We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Sigqibe inqaku lokugqibela ngokuqwalasela okungagqitywanga kweziprofeto zika-Abram noPawulos, ezithi, umgca phezu komgca, zivelise ixesha leminyaka engama-430, elenziwe yiminyaka engama-30 elandelwa yiminyaka engama-400. Ndicinga ukuba kukho abathile phaya kummandla wetheology abanokuyibona le minyaka ingama-30 njengexesha elilandela iminyaka engama-400, kodwa xa kuthethwa ngokubanzi, loo minyaka ingamashumi amathathu ibekwa ekuqaleni kwelo xesha. Ngaba yi-400 elandelwa yi-30, okanye yi-30 elandelwa yi-400? Ngamashumi amathathu alandelwa ngamakhulu amane, kuba kukho amangqina amaninzi okumisela ixesha leminyaka engama-30, elinxulunyaniswe nalo nelandelwa lixesha lesibini lesiprofeto.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

UYosefu wayeneminyaka engamashumi amathathu ubudala xa waqalisa inkonzo kuFaro kwiGenesis 41:46. Emva koko kwaqala iminyaka esixhenxe yentabalala, eyalandelwa yiminyaka esixhenxe yendlala. UYosefu, njengomfuziselo kaKristu eneminyaka engamashumi amathathu ubudala, walandelwa ngamaxesha amabini eentsuku ezingama-2520. Xa uKristu wayeneminyaka engamashumi amathathu, kwalandela amaxesha amabini e-1260, athi xa edibene abe ngama-2520; nto leyo ke yona enxulumana namaxesha asixhenxe phezu kwezikumkani ezibini.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

UDavide wayeneminyaka emashumi mathathu ubudala ekubeni ngukumkani, waza walawula iminyaka emashumi amane, njengoko kubhaliwe ku-2 Samuweli 5:4. UDavide ngumfuziselo kaKristu, yaye xa uKristu wayeneminyaka emashumi mathathu ubudala, wabhaptizwa, waza emva koko waqhutyelwa entlango iintsuku ezingamashumi amane; kwaza emva kokuvuka kwaKhe, okwakufuziselwa lubhaptizo lwaKhe, wahlala wafundisa abafundi ngokobuqu iintsuku ezingamashumi amane. Emnqamlezweni, ukutshatyalaliswa kweYerusalem kwamiswa ngenceba iminyaka emashumi amane, kungqinelana neminyaka emashumi amane yokufa entlango ekuqaleni kwembali yomnqophiso wabo.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

UEHezekile wayeneminyaka emashumi mathathu ubudala xa wayebizelwa ukuba abe ngumprofeti kuHezekile 1:1. Andiyi kuthabatha ixesha ngoku ukuxoxa ngexesha elalandela unyaka wamashumi amathathu kaHezekile, kodwa ndiya kufaka isishwankathelo esifutshane se-AI seenyaniso ezimiselweyo malunga nobude bobulungiseleli bakhe. “Iziprofeto zikaHezekile ziphakathi kwezona zibhaliweyo ngokuqinisekileyo ngemihla yazo kwiTestamente eNdala, kuba kukho imihla eli-13 echazwe ngokukodwa kuyo yonke incwadi. Zonke ezi zibalwa ukusukela kunyaka wokuthinjwa kukaYehoyakin (597 BCE njengonyaka woku-1), nto leyo enika isakhelo esicacileyo sokulandelelana kwexesha esigubungela malunga neminyaka engama-22.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

