As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.
Njengoko siqalisa ukufundisisa imbali efihlakeleyo siya kuqwalasela yomibini imigca yesiprofeto, yangaphakathi neyangaphandle, ngoku eqondwayo njengehambelana nembali ukusuka kwixesha lesiphelo elikwindinyana yamashumi amane kuse eMthethweni weCawa okwindinyana yamashumi amane ananye. Umgca wangaphakathi waloo mbali yesiprofeto uphawulwa yincwadi yeSityhilelo kwisahluko seshumi elinanye nendinyana yeshumi elinanye. Umgca wangaphandle uphawulwa yincwadi kaDaniyeli kwisahluko seshumi elinanye nendinyana yeshumi elinanye. Umgca wangaphandle kaDaniyeli 11—indinyana 11 wafika embalini ngowama-2014, yaye umgca wangaphakathi weSityhilelo 11—indinyana 11 wafika embalini ngoDisemba 31, 2023. Umgca wangaphandle umele uphondo lweRiphabhlikhi lwerhamncwa lomhlaba, yaye umgca wangaphakathi umele uphondo lwamaProtestanti lwerhamncwa lomhlaba.
The United States
I-United States
The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.
Incwadi yeSityhilelo ichonga uhlanga olunye oluphambili njengombandela wemihla yokugqibela. Olo hlanga lirhamncwa lasemhlabeni elinyanzelisa ihlabathi lonke ukuba linqule irhamncwa laselwandle lobupopu. Incwadi yeSityhilelo ichonga uhlanga olunye oluphambili, umanyano olunye lwezizwe ezilishumi, kunye necawa enye yomgunyathi. Uhlanga yi-United States, irhamncwa lasemhlabeni lesahluko seshumi elinesithathu; icawa yomgunyathi lirhamncwa laselwandle lesahluko seshumi elinesithathu; yaye umanyano lwezikumkani ezilishumi zobubi ngokweBhayibhile yi-United Nations. La mandla mathathu, amelwe njengenamba, irhamncwa, nomprofeti wobuxoki kwiSityhilelo ishumi elinesithandathu, akhokelela ihlabathi eArmagedon.
They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.
Ngamnye kubo uchongiwe kuDaniyeli ishumi elinanye, iivesi ezingamashumi amane ukuya kwamashumi amane anesihlanu, apho ibandla lomgunyathi lifikelela esiphelweni salo phakathi kweelwandle nentaba engcwele ezukileyo kwivesi yamashumi amane anesihlanu, nto leyo ehambelana ngokwejografi neArmagedon yeSityhilelo. Ivesi yamashumi amane iqala ngowe-1798 xa irhamncwa lolwandle, oko kukuthi ibandla lomgunyathi, lafumana inxeba elibulalayo, yaye isiqendu siphela ngolo rhamncwa lolwandle luvusiweyo, oluyihenyukazi yeSityhilelo ishumi elinesixhenxe, lusifa okwesibini, ngaloo ndlela siphelisa isiqendu kanye apho saqalayo. Isizwe esiyintloko kokubini encwadini yeSityhilelo nakuDaniyeli yi-United States, irhamncwa lomhlaba lesahluko semvukelo seSityhilelo ishumi elinesithathu. Irhamncwa lomhlaba likwangumprofeti wobuxoki kwisahluko seshumi elinesithandathu seSityhilelo, yaye kwivesi yamashumi amane kaDaniyeli ishumi elinanye, lilo iinqwelo zokulwa, iinqanawa namahashe.
Half Truths are No Truth at All
Inyaniso Engaphelelanga Ayisosinyaniso Kwaukuba Sisonke
The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.
