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

Incwadi kaDaniyeli - Inombolo Eyikhulu Namashumi Amathathu Nane

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Ukwembuleka Kweziprofetho: Kusukela ngoSepthemba 11, 2001, Kuya Emthethweni WeSonto Oseluseduze e-United States

Author

Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Isikhathi sokubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane, kusukela ngoSepthemba 11, 2001, kuze kufike umthetho weSonto ozayo maduze e-United States, siyisikhathi sesiprofetho lapho yonke imibono yeZwi likaNkulunkulu igcwaliseka ezinsukwini zokugcina.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Ngakho-ke batshele ukuthi: Isho kanje iNkosi uJehova, Ngiyakuyekisa lesi saga, bangabe besasisebenzisa njengesaga kwa-Israyeli; kodwa uthi kubo: Izinsuku seziseduze, kanye nokugcwaliseka kwawo wonke umbono. Hezekeli 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Kulowo mugqa, ingelosi yesithathu ifika futhi, futhi ngokwenza kanjalo, imelwe ukufika kwengelosi yesithathu ngo-Okthoba 22, 1844, kuze kufike ekuvukeleni kuka-1863. Ukuvukela kuka-1863 kwakumelwe ukuvukela kokuqala kuka-Israyeli wasendulo eKadeshi, ngakho-ke kumelelwa ngumlando wonke kusukela ekuweleni uLwandle oluBomvu kuze kube ukuvukela kokuqala kwaseKadeshi. Ukuvukela kokuqala kwaseKadeshi kwakuwumfanekiso wangaphambili wokuvukela kwesibili kwaseKadeshi, futhi ngalokho umugqa osukela ekufeni kuka-Aroni kuze kube ukuvukela kwesibili kwaseKadeshi uyaphindwa emgqeni wokubekwa uphawu.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Kuyaphindwa emlandweni wamaMillerite, kusukela ngo-1840 kuze kube ngu-1844, owawufanekiselwa ngobhapathizo lukaKristu kuze kufike esiphambanweni, olwaluphinde lumelele nomlando osuka esiphambanweni kuze kufike ekukhandweni ngamatshe kukaStefanu. Umugqa phezu komugqa, ngamunye kubaprofethi basendulo wakhuluma ngalesi sikhathi ngaphezu kwezinsuku ababephila kuzo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Ngamunye wabaprofethi basendulo wakhuluma kancane ngesikhathi sabo kunangesethu, ukuze ukuprofetha kwabo kusebenze kithi. ‘Kepha zonke lezi zinto zabehlela bona ukuba zibe yizibonelo; futhi zalotshwa kube yisixwayiso kithi, esifikelwe yiziphetho zomhlaba.’ 1 Korinte 10:11. ‘Babengakhonzeli bona uqobo lwabo, kodwa babekhonzela thina ngalezo zinto enazitshelwa manje yilabo abashumayele ivangeli kini ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto izingelosi ezifisa ukuzibona.’ 1 Petru 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “IBhayibheli iqoqe futhi yabophela ndawonye ingcebo yayo ngenxa yalesi sizukulwane sokugcina. Zonke izehlakalo ezinkulu nazo zonke izigameko ezingcwele zomlando weTestamente Elidala bezilokhu, futhi zisaqhubeka, ziphindaphindeka ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Isizukulwane sokugcina” siyisizukulwane esikhethiweyo sikaPetru, okuyileso sezinkulungwane eziyikhulu namashumi amane nane, futhi sikhethwa kusukela ngoSepthemba 11, 2001 kuze kube ngumthetho weSonto osuzayo maduze, lapho-ke sesiphakanyiswa khona njengesibonakaliso. “Yonke,” hhayi enye, kodwa “yonke imicimbi emikhulu nezenzakalo ezinesizotha” zeZwi likaNkulunkulu, “ziyaziphinda” “esizukulwaneni sokugcina” “sebandla” “sezinsuku zokugcina.” Ohlwini lokubekwa uphawu, zonke izincwadi zeBhayibheli zihlangana futhi ziphethe khona.

