The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Isitshixo sokuchonga iRashiya njengamandla aqalisa imfazwe yaseUkraine ngowama-2014 “yinqaba,” eyintloko, okanye ikomkhulu lobukumkani. Itempile yomntu iquka intloko nomzimba. Intloko yindalo ephakamileyo, yaye umzimba yindalo esezantsi. “Amaxesha asixhenxe” aphela ngowe-1844, ayeza ke adityaniswe neYerusalem, eyayiyintloko yakwaYuda. Etempileni eseYerusalem kwakukho itrone yokumkani, oyintloko yeYerusalem, eyayiyintloko yakwaYuda. Umanyano loButhixo nobuntu, olumele ukutywinwa kwekhulu elinamashumi amane anesine amawaka, lumele ukwamkela “ingqondo kaKristu.” Ingqondo yindalo ephakamileyo, yaye ngoko ke “yintloko.”
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Xa abo bamelwe nguDaniyeli bebona umbono wobubhinqa obubangela ukuba baguqulwe babe ngumfanekiso kaKristu, baye bamkela ingqondo kaKristu, onguAdam wesibini, nowomoya. Ngelo xesha ingqondo yabo yokoqobo yenyama, abayizuzayo kuAdam wokuqala emva kokuba ewile waza wajika umyalelo wendalo yakhe, iyabethelelwa emnqamlezweni. Ingqondo yenyama elwa nomthetho kaThixo, abayifumanayo kungekho kukhetha kwabo ekuzalweni kwabo, ithatyathelwa indawo yingqondo kaKristu, abayifumana ngokhetho lwabo, ethobela ngokugqibeleleyo umthetho kaThixo. Ingqondo yabo entsha, nengqondo kaKristu, zize zibe yingqondo enye, yaye zombini zihlala kunye etroneni ezindaweni zasezulwini. Kukho indawo ngaphakathi etempileni apho itrone kaThixo ikhoyo khona, yaye abantu, abadaliweyo ngokomfanekiso kaThixo, banendawo ethile ngaphakathi etempileni, eyenzelwe ubukho bukaThixo.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Loo ndawo ayikho kwimvelo yabo esezantsi, emelwe bubukumkani basemantla. Ikwindawo emelwe bubukumkani basemazantsi, yona leyo apho uThixo wakhetha ukubeka igama laKhe khona, elingumlinganiswa waKhe. Le ndawo iseYerusalem; kodwa njengoko iYerusalem ilikomkhulu lakwaYuda, iYerusalem yintloko, kanti intloko yekomkhulu ngukumkani. Kwaye iYerusalem yakhethwa ukuba ibe likomkhulu, kodwa kwangokunjalo yakhethwa ukuba ibe yindawo apho uThixo wayeya kubeka itempile yaKhe khona. Wandula ke etempileni yaKhe wabeka itrone yaKhe. Ubukumkani basemazantsi bumele imvelo yomntu ephakamileyo, kodwa bukwanendawo ekhethekileyo yesihlalo sobukhosi sikakumkani. USister White ubiza loo ndawo ngokuba “yinqaba” yomphefumlo. Inqaba, ngokwenkcazo yayo, yinqaba yokhuselo.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Intliziyo yonke imele ukunikwa kuThixo, kungenjalo inyaniso kaThixo ayiyi kuba namandla okungcwalisa ubomi nesimilo. Kodwa yinyaniso ebuhlungu into yokuba abaninzi abavuma igama likaKristu abangazange bazinikele iintliziyo zabo kuye ngokulula. Abazange bakhe bafumane ukutyunyuzwa kwentliziyo okuhambelana nokuzinikela okupheleleyo kwiimfuno zobuKristu, yaye isiphumo soko kukuba amandla aguqulayo enyaniso akakho ebomini babo; impembelelo enzulu, ethambisayo yothando lukaKristu ayibonakali ebomini nasesimilweni. Kodwa bekunokwenziwa umsebenzi onjani wokondla umhlambi kaThixo ukuba abalusi abangaphantsi babebethelelwe emnqamlezweni kunye noKristu, yaye bephila