Isizwe ekuthethwa ngayo kuzo zombini uDaniyeli neSityhilelo ngemihla yokugqibela yiUnited States, yaye isahluko seshumi elinanye sikaDaniyeli siqala ngokumchonga ngokukodwa umongameli wokugqibela waloo sizwe. Le nyaniso yinyani esele imiselwe ngokweBhayibhile, ethi amaSeventh-day Adventists aseLawodike ayikhabe ngokuzimela emva kwesiqingatha senyaniso. Esi siqingatha senyaniso bazifihla ngaso kulo mbandela sisivumelwano sabo sokuba yiUnited States leyo irhamncwa lomhlaba lesiTyhilelo ishumi elinesithathu, kwanokuba ikwangumprofeti wobuxoki wesahluko seshumi elinesithandathu; ukanti bayala ukubona ukuba uDonald Trump ungomnye wemixholo ephambili yesiprofeto seBhayibhile ngemihla yokugqibela. UThixo akaze atshintshe, yaye xa Wasebenzisana neYiputa, uFaro wayengumxholo ophambili kwimbali yesiprofeto; kwaza ke naseBhabheli, uNebhukadenetsare noBheleshatsare bakhankanywa ngamagama. UKoreshi wabizwa ngegama. UDariyo wabizwa ngegama. IBhayibhile imchonga ngokucacileyo umlawuli wokugqibela werhamncwa lomhlaba, yaye oko akusiso isalathiso nje esingathathi cala. I-Adventism iyazi ukuba ngubani na iUnited States kwisiprofeto sexesha lokuphela, kodwa ayiboni ukuba uThixo uthetha ngaso sobabini isizwe nenkokeli yaso kuwo onke amacebo esiprofeto, yaye zonke ezo mbali zingcwele zangaphambili zibonakalisa imihla yokugqibela.
Trump in the Final Vision
Ixilongo Kumbono Wokugqibela
Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.
UDonald Trump ngowona mxholo wokuqala embonweni wokugqibela kaDaniyeli, ongowona mqukumbelo uphakamileyo wazo zonke iziprofeto zemibono, kungekhona nje kuphela encwadini kaDaniyeli, kodwa kuyo yonke iBhayibhile.
The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.
Umxholo wombono wokugqibela wembali yesiprofeto ngaphakathi kweLizwi likaThixo nguDonald Trump. Ungumqondiso ochonga amanyathelo esiprofeto sangaphandle semihla yokugqibela sembali efihlakeleyo yevesi yamashumi amane. Ukwangulonxibelelwano oluchonga nolumisela umgca wangaphakathi wamawaka alikhulu anamashumi amane anesine. Amakhulu alikhulu anamashumi amane anesine ayiluphondo lwamaProtestanti phezu kwerhamncwa lomhlaba leSityhilelo seshumi elinesithathu, yaye uDonald Trump umele uphondo lwamaRiphabhlikhi lwaloo rhamncwa lunye. Irhamncwa nguMgaqo-siseko waseUnited States njengoko umelwe ngurhulumente womgaqo-siseko weriphabhlikhi owathi ekuqaleni wabeka ukwahlulwa phakathi kwezo mpondo zimbini, kodwa ekugqibeleni uzidibanise ezo mpondo zibe ngumfanekiso werhamncwa lolwandle lobupopu.
Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?
USisi White uphinda-phinda ulungelelanisa umfanekiso wegolide kaDaniel isahluko sesithathu nomthetho weCawa wemihla yokugqibela; ngoko ke, uNebhukadenetsare umele bani? Ubu-Adventist buya kukuxelela ukuba nguUnited States, irhamncwa lomhlaba lesahluko seshumi elinesithathu seSityhilelo, nto leyo ethetha ukuchonga ukuba yayiyiBhabheli eyaphosa uShadraki, uMeshaki noAbhednego emlilweni. YayinguNebhukadenetsare iBhayibhile emchaza njengalowo wayenoxanduva ngexesha lomthetho weCawa, ngoko ke ngubani uNebhukadenetsare, ukuba akanguye umongameli olawulayo xa kufika umthetho weCawa oselisondele?
Three
Ntathu
Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.
Umbono wokugqibela kaDaniyeli, ongumbono woMlambo iHiddekel, wahlulwe waba zizahluko ezithathu ezithi ngasinye sazo sihambelane neempawu zeengelosi ezintathu zeSityhilelo ishumi elinesine. Ezi zahluko zintathu zimele ingelosi yokuqala, eyesibini, neyesithathu, kodwa zikwangumyalezo wokugqibela kaDaniyeli. Umyalezo wakhe wokuqala wesahluko sokuqala nawo umele iingelosi ezintathu zeSityhilelo ishumi elinesine, yaye ngokwenjenjalo umqondiso ka-Alfa no-Omega ubekwa phezu kwesahluko sokuqala naphezu kombono woMlambo iHiddekel.
Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.