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

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

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“Ingxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina,” eyavulwa, iyimibono eyanikwa uDaniyeli ngasemifuleni emibili emikhulu yaseShinari, i-Ulai neHiddekel. Leyo mibono imelela uDaniyeli isahluko sesishiyagalombili, amavesi eshumi nantathu neshumi nane, kanye nesahluko seshumi nanye amavesi angamashumi amane kuya kwangamashumi amane nanhlanu. Isikhathi sokubekwa uphawu kwalabo abayizinkulungwane eziyikhulu namashumi amane nane nane singumlando lapho uKristu, njengoMpristi Omkhulu wasezulwini, ebeka khona uphawu lwaphakade kwabakhanyiweyo besizukulwane sokugcina ebuhlotsheni obuhlanganisa okukaNkulunkulu nokobuntu. Ivesi lamashumi amane likaDaniyeli ishumi nanye lichaza ubuhlobo bukadrako, besilo, nomprofethi wamanga, labo manje sebebambisene ekuholeleni izwe e-Armagedoni, njengoba kumelwe ngumlando wophondo lweRiphabhulikhi esilweni somhlaba esibusa njengombuso wesithupha wesiprofetho seBhayibheli ngesikhathi somlando wevesi lamashumi amane. Ivesi lamashumi amane liphinde lichaze ukwehlukaniswa kwabahlakaniphileyo nabayiziwula okuchaza umlando wophondo lobuProthestani kulowo kanye umlando, kuqala ngonyaka ka-1798 kuze kufike umthetho weSonto osuseduze ukuza.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Zonke “izincwadi zeBhayibheli” “zihlangana ziphethe” encwadini yeSambulo, futhi lapho zihlangana khona, incwadi yeSambulo “igcwalisa” incwadi kaDaniyeli, futhi igama elithi “gcwalisa” lisho ukuletha ekupheleleni. Esikhathini sokubekwa uphawu kwabazinkulungwane eziyikhulu namashumi amane nane, njengoba kumelwe encwadini yeSambulo, iziprofetho zikaDaniyeli ezavulwa ezinsukwini zokugcina zilethwa ekupheleleni, lapho zihlanganiswa umugqa phezu komugqa, phezu komugqa womlando omelwe esahlukweni seshumi nesishiyagalombili seSambulo, oqala ngezwi elisemavesini okuqala kuya kowesithathu, uphethe ngezwi lesibili levesi lesine.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Ukuphelela kombono wesiprofetho omelwe nguMfula iHidekeli encwadini kaDaniyeli, kumelela ukuphelela kombono wangaphandle wezitha zabantu bakaNkulunkulu ezinyathela phansi indlu engcwele kanye nebutho. Ukuphelela kombono wesiprofetho omelwe nguMfula iUlai encwadini kaDaniyeli, kumelela ukuphelela kombono wangaphakathi kaKristu ebonakala phakathi kwabantu baKhe lapho efeza isithembiso sesivumelwano sokuhlanganisa ubunkulunkulu nobuntu phezu kwesizukulwane sokugcina esikhethiweyo.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Umlando wokubekwa kophawu ogxile ophondweni lweRiphabhulikhi lwesilo somhlaba uqala ngesilo somhlaba sikhuluma ngoMthetho we-Patriot ngo-2001, futhi uphetha ngaleso sikhulumo esasimelelwe yiMithetho ye-Alien and Sedition ka-1798, okuthi encwadini yeSambulo isahluko seshumi nantathu, imelelwe njengesilo somhlaba esikhuluma njengodrako. IMithetho ye-Alien and Sedition ka-1798 imelela ukuphela komugqa owaqala ngokukhuluma kweSimemezelo Sokuzimela ngo-1776. Maphakathi naleso sikhathi somlando wesiprofetho, isilo somhlaba sakhuluma uMthethosisekelo ukuba usebenze ngo-1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Ukukhuluma kuka-1776 kuvumelana nokukhuluma koMthetho we-Patriot Act, kanti i-Alien and Sedition Acts imelela umthetho weSonto ozofika maduze e-United States. Phakathi nendawo yalowo mlando kufanele kube khona okunye ukukhuluma okuvumelana no-1789. Izwi lokuqala leSambulo ishumi nesishiyagalombili, amavesi okuqala kuya kwelesithathu, lichazwa ngokusobala njengelifikayo ngesikhathi izakhiwo ezinkulu zaseNew York City ziphonswa phansi. Izwi lesibili levesi lesine nalo lichazwa ngokusobala njengomthetho weSonto ozofika maduze. Womabili lawo mazwi angamazwi obuNkulunkulu, ngokuba womabili ayizwi lengelosi ezokhanyisa umhlaba ngenkazimulo yaYo, uDade White ayichaza njengengelosi yokuqala yeSambulo ishumi nane. UJesu wayeyingelosi yokuqala, futhi njalo ubonakalisa ukuphela kwento ngesiqalo sayo, ngakho futhi uyingelosi yesithathu, okuyiyona ngelosi ekhanyisa umhlaba ngenkazimulo yaYo.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Ingelosi yokuqala iphinde ivezwe eSambulweni isahluko seshumi, njengehla ngo-Agasti 11, 1840, ngaleyo ndlela ifanekisela ukwehla kwengelosi ngoSepthemba 11, 2001. USista White usho ngokuqondile ukuthi ingelosi eyehla esahlukweni seshumi “yayingeyena omunye ngaphandle kukaJesu Kristu.” Izwi lokuqala nelesibili leSambulo ishumi nesishiyagalombili, yizwi likaKristu. Lowo mlando ufanekiselwa ngu-1776, 1789, no-1798, lapho isilo somhlaba sakhuluma khona kathathu. Izwi likaKristu elikhuluma phakathi kwamazwi amabili eSambulo ishumi nesishiyagalombili, yilapho ekhuluma khona eSambulweni isahluko seshumi nanye.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Kwathi emva kwezinsuku ezintathu nengxenye umoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; ukwesaba okukhulu kwehlela phezu kwalabo ababebabona. Base bezwa izwi elikhulu livela ezulwini lithi kubo: Yenyukelani lapha. Benyukela ezulwini ngefu; izitha zabo zababona. IsAmbulo 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