kuThixo ukuze basebenzisane noMalusi Oyintloko womhlambi! UKristu ubizela abantu ukuba basebenze njengoko wasebenza yena. Kukho imfuneko yobungqina obunzulu ngakumbi, obunamandla ngakumbi, obunyanzelisayo ngakumbi ngamandla enyaniso njengoko ebonakala ebungcweleni obusebenzayo bobomi babo bavumayo ukuba bayayikholwa. Uthando loMsindisi emphefumlweni luya kukhokelela kutshintsho olucacileyo kwindlela abasebenzi abasebenzela ngayo imiphefumlo yabo batshabalalayo. Xa inyaniso ithabatha inqaba yomphefumlo, uKristu ubekwa etroneni entliziyweni, yaye ngoko ke ummeli ongumntu unokuthi, ‘Ndibethelelwe emnqamlezweni kunye noKristu; kodwa ndiyaphila; kanti asindim, nguKristu ophila kum; nobomi endibuphilayo ngoku enyameni ndibuphila ngokholo kuNyana kaThixo, owandithandayo, wazinikela ngenxa yam.’” Review and Herald, Oktobha 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“Inqaba yomphefumlo” yindawo apho “uKristu ehleli etroneni.” Ukuhlaliswa kukaKristu etroneni kufezekiswa xa inyama ibethelelwa emnqamlezweni, yaye inyama ngokokuchazwa kukaPawulos yindalo esezantsi, yaye iyibukumkani basemantla. Kungenxa yoko le nto isiprofeto sobukumkani basemantla safikelela kuphela ku-1798. Indalo esezantsi ayinakudityaniswa nobuThixo, imele iguqulwe ngephanyazo lesiqhwanyazo seliso ekufikeni kwesibini. Ubukumkani basemzantsi, obabune “ntloko” eyayiyiYerusalem, kunye “nentloko” eyayiyingcwele, bafikelela ku-1844, kuba babemela indalo ephezulu eyayinokukhetha ukubethela inyama emnqamlezweni ize ngokholo ingene enqabeni yeNdawo Engcwele Kakhulu, ize ihlale etroneni noKristu. Indawo apho oko kudityaniswa, nolo kuhlaliswa etroneni kwenzeka khona, ikwinqaba yetempile yomntu. Ivesi yeshumi yesahluko seshumi elinanye ichaza intloko njengenqaba, kodwa loo nyaniso imiselwa kuphela ngobungqina bukaIsaya, obufuna ukuba inyaniso engenginqaba (inqaba eyomeleleyo), iqondwe kwizicelo zayo zangaphandle nezangaphakathi.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
“Ilizwi likaThixo malibe kukutya kwethu kokomoya. ‘Ndim isonka sobomi,’ watsho uKristu; ‘ozayo kum akasayi kuze alambe; nalowo ukholwayo kum akasayi kuze anxanwe.’ Ihlabathi liyatshabalala ngenxa yokuswela inyaniso ecocekileyo, engangxengwanga. UKristu uyinyaniso. Amazwi akhe ayinyaniso, yaye anentsingiselo enzulu ngakumbi kunaleyo ibonakala phezu komhlaba, nexabiso elingaphaya kwembonakalo yawo engenazigwagwiso. Iingqondo ezivuselelweyo nguMoya oyiNgcwele ziya kulibona ixabiso lala mazwi. Xa amehlo ethu etyatyekwe ngesithambiso samehlo esingcwele, siya kukwazi ukuqaphela amatye anqabileyo enyaniso, nangona enokuba engcwatywe ngaphantsi komphezulu.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Inyaniso ithambile, icocekile, iphakame. Xa ibumba isimilo, umphefumlo uyakhula phantsi kwempembelelo yayo yobuthixo. Imini ngemini inyaniso imele yamkelwe entliziyweni. Ngaloo ndlela siyawadla amazwi kaKristu, awathi yena angumoya nobomi. Ukwamkelwa kwenyaniso kuya kwenza wonke oyamkelayo abe ngumntwana kaThixo, indlalifa yezulu. Inyaniso exatyiswayo entliziyweni ayisosibhalo sibandayo, esifileyo, kodwa ingamandla aphilayo.