Umbono wokugqibela kaDaniyeli umiselwe phezu kwesakhelo segama lesiHebhere elithi “inyaniso,” elenziwe ngoonobumba bokuqala, beshumi elinesithathu, nabokugqibela, abangamashumi amabini anesibini, boonobumba besiHebhere. Isahluko seshumi sibonisa uDaniyeli njengomfundi wesiprofeto oguqulwa esuka kwelaseLawodike waya kwelaseFiladelfiya ngomhla wamashumi amabini anesibini. Emva koko uDaniyeli unikwe amandla okuqonda ukwanda kolwazi olungatywinwanga olumelwe kwisahluko seshumi elinesibini. Izahluko zokuqala nezokugqibela zalo mbono zibonisa uDaniyeli njengomfuziselo wamakhulu alikhulu anamashumi amane anesine amawaka, abangabafundi bokwenene besiprofeto.
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.
“Nokuba yeyiphi na inkqubela yomntu ngokwasezingqondweni, makangacingi nokuba ngumzuzwana omnye ukuba akukho mfuneko yophando olunzulu nolungapheliyo lweZibhalo ukuze kufunyanwe ukukhanya okukhulu ngakumbi. Njengabantu, sibizwe, ngamnye ngamnye, ukuba sibe ngabafundi besiprofeto.” Testimonies, volume 5, 708.
Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.
Isahluko sokuqala sichaza kwaezo nyaniso zifanayo zombono woMlambo iHiddekel, yaye isahluko sokuqala sombono woMlambo iHiddekel sichaza kwainyaniso enye njengesisahluko sawo sesithathu nesokugqibela. Incwadi kaDaniyeli iphethe umqondiso ka-Alfa no-Omega kuba isahluko sokuqala sichaza inkqubo yovavanyo enamanyathelo amathathu yevangeli engunaphakade, yaye kunjalo nangesahluko seshumi elinesibini. Ke ngoko, phakathi kwezahluko ezithathu ezenza umbono wokugqibela kaDaniyeli, isahluko sokuqala singu-alfa yaye isahluko sesithathu singu-omega. Oku kuyahambelana novavanyo lokuqala lukaDaniyeli lokuba makadle kutya kuni, kwanovavanyo lwakhe lwesithathu nolokugqibela xa wayegwetywa nguNebhukadenetsare emva kweminyaka emithathu. Uvavanyo lwe-alfa lukaDaniyeli 1 lwalungolwendlela yokufunda iBhayibhile njengoko lumelwe kukutya nokuba kukutya kwaseBhabheli okanye kukutya kwemifuno.
Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.
Ukunyaniseka kukaDaniyeli kwindlela ethi “umgca phezu komgca” kwamvumela ukuba afunyanwe “kuzo zonke izinto zobulumko nokuqonda, athe ukumkani wazibuza kubo, wabafumana bengcono ngokuphindwe kalishumi kunabo bonke oosiyazi nabavumisi ngeenkwenkwezi ababekubo bonke ubukumkani bakhe.” Kwi-omega yesahluko seshumi elinesibini, ngabalumkileyo abaziqondayo zonke izinto zobulumko ezandiswayo xa iLizwi lesiprofeto livulwa lityhilwe. Isahluko seshumi elinesibini siyi-omega kwisahluko sokuqala, kwaye sikwayi-omega kwisahluko seshumi, i-alpha yombono waseHidekeli. Kuso eso sahluko se-alpha seshumi, uDaniyeli uzinza kuloo mava omoya ahambelana nokuzinza kwabalumkileyo kumava engqondo kwisahluko seshumi elinesibini. Isahluko sokuqala sigxininisa ukuba yindlela yokufunda iBhayibhile evumela umfundi wesiprofeto ukuba azinze enyanisweni ngokwasemoyeni nangokwengqondo ukuze atywinwe.
Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.
Bemele abafundi bokwenene besiprofeto ngemihla yokugqibela, uDaniyeli namadoda amathathu afanelekileyo bangabazizilumko abangapheleli nje ekuqondeni ukwanda kolwazi olutyhilwayo ngexesha lesiphelo ngo-1989, kodwa bakwaqonda nokwanda kolwazi ngo-9/11. Ekugqibeleni, bayaluqonda ukwanda kolwazi olutyhiliweyo ngoDisemba 31, 2023.
In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.
Ekuzingeleni kwabo ukukhanya kwesiprofeto sikaThixo, batshintshwa besuka kwintshukumo yamaSeventh-day Adventist yaseLawodikea yabali likhulu elinamashumi amane anesine amawaka, bangene kwintshukumo yaseFiladelfiya yabali likhulu elinamashumi amane anesine amawaka. Xa olo tshintsho lusenzeka, bahlulwa kwabo babaleka embonweni wesipili.