NgoJulayi ka-2023, izwi elivela ezulwini (izwi likaKristu) laqala ukuvusa ofakazi ababili ababebulewe ezitaladini ngudrako ongakholelwa kuNkulunkulu, evela emgodini ongenasiphelo. Ngaleso sikhathi, izindaba ezihlobene noMthethosisekelo wase-United States zaba yisihloko sesiprofetho, ngokuba ezwini elilandelayo, elimelwe ngu-1798, uMthethosisekelo uyakugumbuqelwa ngokuphelele. Yileso naleso sezimpawu zendlela ezintathu zika-1776, 1789 no-1798, zihambisana namazwi amathathu obuNkulunkulu aphawulwe njengoSepthemba 11, 2001, uJulayi ka-2023, kanye nomthetho weSonto ozayo maduzane.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Lezo zinyathelo ezintathu zihambisana nezinyathelo ezintathu zosizi lwesithathu, olumeleka nguSepthemba 11, 2001, Okthoba 7, 2023 kanye nomthetho weSonto osuzofika maduze lapho icilongo lesikhombisa, eliyilo usizi lwesithathu, lifika ngokuzumayo ngehora “lokuzamazama komhlaba okukhulu”. Ngo-2023, kwaqala uguquko lwezimpondo zombili zesilo somhlaba, njengoba lumeleke iphupho eliyimfihlo lesithombe likaNebukadinesari. Iphupho likaNebukadinesari esahlukweni sesibili laliyimfihlo eyayingembulwa nguNkulunkulu yedwa, futhi wayembula kulabo ababedlule esivivinyweni sokuqala esimelelwa esahlukweni sokuqala sikaDaniyeli.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