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Inyaniso ingcwele, ingokaThixo. Yomelele yaye inamandla ngakumbi kunayo nayiphi na enye into ekubunjweni kwesimilo ngokomfanekiso kaKristu. Kuyo kukho ukuzala kovuyo. Xa ixatyisiwe entliziyweni, uthando lukaKristu lukhethwa ngaphezu kothando lwanoma nguwuphi na umntu. Obu bubuKristu. Olu luthando lukaThixo emphefumlweni. Ngale ndlela inyaniso enyulu, engenakuxutywa nanto, ithabatha inqaba ephambili yobukho. La mazwi ayazaliseka, ‘Ndoninika nentliziyo entsha, ndifake umoya omtsha phakathi kwenu.’ Kukho ubungangamsha ebomini balowo uphilayo aze asebenze phantsi kwempembelelo ephilisayo yenyaniso.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Loo mbono wembali yesiprofeto kuDaniel isahluko seshumi elinanye iqala xa ivesi yesibini, kunye nomongameli wesithandathu nonobutyebi obukhulu, zihambelana nentloko, enguRashiya kwiivesi zeshumi elinanye ukuya kweleshumi elinesihlanu. Kulo mbali umongameli wesithandathu uya kuba ngowesibhozo ophuma kwabasixhenxe, yaye uya kulawula xa ibandla norhulumente eUnited States behlangana, baze bagqibe uhenyuzo lwabo olungcwele ngokungengcwele kwivesi yeshumi elinesithandathu, kumthetho weCawa oza kufika kungekudala.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Umqondiso oya kuthi ngelo xesha uphakanyiswe uya kudana aze afe kangangesithuba seentsuku ezintathu ezinesiqingatha, nto leyo ethi, kuDaniel ishumi, ibe ziintsuku ezingamashumi amabini ananye. Ekupheleni kweentsuku ezingamashumi amabini ananye zokuzila kukaDaniyeli, oko kukuthi ekupheleni kweentsuku ezintathu ezinesiqingatha zokufa esitratweni kwamangqina amabini, abangabo abo basentilini kaHezekile, abangamathambo omileyo afileyo—kukho umyalezo wesiprofeto obuyisela abafileyo ebomini. Loo nkqubo kuDaniel isahluko seshumi, imelwe ngamanyathelo amathathu.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
Ke kaloku ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndingaselunxwemeni lomlambo omkhulu, onguHidekeli; ndaphakamisa amehlo am, ndakhangela, nanko ke umntu othile embethe ilinen, esinqeni sakhe ebhinqe igolide ecocekileyo yaseUfaz. Nomzimba wakhe ubunjengeberile, nobuso bakhe bunjengokubonakala kombane, namehlo akhe enjengezibane zomlilo, neengalo zakhe neenyawo zakhe zifana ngobukhazikhazi nobhedu olubengezelisiweyo, nezwi lamazwi akhe linjengezwi lesihlwele. Mna ke Daniyeli ndedwa ndawubona umbono; kuba amadoda ayekunye nam akawubonanga umbono; kodwa abanjwa kukungcangcazela okukhulu, aza abaleka, azimela. Ngenxa yoko ndashiyeka ndedwa, ndawubona lo mbono mkhulu, akwabakho mandla aseleyo kum; kuba ubuhle bam baphenduka kum baba kukonakala, andaza ndasala ndingenamandla. Kanti ndeva izwi lamazwi akhe; kwathi ke, ndakuva izwi lamazwi akhe, ndaba sebuthongweni obunzulu ngobuso bam, ubuso bam bujolise emhlabeni. Nanko ke, isandla sandichukumisa, sandimisa ngamadolo am nangeentende zezandla zam. Sathi kum, Daniyeli, ndoda ethandwa kakhulu, waqonde amazwi endiwathetha kuwe, ume ngeenyawo; kuba ngoku ndithunyelwe kuwe. Yathi yakuthetha loo lizwi kum, ndema ndingcangcazela. Yandula yathi kum, Musa ukoyika, Daniyeli; kuba kususela kumhla wokuqala owawubeke ngawo intliziyo yakho ekuqondeni nasekuzithobeni phambi koThixo wakho, amazwi akho aviwe, yaye ndize ngenxa yamazwi akho. Ke umthetheli wobukumkani basePersi wandixhathisa iintsuku ezimashumi mabini ananye; kodwa nanko uMikayeli, omnye wabathetheli abaziintloko, weza kundinceda; ndaza ndahlala khona nookumkani basePersi. Ngoku ndize kukwenza uqonde oko kuya kubahlela abantu bakowenu ngemihla yokugqibela; kuba umbono useza kuba ngowemihla emininzi. Daniyeli 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
