakalo” eziveza umlando wabantu abayikhulu namashumi amane nane ezinkulungwane kusukela ngoJulayi 18, 2020 kuze kube ngumthetho weSonto, kanye “nesipiliyoni” sezigaba ezimbili phakathi nalowo mlando, kuhambisana nokwethulwa komsebenzi owawunikeziwe nowanikezwa kuleyo milando emibili ehambisanayo. Lowo msebenzi umelelwe yizingelosi zeSambulo isahluko seshumi nane, futhi umsebenzi wamaMillerite wawumelelwe yingelosi yokuqala neyesibili, kanti umsebenzi wabantu abayikhulu namashumi amane nane ezinkulungwane umelelwe yingelosi yesithathu.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Ngibe namathuba ayigugu okuzuza ulwazi lokuhlangenwe nakho. Ngibe nokuhlangenwe nakho emilayezweni yengelosi yokuqala, eyesibili, neyesithathu. Izingelosi zifanekiselwa zindiza phakathi kwezulu, zimemezela ezweni umlayezo wesixwayiso, futhi zinokuthintana okuqondile nabantu abaphila ezinsukwini zokugcina zomlando walomhlaba. Akekho ozwa izwi lalezi zingelosi, ngoba ziyisibonakaliso esimele abantu bakaNkulunkulu abasebenza ngokuvumelana nezulu lonke. Amadoda nabesifazane, abakhanyiselwe nguMoya kaNkulunkulu, nabangcweliswe ngeqiniso, bamemezela le miyalezo emithathu ngokulandelana kwayo.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Umsebenzi owanikezwa abantu bakaNkulunkulu bezinsuku zokugcina ngo-September 11, 2001, ekuqaleni kwesikhathi sokubekwa uphawu, uphinde wanikezwa futhi abantu bakaNkulunkulu bezinsuku zokugcina ekupheleni kwesikhathi sokubekwa uphawu, lapho uMikayeli ehla ngo-July ka-2023.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “UJohane wabona ‘Enye ingelosi yehla ivela ezulwini, inamandla amakhulu; futhi umhlaba wonke wakhanyiswa yinkazimulo yayo.’ IsAmbulo 18:1. Lowo msebenzi uyizwi labantu bakaNkulunkulu elimemezela umyalezo wesixwayiso ezweni lonke.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Njengasezinkambisweni “zezehlakalo” ezifanekiselwa yizaduma eziyisikhombisa, kanye “nesipiliyoni” esifanekiselwa yizintombi eziyishumi, umsebenzi wezingelosi ezintathu umelela imilando emibili ehambisanayo.

> “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, 804.

> “UNkulunkulu unike imilayezo yesAmbulo 14 indawo yayo emgqeni wesiprofetho, futhi umsebenzi wayo awumelwe ukuyeka kuze kube sekupheleni komlando walomhlaba. Imilayezo yengelosi yokuqala neyesibili iseyiqiniso salesi sikhathi, futhi imelwe ukuhamba ihambisana nale elandelayo. Ingelosi yesithathu imemezela isixwayiso sayo ngezwi elikhulu. ‘Emva kwalezizinto,’ kusho uJohane, ‘ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu, futhi umhlaba wakhanyiswa yinkazimulo yayo.’ Kulesi sikhanyiso, ukukhanya kwayo yonke imilayezo emithathu kuhlanganisiwe.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