UDaniyeli kanye nalaba abathathu abahloniphekileyo esahlukweni sokuqala, abaphumelela esivivinyweni sokuqala, babengabantu abakhetha ukudla ukudla kwasezulwini futhi benqaba ukudla kwaseBhabhiloni. Yibo labo abamelwa nguJohane eSambulweni isahluko seshumi, abathatha incwadi encane esandleni sengelosi, engeyena omunye ngaphandle kukaJesu Kristu, badla umlayezo oqukethwe kuyo. Yibo labo abakuJohane isahluko sesithupha, abakhetha ukudla inyama nokuphuza igazi lemana lasezulwini, okwalenqatshwa yileso esinye isigaba, esase siphenduka-ke sisuke kuKristu, singabe sisahamba naYe futhi kuze kube phakade, esahlukweni SESITHUPHA, ivesi LAMASHUMI AYISITHUPHA NESITHUPHA.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Kulowo mugqa uKristu wayefundisa eGalile, okusho “ihinge” noma “indawo yokuphenduka”. Lapho wethula umlayezo wemana yasezulwini, abafundi bakhe okwakufanele bayidle, njengoba noJohane wayeyidlile eSambulweni isahluko seshumi, nanjengoba noHezekeli wayeyidlile esahlukweni sesithathu, noJeremiya wayeyidlile esahlukweni seshumi nanhlanu. Umlando owawumelwe nguJohane eSambulweni isahluko seshumi, lapho edla incwadi encane, wawumela umlando wamaMillerite kusukela ngowe-1840 kuya kowe-1844, kodwa wawumela ngokuqondile kakhulu isikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane kunomlando wamaMillerite. Lokhu kuyabonakala kuleso sahluko ngemiyalelo uJohane ayinikezwa lapho etshelwa ukuba adle incwadi encane.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Ngase ngiya engelosini, ngathi kuyo: Nginike incwadi encane. Yase isithi kimi: Yithathe, uyidle iphele; iyakwenza isisu sakho sibe muncu, kodwa emlonyeni wakho iyakuba mnandi njengezinyosi. IsAmbulo 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Evesini, uJohane wayetshelwe kusengaphambili, ngaphambi kokuba athathe adle incwadi encane, ukuthi yimuphi umuzwa owawuzovezwa umlayezo awudlayo. AmaMillerite awazange aqonde kusengaphambili okuhlangenwe nakho okubabayo nokumnandi ekugcwalisekeni kwawo komlando kwesimboli sikaJohane somugqa wawo womlando wesiprofetho. Kodwa abayizinkulungwane eziyikhulu namashumi amane nane batsheliwe kusengaphambili, futhi kudingeka ukuba bazi. Lapho uJohane ebonisa noma umlando wenhlangano yengelosi yokuqala noma umlando wengelosi yesithathu, umlayezo uveza izigaba ezimbili zabakhulekeli, bese uphetha ngokudumazeka okubabayo. Lapho uJeremiya edla incwadi encane, wabe esenqaba ukuzihlanganisa “nomhlangano wabahleki bosulu.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Angihlalanga emhlanganweni wabaklolodeli, futhi angijabulanga; ngahlala ngedwa ngenxa yesandla sakho, ngoba ungigcwalisile ngentukuthelo. Jeremiya 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Ngesikhathi uHezekeli edla incwadi encane, watshelwa ukuba anikeze umlayezo kubavukeli bendlu ka-Israyeli, ababengeke balalele.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Wabuye wathi kimi: Ndodana yomuntu, yidla lokho okutholayo; yidla lo mqulu, uhambe uyokhuluma kuyo indlu ka-Israyeli.... Kepha indlu ka-Israyeli ayiyikukulalela; ngokuba ayiyikulalela mina; ngokuba yonke indlu ka-Israyeli inenkani futhi inhliziyo ilukhuni. Hezekeli 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Ngenkathi uKristu enikela ngesinkwa sasezulwini, esasinguyinyama yaKhe negazi laKhe, ebandleni lasekhaya laKhe eGalile, isigaba esamfulathela asibange sisahamba naYe futhi, futhi iqiniso lokuthi lokhu kwenzeka esahlukweni SESITHUPHA, evesini LAMASHUMI AYISITHUPHA NESITHUPHA, likhomba ukuthi ukudla kuyisivivinyo sokuqala senqubo yokuvivinya enezinyathelo ezintathu, eqala ngokwehla kwengelosi. Isivivinyo sesibili yilapho kubonakaliswa khona lezi zigaba ezimbili, kungaba umehluko kaHezekeli nendlu ka-Israyeli enenhliziyo elukhuni, noma izintombi ezihlakaniphile neziyiziwula zakuqala nasekupheleni kwe-Adventism, noma uJeremiya nebandla labaklolodayo, noma ngoDaniyeli namadoda amathathu ayigugu kuqhathaniswa nezazi zaseBabiloni esahlukweni sesibili sikaDaniyeli.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Emgqeni kaJohane isahluko sesithupha, ukufika eGalile kunguSepthemba 11, 2001. Umlayezo wokudla inyama nokuphuza igazi uwumlando ogcina ngokuholela emthethweni weSonto osuzofika maduzane. “Uyilokho okudlayo,” njengoba kufanekiswa nguDaniyeli nabangane bakhe abathathu abavelele esahlukweni sokuqala; futhi kuJohane isahluko sesithupha, labo abakhetha ukudla inyama kaKristu nokuphuza igazi laKhe baba ngumfanekiso walokho abakudlayo. Baba ngumfanekiso kaKristu, kuyilapho esinye isigaba esaphenduka sangabe sisahamba noKristu sabonakalisa umfanekiso wesilo. Esinye isigaba sasingumfanekiso woMdali, esinye singumfanekiso wendalo. UJohane isahluko sesithupha ungeza incazelo ethi “Galile” kuSepthemba 11, 2001, ngoba incazelo yayo ithi “ihinji”, ngaleyo ndlela kuphawulwe iphuzu lokuphenduka kubafundi. Ingabe babeyophendukela ekudleni kwasezulwini noma ekudleni laseBabiloni? Kusezindaweni zokuphenduka zesiprofetho lapho uKristu eveza khona ukukhanya kwesikhathi esilandelayo, njengoba kufanekiswa ukwehla kwaKhe ngo-2001, lapho umhlaba wakhanyiswa yinkazimulo yaKhe.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Kukhona izifundo okufanele zifundwe emlandweni wesikhathi esadlula; futhi kunakwa zona lezi, ukuze bonke baqonde ukuthi uNkulunkulu usebenza ngezindlela ezifanayo manje nalokho abelokhu enza ngaso sonke isikhathi. Isandla saKhe siyabonakala emsebenzini waKhe naphakathi kwezizwe manje, ngendlela efanayo ncamashi naleyo ebesilokhu sinjalo kusukela ivangeli liqala ukumenyezelwa ku-Adamu e-Edene.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Kukhona izikhathi eziyizimpambosi emlandweni wezizwe nowebandla. Ngokuphatha kukaNkulunkulu, lapho lezi zinkinga ezehlukene zifika, kunikezwa ukukhanya kwalowo mzuzu. Uma kwamukelwa, kuba khona inqubekela phambili yomoya; uma kwaliwa, kulandela ukuwohloka ngokomoya nokuphahlazeka komkhumbi. INkosi eZwini layo ivule umsebenzi wokuhlasela wevangeli njengoba wenziwa esikhathini esedlule, futhi uzokwenziwa esikhathini esizayo, kuze kube sengxabanweni yokugcina, lapho izinhlaka zikaSathane ziyokwenza umnyakazo wazo wokugcina omangalisayo.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