UDaniyeli usekupheleni kweentsuku ezingamashumi amabini ananye zokulila kwakhe xa ebona umbono kaKristu, aze eve amazwi kaKristu. Umbono weLizwi likaThixo elibonakalayo nelithethiweyo uvelisa ukwahlulwa kweendidi ezimbini, yaye uDaniyeli wayefile esitratweni, kuba waye “elele ubuthongo obunzulu.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Wazitsho ezi zinto; waza emva koko wathi kubo, UMhlobo wethu uLazaro ulele; kodwa ndiya khona, ukuze ndimvuse ebuthongweni. Ngoko ke abafundi bakhe bathi, Nkosi, ukuba ulele, uya kuphila. Noko ke uYesu wayethetha ngokufa kwakhe; kodwa bona bacinga ukuba uthetha ngokuphumla kokulala. Waza uYesu wathi kubo ngokuselubala, ULazaro ufile. Yohane 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Waza uDaniyeli wachukunyiswa nguGabriyeli okokuqala, owamxelela ngomzabalazo wezopolitiko owawusenzeka ngoxa uDaniyeli wayefile (elele), kwanokuba ngoku wayeza kunika intsingiselo yombono owawusandul’ ukuguqula uDaniyeli abe semfanekisweni kaKristu. Emva koko wayeza kuchukunyiswa okwesibini, nguKristu ngokwaKhe.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Ke kaloku akuba ethethile kum amazwi anjalo, ndabhekisa ubuso bam emhlabeni, ndaza ndaba sisimumu. Yabonani ke, ofana nomfanekiso woonyana babantu wachukumisa imilebe yam; ndaza ndawuvula umlomo wam, ndathetha, ndathi kulowo wayemi phambi kwam, Nkosi yam, ngenxa yalo mbono iintlungu zam zindehlele, yaye andinawo amandla aseleyo. Kuba umkhonzi wale nkosi yam angathini na ukuthetha nale nkosi yam? kuba mna, kwaoko akusasekho mandla kum, kwanokuphefumla akusekho kum. Daniyeli 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Oku kuyahambelana nesiprofeto sokuqala sikaHezekile kwisahluko samashumi amathathu anesixhenxe, kuba kwezo ziprofeto zibini uHezekile awaxelelwa ukuba azivakalise kumathambo afileyo asentilini, esokuqala senza imizimba, kodwa ngelo xesha yona ayikabi nawo umphefumlo, kwanokuba ayikabi namandla omkhosi omkhulu. Sisiprofeto sesibini sikaHezekile apho imizimba yamkela khona umphefumlo ovela emimoyeni emine ize ime njengomkhosi omkhulu, yaye ekuchukumisweni kwesibini kukaDaniyeli, “akwasala mandla kum, kungekho nomphefumlo useleyo kum.” Emva koko uDaniyeli uphinda achukunyiswe kwakhona okwesithathu xa kujongwa konke, yaye okwesibini nguGabriyeli.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Kwabuya kwafika omnye, owayefana nenkangeleko yomntu, wandichukumisa, wandomeleza, Wathi, Mfo othandwa kakhulu, musa ukoyika; uxolo malube kuwe; yomelela, ewe, yomelela. Ke kaloku, akuba ethethile kum, ndomelezwa, ndathi, Makathethe inkosi yam; kuba undomelezile. Daniyeli 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Ukuchukumisa kwesithathu kukaDaniyeli sisiprofeto sesibini sikaHezekile, esizisa imizimba ukuba ime ngeenyawo zayo njengomkhosi omkhulu onamandla. Isiprofeto sakhe sibhekiswa kubantu abavumayo ukuba bafile, kuba babesezililini, njengoko wayenjalo uDaniyeli.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Waza wathi kum, Profeta emoyeni, profeta, nyana womntu, uthi emoyeni, Itsho iNkosi uYehova ukuthi; Yiza uvela emimoyeni yomine, wena mphefumlo, uphefumlele aba babuleweyo, ukuze baphile. Ndaprofeta ke njengoko wayendiyalele; waza umphefumlo wangena kubo, baphila, bema ngeenyawo zabo, baba ngumkhosi omkhulu gqitha. Waza wathi kum, Nyana womntu, la mathambo ayindlu yonke kaSirayeli; khangela, bathi, Amathambo ethu omile, nethemba lethu liphelile; sinqunyulwe ngokwethu. Hezekile 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