Emavesini eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli ishumi nanye, umsebenzi wesiprofetho womugqa wobuProthestani obuhlubukayo (amaMaccabee), wobuRiphabhulikhi obuhlubukayo (u-Antiochus III), nowesifebe saseTire (abaphangi babantu bakho) uyabonakaliswa. Kulo kanye lowo mlando, imigqa yesiprofetho yophondo lweqiniso lobuProthestani lwabeyizinkulungwane eziyikhulu namashumi amane nane ezine, ibonakalisa umsebenzi wabo, “ukuhlangenwe nakho”, kanye “nezehlakalo” ezenzeka phakathi kwabantu bakaNkulunkulu bezinsuku zokugcina. Umugqa wophondo lweqiniso lobuProthestani umelelwa njengezulu eziyisikhombisa, okuyisiprofetho sodwa encwadini yeSambulo esichazwa njengaleso esivaliwe. Ngaphambi nje kokuba kuvalwe isikhathi somusa, umyalo uvela eBhubesini lesizwe sakwaJuda, Lowo owavala isiprofetho sezulu eziyisikhombisa, wokuba kuvulwe iziprofetho zalencwadi.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Ukuvulwa kwezimpawu zezulu eziyisikhombisa ekupheleni kwesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, okwakufanekisiwe ngokuvulwa kwezimpawu zezulu eziyisikhombisa ekuqaleni kwesikhathi sokubekwa uphawu, kumelwe kusetshenziswe (umugqa phezu komugqa) kulowo mngcele wencwadi kaDaniyeli ophathelene nezinsuku zokugcina, futhi lowo mngcele ungumlando ofihlekile wevesi lamashumi amane. Lapho lokho kuvulwa sekufezeke ngokuphelele, njengoba kufanekiswa ukuvulwa kophawu lwesikhombisa, uNkulunkulu uyothulula umlilo woMoya waKhe oNgcwele phezu kwabeyizinkulungwane eziyikhulu namashumi amane nane, njengoba enza kubafundi ngePhentekoste. IPhentekoste ihambisana nomthetho weSonto osusondele ukufika.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Kungokulangazelela okujulile engibheke ngakho phambili esikhathini lapho izehlakalo zosuku lwePhentekoste ziyophindwa ngamandla amakhulu kakhulu kunangeso sikhathi. UJohane uthi, ‘Ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo.’ Khona-ke, njengangesikhathi sePhentekoste, abantu bayolizwa iqiniso likhulunywa kubo, yilowo nalowo ngolimi lwakhe.”

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “UNkulunkulu angaphefumulela ukuphila okusha kuwo wonke umphefumulo ofisa ngobuqotho ukumkhonza, futhi angathinta izindebe ngehlahla lamalahle avuthayo elisuswe e-altare, abenze babe nenkulumo ecebe udumo lwaKhe. Izinkulungwane zamazwi ziyogcwalisa amandla okukhuluma amaqiniso amangalisayo eZwi likaNkulunkulu. Ulimi olungingizayo luyokhululwa, kanti abanesibindi esincane bayokwenziwa baqine ukuze banikeze ubufakazi besibindi ngenxa yeqiniso. Sengathi iNkosi ingasiza abantu bayo ukuba bahlanze ithempeli lomphefumulo kukho konke ukungcola, futhi balondoloze ukuxhumana okusondele kangaka nayo ukuba babe ngabahlanganyeli bemvula yokugcina lapho seyithululwa.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Ukuqala kwesikhathi sokubekwa uphawu kufanekisa ukuphela kwesikhathi sokubekwa uphawu. Ekuqaleni imvula yasemuva yathululwa ngesilinganiso, kanti ekugcineni ithululwa ngaphandle kwesilinganiso. Ingelosi eyehla ngomhlaka 11 Septhemba, 2001 iyiyo kanye ingelosi eyehla ekupheleni kukaJulayi, 2023. Umlando wePentekoste waqala ekuvukeni kukaKristu, futhi isiphetho sokugcwaliseka okuphelele kwePentekoste sisekuvukeni kwezinkulungwane eziyikhulu namashumi amane nane.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Isenzo sikaKristu sokuphefumulela phezu kwabafundi bakhe uMoya oNgcwele, nokubapha ukuthula kwakhe, sasinjengamaconsi ambalwa ngaphambi kwesihlambi esinengi esasiyakunikezwa ngosuku lwePhentekoste.” Spirit of Prophecy, ivolumu 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

UKristu waphefumulela phezu kwabafundi baKhe ngemva kokuba esevukile, masinyane nje emva kokuba enyukele kuYise. Lapho ehla evela ekuhlanganeni noYise, wazibonakalisa kubafundi, wabaphefumulela “amaconsi ambalwa” andulela “izimvula eziningi zePentekoste.” Lawo maconsi ambalwa amele ukuqala kwesikhathi sokubekwa uphawu, kanti izimvula eziningi zimele ukuphela kwaso. Ukuqala kwesikhathi sokubekwa uphawu kuphindwa ekugcineni, futhi njengoba nje uKristu waphefumulela phezu kwabafundi baKhe ekuqaleni kwenkathi yePentekoste, kanjalo waphefumulela phezu kwabantu baKhe bezinsuku zokugcina ekupheleni kwaleyo nkathi.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Amathambo omile adinga ukuba aphefumulwe nguMoya oNgcwele kaNkulunkulu, ukuze aqale ukusebenza, kube sengathi kungukuvuka kwabafileyo.” Bible Training School, December 1, 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Ukufa kofakazi ababili kuhlanganisa iqiniso lokuthi labo abamemezela umyalezo wamanga waseNashville nowangoJulayi 18, 2020, benza kanjalo njengamaLawodikeya. Ukuvuka kwamathambo omile afileyo kumelela uguquko olusuka esimweni saseLawodikeya, esiyisimo sokufa, luye esimweni saseFiladelfiya, esiyimpilo. Umoya okhiqiza ukuvuka kanye nalolo guquko ungumyalezo wesiprofetho.