UNkulunkulu usebenza njalo ngemigqa efanayo yomlando odlule, futhi akaguquki neze. Kukhona “izindawo zokujika” (Galilee), eziyizi “zikhathi ezibucayi,” futhi kulezo “zindawo zokujika” “ukunikhanyiselwa kwaleyo nkathi kunikezwa.” Ukukhanya kwenkathi yokubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane kwanikezwa esikhathini esibucayi esaqala ngoSepthemba 11, 2001. Uma lokho kukhanya “kwamukelwa, kuba khona intuthuko yokomoya; uma kwaliwa, kulandela ukuwohloka kokomoya nokuphahlazeka komkhumbi.” Ukukhanya kuveza izigaba ezimbili zabakhulekeli. Ukukhanya okulandela indawo yokujika kumelela umlayezo oveza izigaba ezimbili zabakhulekeli.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Isahluko sesibili sikaDaniyeli sibonisa uvivinyo lwesibili, uvivinyo olulandela uvivinyo lokudla lwesahluko sokuqala. Evesini lokuqala lesahluko sokuqala sikaDaniyeli, uJuda wayesanda kunqotshwa nguNebukadinesari, owabe eseba ngumbuso wokuqala wesiprofetho seBhayibheli. Kwakuyisikhathi sokuphenduka emlandweni wezizwe nowebandla, kwakuyinkinga enkulu, kwase kunikezwa ukukhanya kovivinyo lokudla. UDaniyeli nalabo abathathu abahloniphekileyo baludlula uvivinyo, kwathi esahlukweni sesibili baphinda bamele labo abadlula uvivinyo lwesibili. Uvivinyo lwesibili lwaluwuvivinyo mayelana nemfihlo okungekho muntu, ngisho noNebukadinesari uqobo, owayeyazi.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Uphawu lwesivivinyo lwaluyisithombe sephupho likaNebukhadinezari. Kwakuyisivivinyo sokuphila nokufa ngokuphathelene nesithombe okwakungekho muntu owayesazi. Leso sithombe sakhomba imibuso yesiprofetho seBhayibheli, futhi ezahlukweni zesikhombisa nezesishiyagalombili zikaDaniyeli, leyo mibuso efanayo kaDaniyeli isahluko sesibili imelwe njengezilwane. Isivivinyo sikaNebukhadinezari sasisiyisivivinyo “somfanekiso wezilwane”, okuthi ezinsukwini zokugcina senzeke ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Ezinsukwini zokugcina, ukwakheka komfanekiso wesilo kuwuvivinyo olukhulu lwabantu bakaNkulunkulu, abamelwe nguDaniyeli kanye nalaba abathathu abafanelekayo. Kuyisivivinyo okumelwe basiphumelele ngaphambi kokuba babekwe uphawu, ngakho-ke kuwumyalezo wokuvivinya wokubekwa uphawu oveza noma isigaba esamukela uphawu lukaNkulunkulu futhi sibonakalise umfanekiso kaNkulunkulu, noma isigaba esamukela uphawu lwesilo, ngakho-ke sibonakalise umfanekiso wesilo. KuDaniyeli isahluko sesibili umyalezo womfanekiso wesilo wawubekwe uphawu kwaze kwaba emlandweni lapho uba umbuzo wokuphila nokufa. Umfanekiso kaNebukadinesari waqondwa kahle ngamaMillerite, kodwa emlandweni wokubekwa uphawu iqiniso eliyimfihlo elixhumene nomfanekiso kaNebukadinesari liyavulwa uphawu, kodwa kuphela kulabo abemukele umyalezo owawufanele udliwe lapho kufika isikhathi sokuphenduka kwezinto.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Lokho kudla kungumyalezo wemvula yamuva owaqala lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla, futhi umyalezo wemvula yamuva uyindlela yokufundisa yomugqa phezu komugqa. Ngaphandle kokudla lelo qiniso, umyalezo oyimfihlakalo wokwakheka komfanekiso wesilo awunakubonwa.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