INkosi iyalela uHezekile ukuba aprofete, ibe ibaxelela ukuba ubungqina bendlu kaSirayeli kukuba bafile, bengenathemba, yaye banqunyulwe. Bayalila, njengokuba wayenjalo uDaniyeli, ngenxa yokuba bedanisiwe sisiprofeto esasilelayo sikaJulayi 18, 2020, yaye kuloo meko, uHezekile uxelelwa ukuba aprofete.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Ngoko ke profeta, uthi kubo, Itsho iNkosi uYehova ukuthi; Yabonani, bantu bam, ndiya kuvula amangcwaba enu, ndininyuse emangcwabeni enu, ndininise ezweni lakwaSirayeli. Nize nazi ukuba ndinguYehova, ekubeni ndiwavulile amangcwaba enu, bantu bam, ndaninyusa emangcwabeni enu, ndibeke umoya wam kuni, niphile, ndininze ezweni lenu: nize nazi ukuba mna Yehova ndikuthethile oko, ndakwenza; utsho uYehova. Hezekile 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
INkosi, enguMikayeli isiphatha-zingelosi, ivula amangcwaba abo; aze amangqina amabini eSityhilelo ishumi elinanye, athi ke avuswe aze anikwe uMoya oyiNgcwele, aze eme ngeenyawo, kanye njengoko uMoya oyiNgcwele wanikwa abo bema ngeenyawo xa bakhutshwa emangcwabeni abo kwisiprofeto sesibini sikaHezekile.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Yaye emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; laye uloyiko olukhulu lwehlela abo babebabonile. ISityhilelo 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Abo bangqina babini bamelwe njengoMoses noEliya, yaye noMoses wavuswa kwelabafileyo lilizwi lengelosi enkulu.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Kodwa uMikayeli isiphatha-zingelosi, ekubonisaneni kwakhe noMtyholi ephikisana ngawo umzimba kaMoses, akazange abe nabuganga bokumtyhola ngesityholo esigcwele isithuko, koko wathi, INkosi mayikukhalimele. Yuda 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
UMikayeli, iNkosana nengelosi enkulu, nguYe owafika wanceda uGabriyeli kuDaniyeli isahluko seshumi, yaye lilizwi laKhe elibizela amadoda nabafazi ebomini.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Ngokuba iNkosi ngokwayo iya kuhla ivela emazulwini inentswahla, ngelizwi lesiphatha-zingelosi, nangexilongo likaThixo; baze abafileyo abakukuKristu bavuke kuqala. 1 Tesalonika 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Ukuchukunyiswa okuthathu kukaDaniyeli kumela utshintsho lwentshukumo yaseLawodikea yengelosi yesithathu, lisiya kwintsingiselo yentshukumo yaseFiladelfiya yengelosi yesithathu; yaye kuDaniyeli ishumi, umbono ozalisekisa olo tshintsho ukusuka kumfanekiso waseLawodikea usiya kumfanekiso waseFiladelfiya, umelwe yimbali yesiprofeto emelwe kwisahluko seshumi elinanye. Loo mbono umelwe nguHezekile njengombono wobuSilamsi wobubi besithathu. Ngo-2014, iRashiya yaqalisa imfazwe yesibini yabameli. Ngo-2015, oyena mongameli usisityebi waqalisa iinzame zakhe zokuba ngumongameli wesithandathu.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Ngo-2020, loo mongameli, emele uphondo lweRiphabhlikhi, wabulawa lirhamncwa elingakholelwayo kuThixo, “elivukileyo,” eliphuma enzonzobileni engenasiphelo, yaye kwangaloo nyaka uphondo lobuProtestanti baseLawodike nalo lwabulawa. Ngo-2023, omabini la maphondo abuyela ebomini, omabini eqalisa inguqu yawo eya kwelesibhozo eliphuma kwawesixhenxe. Elinye litshintshela emfanekisweni wezopolitiko werhamncwa njengoko iCawa noRhulumente zidibaniswa eUnited States, yaye elinye uphondo litshintshela lisuka emfanekisweni weLawodike lisiya emfanekisweni kaKristu. Omabini aya kuphakanyiswa emthethweni weCawa oza kufika kungekudala. Elinye liya kuba “ngu-Aleksandire Omkhulu”, ukumkani oyintloko wookumkani abalishumi abanika ubukumkani babo besixhenxe kwihenyukazi laseRoma, yaye elinye liphakanyiswe njengomqondiso.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Umbono ovelisa zombini ezi nguqu zembali etyhilwa phakathi koSeptemba 11, 2001 nomthetho weCawa. Ivesi yeshumi elinanye, yesahluko seshumi elinanye sikaDaniyeli, ichongwe ngokukodwa ngaphakathi komxholo wokuba ukuba aniyi kukholwa, anisayi kuqiniseka.