> “What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

> “Yimaphi amandla okumelwe sibe nawo avela kuNkulunkulu, ukuze izinhliziyo ezibandayo, ezinenkolo yomthetho kuphela, zibone izinto ezingcono ezizilungiselwe—uKristu nokulunga Kwakhe! Kwakudingeka isigijimi esiphilisayo ukuze sinike ukuphila emathanjeni omile.” Manuscript Releases, volume 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Isikhathi esiphakathi kokuvuka kukaKristu sahlukaniswa saba yizikhathi ezimbili, esokuqala sasingezinsuku ezingamashumi amane, lapho-ke enyukela ezulwini, kwalandela izinsuku eziyishumi ngaphambi kwePentekoste. Inani elingamashumi amane liwuphawu lwehlane, njengoba kunjalo nezinsuku ezintathu nengxenye noma iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, noma izinsuku ezinjalo.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Lapho uMikayeli ehla ngoJulayi ka-2023, izinsuku ezintathu nengxenye zokufa ezitaladini zaphela njengoba uKristu eqala umsebenzi wokuhlanganisa ubuNkulunkulu baKhe nobuntu phakathi kwezinkulungwane eziyikhulu namashumi amane nane nane. Lowo msebenzi wamelwa yizinsuku eziyishumi ezandulela iPhentekoste, lapho isono sasuswa khona futhi ubunye phakathi kwabafowethu bamiswa. Ishumi limelela inqubo yokuvivinywa, futhi inqubo yokuvivinywa yaphela ngePhentekoste, emelela umthetho weSonto.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Kulowo mlando ofanayo esahlukweni samashumi amane, lapho amakhosi ayisishiyagalombili asePheresiya nomlando wesivumelwano phakathi kwamaJuda neRoma umelela inqubo yokuvivinywa yomfanekiso wesilo, inqubo yokuvivinywa kwezintombi iboniswa ezinsukwini eziyishumi ezandulela iPhentekhoste. Izimpondo ezihlubukayo zobuProthestani nobuRiphabhulikhi zihlangana kulowo mlando ukuze zakhe umfanekiso wesilo, kanti uphondo lweqiniso lobuProthestani luhlanganisa ubuntu babo nobuNkulunkulu bukaKristu, ngaleyo ndlela lwakha umfanekiso kaKristu enqubweni ehlukanisa izigaba ezimbili zabakhulekeli.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Izehlakalo zomlando ezimelwe njengezulu eliduma kasikhombisa zembuliwe emlandweni omelwe amavesi eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli ishumi nanye, futhi ndawonye zihambisana nomlando ofihlekile wevesi lamashumi amane ophetha ngomthetho weSonto ozofika maduze, lapho umusa wovivinywa walabo abagcina iSabatha uvalwa khona.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Futhi, le mizekeliso ifundisa ukuthi akusayikuba khona isikhathi sokuvivinywa emva kwesahlulelo. Lapho umsebenzi wevangeli usuphothuliwe, kulandelana ngokushesha ukuhlukaniswa phakathi kwabalungileyo nababi, kuthi isiphetho seqembu ngalinye simiswe ingunaphakade.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Ukwehlukaniswa kwabahlakaniphileyo nabayiziwula, amaLawodikeya namaFiladelfiya, noma ukolweni nokhula, kwenziwa yizingelosi.

> “Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

> “Makukhule ndawonye kokubili ukhula nokolweni kuze kufike isikhathi sokuvuna. Khona-ke yizingelosi ezenza umsebenzi wokwehlukanisa.” Selected Messages, incwadi 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Umlayezo owambulwayo ngaphambi nje kokuphela komusa wokuvivinywa uchaza umsebenzi wabantu bakaNkulunkulu, njengoba bemelwe yizingelosi. Umlayezo oqukethwe kulezi zihloko manje usushicilelwa emhlabeni wonke ngezilimi ezingaphezu kwamashumi ayisithupha (izilimi). Lokhu sekufeziwe manje ngaphambi nje kokuphela komusa wokuvivinywa, futhi kuwumsebenzi wabantu bakaNkulunkulu bezinsuku zokugcina ukwethula lo mlayezo. Umlayezo uchaza izehlakalo ezimelwe njengezulu eziyisikhombisa, futhi umsebenzi wokuqonda nowokwethula lo mlayezo uveza isipiliyoni sezintombi ezihlakaniphileyo.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