UEllen White “waboniswa ngokucacile ukuthi umfanekiso wesilo wawuyokwakhiwa ngaphambi kokuba isikhathi somusa sivalwe.” Umlayezo wokwakheka komfanekiso wesilo kuDaniyeli isahluko sesibili umelela ukwakheka komfanekiso owawuyobonakala kuphela emlandweni owalandela “inguquko enkulu”, lapho ukukhanya kwakuyobe sekunikezwa khona. Okwamanje okuqondwayo ngomfanekiso kaNebukhadinezari ukuthi awuzange umane ukhombise imibuso emine yokuqala yesiprofetho seBhayibheli kuphela, kodwa wakhomba yonke imibuso eyisishiyagalombili, futhi lokho kuqonda kuveza ukwakheka okusha komfanekiso wesilo.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Lelo qiniso likhomba ukuthi isilo sesishiyagalombili singesesikhombisa, futhi liqhubeka likhomba ukuthi i-United States, eqala ngokwakha umfanekiso wesilo, bese kuthi ngemva kwalokho iphoqe umhlaba wonke ukuba wenze okufanayo, iyoba nesici esiyisiprofetho sesilo eyakha umfanekiso waso. Lowo mfanekiso uhlanganisa ukuthi singesesishiyagalombili, esingesesikhombisa, futhi emlandweni wamazwi amathathu kaKristu, siphawula iphuzu lokuphenduka lango-September 11, 2001, izwi lika-2023 elibiza amathambo omile, afileyo ofakazi ababili ukuba ame ngezinyawo zawo, kanye nezwi lobizo lokuphuma eBabiloni.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Izwi lika-2023 yilona zwi elikhomba imfihlakalo yesithombe sikaNebukhadinezari nokuthi sikhuluma nini.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