We will continue this study in the next article.
Siza kuqhubeka esi sifundo kwinqaku elilandelayo.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Imithetho yeBhayibhile mayibe sisikhokelo sobomi bemihla ngemihla. Umnqamlezo kaKristu mawube ngumxholo, uveza izifundo esimele ukuzifunda nokuzisebenzisa. UKristu makangeniswe kuzo zonke izifundo, ukuze abafundi basele ulwazi lukaThixo baze bammelise ngesimilo. Ubuhle baKhe obugqwesileyo mabube sisifundo sethu ngexesha langoku kwanasephakadeni. Ilizwi likaThixo, elathethwa nguKristu kwiTestamente eNdala nakwiTestamente eNtsha, sisonka esivela ezulwini; kodwa okuninzi okubizwa ngokuba yinzululwazi kunjengezitya eziyimveliso yokuqanjwa kwabantu, ukutya okungcolisiweyo; asiyomana eyinyaniso.
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
“Ezwini likaThixo kufumaneka ubulumko obungenakuthandatyuzwa, obungapheliyo—ubulumko obungavelanga kwinto enomda, kodwa engqondweni engenamda. Kodwa inxalenye enkulu yoko uThixo akutyhileyo eLizwini lakhe imnyama ebantwini, ngokuba amatye anqabileyo enyaniso angcwatyelwe phantsi kwenkunkuma yobulumko babantu nesithethe. Kwabaninzi ubuncwane beLizwi buhlala bufihlakele, kuba abukhange bufunwe ngokuzingisa okunyanisekileyo de kwaqondwa imiyalelo yegolide. ILizwi limele ukuphandwa ukuze licocwe lize lilungise abo balamkelayo ukuba babe ngamalungu osapho lwasebukhosini, abantwana boKumkani wasezulwini.
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
“Ukufundwa kwelizwi likaThixo makuthabathe indawo yokufundwa kwezo ncwadi ziye zakhokelela iingqondo kwimfihlakalo engaziwayo zaza zaza zabakhwebula enyanisweni. Imigaqo yalo ephilayo, elukiweyo ebomini bethu, iya kuba sisikhuselo sethu ezilingweni nasekuhendweni; umyalelo walo wobuthixo kuphela kwendlela eya empumelelweni. Njengoko uvavanyo luza kuwo wonke umphefumlo, kuya kubakho ukreqo lokuwexuka. Abanye baya kubonakala bengabangcatshi, benoburhalarhume, beziphakamisa, bezanelisa ngokwabo, baze bajike enyanisweni, benze ukuphukelwa lukholo. Kutheni na? Kuba abazange baphile ‘ngawo onke amazwi aphuma emlonyeni kaThixo.’ Abazange bembe nzulu, benza isiseko sabo saqina.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Xa amazwi eNkosi, athethwa ngabathunywa baYo abakhethiweyo, eziswa kubo, bayakrokra baze bacinge ukuba indlela yenziwe yaxinanisa gqitha. Kwisahluko sesithandathu sikaYohane sifunda ngabanye ababegqalwa njengabafundi bakaKristu, kodwa abathi, xa inyaniso ecacileyo yaziswa kubo, bangakholiswa baza abangabe besahamba naYe. Kwangokunjalo naba bafundi bangaphezulu komphezulu nabo baya kumfulathela uKristu.” Testimonies, volume 6, 132.