Message of Human Rebellion
Umyalezo Wokuvukela Komntu
Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.
Izahluko zeshumi neshumi elinesibini zithetha ngekhulu elinamashumi amane anesine amawaka, kuba zona zingamanyathelo okuqala nelesithathu kwisakhiwo senyaniso. Emva kokuxhotyiswa ngamava angaphakathi ombono wesipili sesahluko seshumi, kunye nokukhanyiselwa ngokuqonda okungatywinwanga kukaDaniyeli 12, bamele ukuvakalisa isigidimi sovukelo loluntu. Isigidimi sovukelo loluntu simelwe ziincwadi zikaDaniyeli neSityhilelo, yaye isigidimi sovukelo sibekwa ngaphakathi kwesakhiwo sobuprofeti sobukumkani besiprofeto seBhayibhile esibekwe kuDaniyeli. Umfuziselo wesiprofeto wobungqina bovukelo loluntu encwadini kaDaniyeli umelwe ngokupheleleyo kwisahluko seshumi elinanye. Isahluko seshumi elinanye siyimbali eqala ekupheleni kweBhabheli nasekuqaleni kwamaMedi namaPersi. Ngoko ke siqala ngenxeba lokufa leBhabheli, elimela kwangaphambili inxeba lokufa lobupopu ngo-1798. Xa inxeba lokufa lobupopu liphiliswa kumthetho weCawa oza kufika kungekudala, uba yintloko yomanyano oluphindwe kathathu lwenamba, lwerhamncwa nolomprofeti wobuxoki. Emva koko uba ngumfazi okhwele irhamncwa kwiSityhilelo 17, yaye kuloo mfazi kubhaliwe ebunzi bakhe ukuthi, IBHABHELI ENKULU. Kumthetho weCawa oza kufika kungekudala, inxeba lokufa leBhabheli nelobupopu liyaphiliswa.
The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.
Uvukelo loluntu olubonakaliswa ukusukela kwixesha laseBhabhiloni kuse kube sekupheleni kwehlabathi lusisakhelo sencwadi kaDaniyeli, yaye isahluko seshumi elinanye sisigidimi sangaphandle sesiprofeto esibhala ngokulandelelana olo vukelo lwemihla yokugqibela. Obo bungqina bovukelo bufumaneka kwisahluko seshumi elinanye buhambelana yaye bungaphakathi kwiindinyana ezintandathu zokugqibela zeso sahluko. Ezo ndinyana zintandathu zokugqibela zisisigidimi sovukelo loluntu, yaye ezo ndinyana zintandathu zokugqibela zibonakaliswa kunye nangaphakathi kwimbali efihlakeleyo yendinyana yamashumi amane. Ngokwenjenjalo incwadi kaDaniyeli icuthwa ibe sisahluko esinye, esithi sona sibuye sicuthwe sibe ziindinyana ezintandathu zeso sahluko kanye, zona ke zibuye zicuthwe zibe yimbali efihlakeleyo yesiqingatha sokugqibela sendinyana enye.
Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.
Isahluko seshumi elinanye simela unobumba weshumi elinesithathu owandulelwa ngowokuqala uze ulandelwe ngowokugqibela boonobumba besiHebhere, yaye owokuqala nowokugqibela basoloko befana. Isahluko sokuqala sibonisa izilumko zisahlulwa kwiziyatha embonweni wesipili, yaye isahluko sokugqibela sibonisa izilumko zisahlulwa kwiziyatha ekutyhilweni. Impembelelo kaThixo isazisa ukuba ukutywinwa kwekhulu elinamashumi amane anesine amawaka kuku “zinza enyanisweni, ngokwasengqondweni nangokomoya.” Isahluko seshumi sibonisa ukutywinwa kwekhulu elinamashumi amane anesine amawaka ngokwasemoyeni, yaye isahluko seshumi elinesibini sibonisa okwasengqondweni. Isahluko seshumi sibonisa ukuchukunyiswa kathathu neentsebenziswano ezintathu nezidalwa zasezulwini. Isahluko seshumi elinesibini sibonisa ukuhlanjululwa kwamanyathelo amathathu kwezilumko, okuphunyezwa kukwanda kwenyaniso yesiprofeto esengqondweni njengokuba “zihlambulukiwe, zenziwa mhlophe, zalingwa.” Kanye njengokuba isahluko seshumi sineempawu ezimbini zesithathu, ngokuchukunyiswa kathathu neendibano ezintathu zasezulwini; isahluko seshumi elinesibini sinenkqubo yokuvavanywa kwamanyathelo amathathu, kwakunye, neziprofeto zexesha ezintathu.
Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.
Iindibano ezintathu zasezulwini ezikwisahluko seshumi ziphethe uphawu lwenyaniso, kuba owokuqala nowokugqibela kwizidalwa zasezulwini ukunxibelelana noDaniyeli yayiyingelosi uGabriyeli, yaye lowo usembindini wayenguMikayeli. Iingelosi ezintathu, kodwa uKristu wayeyingelosi kwinyathelo lesibini. Ukuchukunyiswa okuthathu kumela ukuxhotyiswa okuthe chu kwamanyathelo amathathu kuDaniyeli. Kule ndawo uDaniyeli uchaza umbono wesipili kathathu, yaye ngokwenjenjalo ubeka imibono emithathu yesipili phakathi kwezikhankanyo ezisixhenxe zombono wemareh kwisahluko seshumi. Kabini igama lesiHebhere elithi mareh liguqulelwa ngokuthi “inkangeleko,” yaye kabini ngokuthi “umbono,” yaye ngamanye amaxesha amathathu liguqulelwa ngokuthi “umbono.” La ‘maxesha mathathu amanye’ asingawo u-mareh; ayindlela yesifazane ka-mareh, engu-marah. Isahluko seshumi sinokuchukunyiswa okuthathu kokuxhotyiswa okuthe chu, iindibano ezintathu zasezulwini eziphethe uphawu lwenyaniso, nemibono emithathu yesipili eyinxalenye yezikhankanyo ezisixhenxe zenkangeleko kaKristu.
Appearance
Inkangeleko
The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.
Izihlandlo ezibini apho *mareh* iguqulelwa ngokuthi “ukubonakala” zihambelana nezihlandlo ezibini apho iguqulelwa ngokuthi “umbono.” Ngokudibeneyo zichonga uKristu njengomfuziselo obonakala njengophawu lwendlela kwimbali yesiprofeto. KwiSityhilelo isahluko seshumi, isithunywa sezulu sihla size sibeke unyawo olunye emhlabeni nolunye elwandle. UDade White usazisa ukuba eso sithunywa “sasingenguye omnye ngaphantsi kobuntu bukaYesu Kristu.” Isithunywa seSityhilelo ishumi “kukubonakala” kukaKristu kwimbali yesiprofeto. Uvela kwindinyana yeshumi elinesithathu kaDaniyeli isahluko sesibhozo njengoPalmoni, yaye ukusuka kwiSityhilelo isahluko sesihlanu ukuya phambili uvela njengeNgonyama yesizwe sakwaYuda. UDaniyeli umele abo beemihla yokugqibela abalandela ukubonakala kukaKristu ngokwesiprofeto, naphi na apho anokuya khona. Ukuba bathembekile ekwenzeni oko, bakhokelwa baye kumbono wesipili apho abangathembekanga basaba khona.
Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.
Ukuhlanjululwa kwamanyathelo amathathu kwesahluko seshumi elinesibini, okusekelwe ekuqondeni ulwazi olwandisiweyo xa isiprofeto sivulwa, kuhamba kunye “neziprofeto zexesha” ezithathu, ezimele ukuzaliseka okuthathu okwahlukileyo kwivesi nganye kwezi zintathu. Iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yevesi yesixhenxe, iminyaka eliwaka elinamakhulu amabini anamashumi alithoba yevesi yeshumi elinanye, neminyaka eliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu yevesi yeshumi elinesibini, ichonga iivesi ezintathu, nganye kuzo iqulethe isiprofeto sexesha esazalisekiswa embalini, saze emva koko saqondwa ngamaMillerite njengobungqina bembali obuqinisekisa umyalezo ababewuvakalisa. Uqikelelo olukwivesi, ukuzaliseka kwalo kwimbali, nokusetyenziswa kwalaa mbali ngamaMillerite kungqina ukuzaliseka kwemihla yokugqibela kwezo ziprofeto zintathu. Kodwa ukusetyenziswa kwexesha ngamaMillerite akusasebenzi, ngoko ke iimbekiselo zexesha ezikwezo vesi zimele zisetyenziswe njengeempawu, kungekhona njengexesha. Ubufuziselo bumiselwa kwezo vesi ngokusetyenziswa kwevesi ngokwayo, ukuzaliseka kwevesi kwimbali, nendlela amaMillerite awawubonisa ngayo umyalezo.
Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.
Uluhlu lwamaxesha lovukelo lomntu kwisahluko seshumi elinanye lulukwe kunye ngemibutho, ngezivumelwano nangeemnqophiswano. Iminqophiswano yabantu emelwe ngaphakathi kwimbali yesahluko seshumi elinanye ithelekiswa nomnqophiso wobuThixo.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Ngemihla yokugqibela yembali yalo mhlaba, umnqophiso kaThixo nabantu bakhe abagcina imithetho yakhe umele uhlaziywe.” Review and Herald, Februwari 26, 1914.
Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.
IRoma isungula wonke umbono, yaye xa iRoma yobupopu iqala ukuthethwa kwisahluko seshumi elinanye, ichongwa ngokuba “ngabo bayishiyayo umnqophiso ongcwele.” Umgca wangaphakathi kuDaniyeli ishumi elinanye, okwanguwo nomgca wangaphakathi kwimbali efihlakeleyo yevesi yamashumi amane, umele abo bangena emnqophisweni noThixo ngemihla yokugqibela, kanti umgca wangaphandle uchonga abo bawushiyayo kanye loo mnqophiso. Ekuboniseni udidi olungayi kuxhamla kukwanda kolwazi ngemihla yokugqibela, imbali yabo yangaphandle ilukwa kumsonto wesiprofeto wezivumelwano zoluntu ezaphulwayo.
Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.
Kulandelelwano lwangaphakathi lwaba likhulu elinamashumi amane anesine amawaka luthungelwe iisimboli nemizekeliso emininzi yobudlelwane bomnqophiso bukaThixo nabantu baKhe abaseleyo bemihla yokugqibela. Umfuziselo wenani elithi “lishumi elinanye” ungomnye waloo nyaniso, yaye inyani yokuba ivesi yeshumi elinanye yesahluko seshumi elinanye ichaza umbono wangaphandle nowangaphakathi wemihla yokugqibela igxininiswa kukuba uIsaya uchaza injongo nomsebenzi wabantu bomnqophiso bakaThixo bemihla yokugqibela kwisahluko seshumi elinanye, nevesi yeshumi elinanye.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.
Kuya kuthi ngaloo mini iNkosi iphinde yolule isandla sayo okwesibini, ukuze ibuyise intsalela yabantu bayo eya kusala, iphume eAsiriya, naseYiputa, nasePathros, naseKushi, naseElam, naseShinare, naseHamati, naseziqithini zolwandle. Isaya 11:11.
The Scattering
Ukusasazeka
In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.
Ngemihla yokugqibela intsalela yabantu bakaThixo iya kuba iye yasasazwa kabini, ifuna ukuba iqokelelwe. Ivesi yesixhenxe kaDaniyeli ishumi elinesibini ichaza ukusasazwa kwabantu bakaThixo ngemihla yokugqibela, ngaloo ndlela imela iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu njengophawu lokusasazwa.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Ndaza ndeva indoda enxibe ilinen, eyayiphezu kwamanzi omlambo, xa yayiphakamisa isandla sayo sokunene nesandla sayo sokhohlo isibhekisa ezulwini, yaza yafunga ngaye ophila ngonaphakade ukuba kuya kuba lixesha, namaxesha, nesiqingatha sexesha; yaye xa iya kube ikufezile ukusasaza amandla abantu abangcwele, ziya kube zigqityiwe zonke ezi zinto. Daniyeli 12:7.
The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.
Amangqina amabini asasazwa kwiSityhilelo isahluko seshumi elinanye emva kokuba enike ubungqina bawo.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
Kwaye xa begqibile ubungqina babo, irhamncwa elinyuka liphuma enzonzobileni liya kulwa nabo, liboyise, libabulale. Nezidumbu zabo ziya kulala esitalatweni somzi omkhulu, lowo ngokomoya ubizwa ngokuba yiSodom neYiputa, apho kananjalo iNkosi yethu yabethelelwa emnqamlezweni. Ke kaloku abantu bezizwe nezindlu nezilwimi neentlanga baya kuzibona izidumbu zabo iintsuku ezintathu nesiqingatha, bangavumi ukuba izidumbu zabo zibekwe emangcwabeni. Abo bahlala emhlabeni baya kuvuya ngenxa yabo, bonwabe, bathumelelane izipho; ngokuba aba baprofeti babini babebathuthumbisa abo bahlala emhlabeni. ISityhilelo 11:7–10.