> “Emibonweni yasebusuku kwadlula phambi kwami isigameko esethusayo kakhulu. Ngabona ibhola elikhulu kakhulu lomlilo liwela phakathi kwezithabathaba zezindlu ezinhle, zabangela ukubhujiswa kwazo ngokuphazima kweso. Ngezwa othile ethi: ‘Sasazi ukuthi izahlulelo zikaNkulunkulu zaziza phezu komhlaba, kodwa sasingazi ukuthi zizofika ngokushesha kangaka.’ Abanye, ngamazwi agcwele usizi olukhulu, bathi: ‘Benazi! Pho kungani ningasitshelanga? Thina besingazi.’ Ngazo zonke izinhlangothi ngezwa kukhulunywa amazwi afanayo okusola.”

> “In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

> “Ngavuka ngisekuhluphekeni okukhulu. Ngaphinda ngalala, futhi kwabonakala kimi sengathi ngisesixukwini esikhulu. Omunye onegunya wayekhuluma kulabo ababebuthene, phambi kwakhe kwakwendlalwe ibalazwe lomhlaba. Wathi ibalazwe lalimelela isivini sikaNkulunkulu, okufanele silinywe. Njengoba ukukhanya okuvela ezulwini kwakukhanyisa phezu kwanoma ubani, lowo muntu kwakufanele abuyisele lokho kukhanya kwabanye. Kwakufanele kuthungelwe izibani ezindaweni eziningi, futhi kulezo zibani kwakufanele kuthungelwe ezinye futhi izibani.”

> “The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

> Amazwi aphindwa: “Ningusawoti womhlaba; kodwa uma usawoti usulahlekelwe ukunambitheka kwawo, uyakubuyiselwa ngani usawoti? Awusabe usalungele lutho, ngaphandle kokuba ulahlwe ngaphandle, unyathelwe ngabantu. Ningukukhanya kwezwe. Umuzi omi entabeni awunakufihlwa. Futhi abantu abasibaseli isibani basibeke ngaphansi kwesitsha sokukala, kodwa basibeka othini lwesibani; bese sikhanyisela bonke abasendlini. Kanjalo makukhanye ukukhanya kwenu phambi kwabantu, ukuze babone imisebenzi yenu emihle, badumise uYihlo osezulwini.” Mathewu 5:13–16.

> “I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

> “Ngabona imisebe yokukhanya ikhanya ivela emadolobheni nasezigodini, nasezindaweni eziphakemeyo nasezindaweni eziphansi zomhlaba. Izwi likaNkulunkulu lalilalelwa, futhi ngenxa yalokho kwakukhona izikhumbuzo zaKhe kuwo wonke umuzi nasedolobhaneni. Iqiniso laKhe lamenyezelwa kuwo wonke umhlaba.

> “Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

> “Khona-ke leli mephu lasuswa, kwase kubekwa elinye endaweni yalo. Kulo kwakukhanya ukukhanya okuvela ezindaweni ezimbalwa kuphela. Yonke enye ingxenye yomhlaba yayisebumnyameni, kunokucwazimula kokukhanya lapha nalapha kuphela. Umfundisi wethu wathi: ‘Lobu bumnyama bungumphumela wokuba abantu balandele indlela yabo siqu. Bakhulise ukuthambekela okuzuzwe njengefa nokulinyiwe kokubi. Benze ukubuzabuza, nokusola, nokumangalela kwaba ngumsebenzi omkhulu wokuphila kwabo. Izinhliziyo zabo azilungile phambi kukaNkulunkulu. Bakufihle ukukhanya kwabo ngaphansi kwesitsha.’”

> “If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

> “Ukuba wonke isosha likaKristu belenze umsebenzi walo, ukuba wonke umlindi ezindongeni zaseSiyoni ubenikeze icilongo umsindo oqondileyo, umhlaba ngabe kakade usuwuzwile umlayezo wesixwayiso. Kodwa umsebenzi usemuva ngeminyaka. Ngesikhathi abantu belele, uSathane usidlule ngeqhinga.” Testimonies, volume 9, 28, 29.

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