UMhla ziyi-11 kuMandulo, 2001, umelela inkathi eqala lapho, iphele ngoJulayi 18, 2020. Inkathi yezwi lesibili esahlukweni seshumi nanye, imelela inkathi esukela kuJulayi 18, 2020, kuze kube sezwini lesithathu emthethweni weSonto osuzofika maduzane. Inkathi yesibili eqala ngoJulayi 18, 2020, ihlanganisa uphawu lwendlela lukaNovemba 3, 2020, kanye nophawu lwendlela lukaJanuwari 6, 2021, lapho labo ababebulele ofakazi ababili baqala ukujabula nokuthumelana izipho, futhi ihlanganisa noJulayi, 2023, lapho izwi lasehlane laqala ukuzwakalisa isixwayiso secilongo lesikhombisa.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Ezingwini zomfula iKhebari, uHezekeli wabona isivunguvungu sibonakala sengathi sivela enyakatho, ‘ifu elikhulu, nomlilo ozigoqayo, nokukhanya kwakulizungezile, kuphuma phakathi kwalo okunjengombala wenhlaka.’ Inqwaba yamasondo, ephambana elinye nelinye, yayihanjiswa yizidalwa eziphilayo ezine. Phezulu ngaphezu kwakho konke lokhu ‘kwakukhona okufana nesihlalo sobukhosi, kunjengokubonakala kwetshe lesafire; phezu kwalokho okufana nesihlalo sobukhosi kwakukhona okufana nokubonakala komuntu phezu kwaso.’ ‘Kwase kubonakala emakerubi isimo sesandla somuntu ngaphansi kwamaphiko awo.’ Hezekeli 1:4, 26; 10:8. Amasondo ayeyinkimbinkimbi kakhulu ngokuhleleka kwawo kangangokuba ekuqaleni ukubukwa kwawo kwakubonakala kuyindida; kodwa ayanyakaza ngokuvumelana okuphelele. Izidalwa zasezulwini, ezazisekelwa futhi ziqondiswa yisandla esingaphansi kwamaphiko amakerubi, zazinyakazisa la masondo; phezu kwazo, esihlalweni sobukhosi sesafire, kwakukhona oPhakade; futhi nxazonke zesihlalo sobukhosi kwakukhona uthingo lwenkosazana, uphawu lwesihe sikaNkulunkulu.”

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Njengoba ukusonteka okuyinkimbinkimbi okufana nesondo kwakungaphansi kokuqondisa kwesandla esasingaphansi kwamaphiko amakherubi, kanjalo nokuhlangana okuyinkimbinkimbi kwezehlakalo zabantu kungaphansi kokulawula kukaNkulunkulu. Phakathi kombango nesiphithiphithi sezizwe, Yena ohlezi ngaphezu kwamakherubi usaqondisa izindaba zomhlaba.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Umlando wezizwe ezathi, zilandelana, zahlala isikhathi nendawo ezazizabelwe, zingazi lutho ngokufakaza eqinisweni zona uqobo ezazingayazi incazelo yalo, uyakhuluma kithi. Kuyo yonke isizwe nakuwo wonke umuntu wanamuhla uNkulunkulu ubabele indawo ecebeni laKhe elikhulu. Namuhla abantu nezizwe bayalinganiswa ngentambo yokumisa esesandleni saLowo ongenzi phutha. Bonke, ngokuzikhethela kwabo, banquma isiphetho sabo, futhi uNkulunkulu ubusa phezu kwakho konke ukuze kufezeke izinhloso zaKhe.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> “Umlando lowo OMKHULU NGINGUYE awubekile ezwini laKhe, ehlanganisa isixhumanisi ngesixhumanisi ochungechungeni lwesiprofetho, kusukela ephakadeni lasemandulo kuze kube ephakadeni elizayo, usitshela ukuthi simi kuphi namuhla ekuqhubekeni kwezikhathi, nokuthi yini engalindelwa esikhathini esizayo. Konke lokho isiprofetho esakubikezela ukuthi kuyokwenzeka, kuze kube yisikhathi samanje, kulandelwe emakhashini omlando, futhi singaqiniseka ukuthi konke okusasele ukuba kuze kuyokwenzeka kuyogcwaliseka ngokohlelo lwakho.” Education, 177, 178.

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