In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.
Kwindinyana elandelayo, ivesi yeshumi elinanye, amangqina amabini ayavuswa ekufeni kwawo esitratweni saseSodom naseYiputa. Oko kufa kukwanjalo kuzotywe nguHezekile njengentili yamathambo awomileyo, afileyo, athe saa. Amangqina amabini amele iimpondo zeRiphabhlikhi nezobuProtestanti ezabulawayo ngowama-2020. Uphondo lobuProtestanti lwafa ngoqikelelo lwalo lobuxoki lomhla we-18 kaJulayi, 2020, yaye uphondo lweRiphabhlikhi lwafa kunyulo olwebiweyo lowama-2020. UIsaya uchaza ukuba xa amangqina evuswa, oko akuchazayo njengokuqokelelwa okwesibini, loo mangqina aba ngumqondiso oqokelela abasebenzi beyure yeshumi elinanye.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Kwaye ngaloo mini kuya kubakho ingcambu kaYese, eya kuma ibe ngumqondiso kubantu; ziya kuyifuna kuyo iintlanga: nokuphumla kwayo kuya kuba nobuqaqawuli. Kwaye kuya kuthi ngaloo mini, iNkosi iphinde yolule isandla sayo okwesibini, ibuyise intsalela yabantu bayo eya kuba isele, isuka eAsiriya, naseYiputa, nasePathrose, naseKushe, naseElam, naseShinari, naseHamati, naseziqithini zolwandle. Kwaye iya kumisela umqondiso kwiintlanga, ihlanganise abagxothiweyo bakwaSirayeli, iqokelele nabasasazekileyo bakwaYuda bevela kwiimbombo zone zomhlaba. Isaya 11:10–12.
When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.
Xa iNkosi ibeka isandla sayo okwesibini ukuba iqokelele, ihlanganisa “abagxothiweyo bakwaSirayeli.” “Abagxothiweyo bakwaSirayeli” baba ngumqondiso ezintlangeni, yaye ngenxa yesi sizathu kufuneka bagxothwe kuqala ngaphambi kokuba baqokelelwe. Bagxothwa baya entilini kaHezekile yamathambo awomileyo, yaye bakuba sebebulewe, balala esitratweni apho neNkosi yethu yabethelelwa khona emnqamlezweni, ngoxa elinye iqela lavuya.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Liveni ilizwi leNkosi, nina ningcangcazelayo ngenxa yelizwi layo; Abazalwana benu abaninithiyayo, abanigxothayo ngenxa yegama lam, bathi, INkosi mayizukiswe; kodwa iya kubonakala kube luvuyo kuni, kwaye bona baya kuhlazeka. Isaya 66:5.
Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.
Abo bangcangcazela eLizwini likaThixo bakhutshelwa ngaphandle ngabazalwana babo ababebathiyile. UYeremiya uchaza okwenzeka kubo abazalwana ababeyithiyile ibhanile.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.
Ngako oko utsho uYehova ukuthi, Yabonani, ndiya kubazisela ububi abangayi kuba nako ukubusaba; yaye nakuba baya kukhala kum, andiyi kubaphulaphula. Yeremiya 11:11.
The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.
Umxholo wendinyana yeshumi elinanye ngumnqophiso kaThixo, yaye bonke abaprofeti bathetha ngemihla yokugqibela, ngoko ke umnqophiso ekuthethwa ngawo kukuvuselelwa komnqophiso kunye nekhulu elinamashumi amane anesine amawaka.
The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.
Ilizwi elafikayo kuYeremiya livela kuYehova, lisithi, Yivani amazwi alo mnqophiso, uthethe nawo emadodeni akwaYuda nakubemi baseYerusalem; uze uthi kubo, Itsho iNkosi uThixo kaSirayeli ukuthi, Uqalekisiwe umntu ongawevayo amazwi alo mnqophiso, endawawisa kooyihlo ngemini endabakhupha ngayo ezweni laseYiputa, kwisithando sentsimbi, ndisithi, Lithobeleni ilizwi lam, nenze ngokwako konke endiniyalela ngako; niya kuba ngabantu bam, mna ndibe nguThixo wenu; ukuze ndizalisekise isifungo endasifungayo kooyihlo, sokubanika ilizwe elibaleka amasi nobusi, njengokuba kunjalo namhla. Ndaphendula ke mna, ndathi, Makube njalo, Yehova.
Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Wandula ke uYehova kum, esithi, Vakalisa onke la mazwi emizini yakwaYuda nasezitratweni zaseYerusalem, uthi, Waveni amazwi alo mnqophiso, niwenze. Kuba ndabangqina ngokunyanisekileyo kooyihlo ngomhla endabakhuphayo ngawo ezweni laseYiputa, kwada kwangulo mhla, ndivuka kusasa ndibanga, ndisithi, Lithobeleni ilizwi lam. Kanti abalithobelanga, abathobekisanga nendlebe yabo, kodwa bahamba elowo ngokwengcinga yentliziyo yakhe engendawo; ngenxa yoko ndiya kubazisela onke amazwi alo mnqophiso, endabayalela ukuba bawenze; kodwa abawenzanga.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.
Yaye uYehova wathi kum, Kufunyenwe iyelenqe phakathi kwamadoda akwaYuda naphakathi kwabemi baseYerusalem. Babuyela emva kubugwenxa booYise bamandulo, ababengavumi ukuva amazwi am; baza balandela abanye oothixo ukuba babakhonze; indlu kaSirayeli nendlu kaYuda baphule umnqophiso wam endawenza nooyise babo. Ngoko ke utsho uYehova ukuthi, Khangela, ndiya kubazisela ububi abangayi kukwazi ukubusinda; yaye nangona baya kukhala kum, andiyi kubaphulaphula. Yeremiya 11:1–11.
The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.
Umxholo womgwebo we-Seventh-day Adventism yaseLawodikea awuchazayo uYeremiya uphindwa nguHezekile kwisahluko seshumi elinanye, ivesi yeshumi elinanye.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Esi sixeko asiyi kuba yimbiza yenu, nani anisayi kuba yinyama phakathi kwaso; kodwa ndiya kunigweba emdeni wakwaSirayeli. Hezekile 11:11.
Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.
Impefumlelo iyayichonga ngokuthe ngqo ukutywinwa kukaHezekile isahluko sesithoba njengokukuko kanye ukutywinwa kwamakhulu alikhulu namashumi amane anesine amawaka kuSityhilelo sesixhenxe. Ivesi yeshumi elinanye yesahluko seshumi elinanye iyintshukumo nje eqhubekayo yebali eliqhubayo likaHezekile lomgwebo phezu kwebandla lamaSeventh-day Adventist, uDade White alichonga njengeYerusalem kaHezekile isahluko sesithoba. Abo bangalwamkelanga uphawu bayagwetywa baze batshatyalaliswe embonweni wezahluko zesithoba ukuya kweshumi elinanye.
The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.
Umbono ka-9/11 kuHezekile uchaza abangathembekanga njengabakhutshwa ngaphandle kweYerusalem ukuze bagwetywe, ngaloo ndlela uchonge ukwahlulwa kokugqibela kwabo bavuma ukuba bayilo ibandla lokugqibela eliboniswe encwadini yesiTyhilelo. Umfuziselo ka-“lishumi elinanye, lishumi elinanye” ngumfuziselo womnqophiso abangamakhulu alikhulu anamashumi amane anesine abangena kuwo noThixo. Xa zidibanisiwe ndawonye ezo nombolo zimele amashumi amabini anesibini, alishumi leshumi lamakhulu amabini anamashumi amabini, omnye wemifuziselo yokudityaniswa kobuThixo nobuntu.
Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.
Iminyaka engamakhulu amabini anamashumi amabini phakathi ko-677 no-457 BC idibanisa isiprofeto sikaDaniyeli seentsuku ezingamawaka amabini anamakhulu amathathu, nesiprofeto sexesha sikaMoses samaxesha asixhenxe. Kuninzi okunokuchongwa kule minyaka ingamakhulu amabini anamashumi amabini njengophawu lomsebenzi wocamagusho owaqalayo xa ezo ziprofeto zimbini zafika kunye ngowe-1844. Kuninzi okunokubekwa phambili ngoko kumelwa ngokomfuziselo linani elingamashumi amabini anesibini njengesishumi seminyaka engamakhulu amabini anamashumi amabini, njengoko kunjalo nangonani ishumi elinanye. Endinqwenela ukukuchonga apha bubudlelwane obuphakathi kweshumi elinanye namashumi amabini anesibini.
We will continue these thoughts in the next article.
Siya kuqhubekeka nezi ngcinga kwinqaku elilandelayo.