UYesu wayeneminyaka emashumi mathathu ubudala xa wayebhaptizwa, waza emva koko waqinisekisa umnqophiso nabaninzi, iveki enye.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Umchasi-Kristu ulawulwa ngokwesiprofeto ngumfuziselo kaKristu, yaye kanye njengokuba uKristu wachitha iminyaka emashumi amathathu elungiselelwa ukuthabatha umsebenzi wakhe njengoMbingeleli oMkhulu waseZulwini, ixesha lesiprofeto leminyaka emashumi amathathu yokulungiselela, elichongelwe umchasi-kristu, lalisusela ekususweni “kweminikelo yemihla ngemihla” ngo-508, kwada kwangunyaka ka-538. Xa ubupopu banikwa amandla njengombingeleli omkhulu wobuxoki, kanye njengokuba uKristu wathanjiswa ngamandla ekubhaptizweni kwaKhe, kuba iminyaka eyi-1260 yobumnyama bobupopu yayiya kuhambelana neentsuku eziyi-1260 zokukhanya okucocekileyo kukaKristu ukususela ekubhaptizweni kwaKhe kuse ekubethelelweni emnqamlezweni, nto leyo ehambelana nenxeba elibulalayo lobupopu ngo-1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Akukho nanye kwezi ziqendu zangaphambili zimbini eziphindwe kabini eziqala ngexesha leminyaka engamashumi amathathu eyandulela inyathelo lokuqala lika-Abram kwinkqubo yakhe yomnqophiso enamanyathelo amathathu. Ngoko ke, oka-Abram ngowokuqala ukukhankanywa, nangona oku kwakunokuba njalo kuphela emva kokuba kwaqinisekiswa bubungqina besibini bukaPawulos. Xa uPawulos wabhala amazwi akhe, isiprofeto seminyaka engama-400 saba sisiprofeto seminyaka engama-430, esineminyaka engama-30 yokuqala eyahlulwe kwixesha lokugqibela lexesha.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Ndiphikisa ndixhomekeke kubume bukaKristu, njengoko ebonakalisiwe njengoAlfa no-Omega, ukuba kwinkqubo yomnqophiso yabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine, abangoo-omega kwisiprofeto sikaAbram nokaPawulos esiphindwe kabini seminyaka engamashumi amathathu—esandelwa yiminyaka engamakhulu amane—kumele kubekho iqabane laso kwi-omega yembali yomnqophiso, eyimbali yokutywinwa kwabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine. Ixesha leminyaka engamashumi amathathu, elandelwa lelinye ixesha elahlukileyo, limele lizalisekiswe ngendlela engasebenzisi xesha, kodwa ezalisa isiprofeto esisiseko sikaAbram seminyaka engamakhulu amane anamashumi amathathu. Bekuya kuba kuhle ukuba ungasifunda kwakhona eso sivakalisi sangaphambili, uze ubuyele kule ndawo uze uqhubeke.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

UYesu, uYosefu, uDavide noHezekile bonke babeneminyaka emashumi mathathu yokulungiselelwa umsebenzi owawuza kuba ngumfuziselo wabantu bakaThixo ngemihla yokugqibela. UHezekile umprofeti, uYosefu emela uKristu umbingeleli, noDavide ukumkani. Imifuziselo emine, kodwa omnye wale mifuziselo umele uMbingeleli oMkhulu waseZulwini ngommmeli ongumntu nongowobuThixo. Abo bangqina bane bonke bayavumelana neminyaka engama-30 kaAbram elandelwa lixesha lesiprofeto.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Umchasi-kristu wayeneminyaka engamashumi amathathu elungiselelwa, wandulelwa koko wanikwa amandla iminyaka eyi-1260 de wafumana ukufa kwakhe kokuqala ngowe-1798. Ungumfuziselo wokufa kwesibini, kuba uya kuphinda afe kwakhona xa ixesha lovavanyo livalwa. Ukufa kwesibini kukufa okungunaphakade. Sikhonza uMsindisi ovukileyo, kuba uKristu akazange afe ngonaphakade, akazange afe ukufa kwesibini. Xa inxeba elibulalayo lobupopu liphilisiwe, ISityhilelo seshumi elinesithathu lichaza ukuba uya kuphinda alawule iinyanga ezingama-42, nto leyo emele ixesha lesiprofeto, ngaphandle kwento yexesha.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Xa evuswa ngomthetho weCawa, umkhosi ochasa umsebenzi wakhe ngabo abo bavuswa ekupheleni kweentsuku ezintathu ezinesiqingatha zeSityhilelo seshumi elinanye. Amandla amabini avusiweyo, omabini ayimiqondiso, elinye leSabatha yosuku lwesixhenxe nelinye lelanga—aba yindawo ekubhekiswa kuyo lihlabathi liphela, njengoko uluntu lwenza ukhetho lwalo lokugqibela lobomi okanye lokufa.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Ngexesha lomthetho weCawa, umchasi-Kristu, okwanguye nerhamncwa, uya kumela umanyano oluntlu-ntathu lwenamba, yena ngokwakhe (irhamncwa), nomprofeti wobuxoki. Ezo mandla zintathu ziya kumanyana zilwe nebandla likaThixo, elimele ukuphakanyiswa ngaphezu kwazo zonke iintaba. Ibandla likaThixo eloyisayo likwiminyaka emashumi amathathu yokulungiselelwa, kungekhona iminyaka emashumi amathathu yokoqobo, kodwa lixesha lesiprofeto elimiselweyo elinamashumi amathathu anxulunyaniswe nalo, nelisaqhubeka lisebenza njengesiprofeto emva komyalelo ka-1844, ochaza ukuba ukusetyenziswa kwexesha lesiprofeto kwakungasekho semthethweni. Kulula ukubona ukuba iminyaka emashumi amathathu imela ixesha lokulungiselelwa komprofeti, lombingeleli nolokumkani, abathi njengelona bandla loyisayo bamele ubukumkani bozuko. Amangqina amane kaHezekile, uKristu, uYosefu, noDavide amela igunya lobukumkani bukaThixo kwangelo xesha linye apho upopu nomanyano oluntlu-ntathu bekhokela ihlabathi eArmagedon.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Icawa eloyisayo iyaphakanyiswa ngexesha lomthetho weCawa eUnited States, yaye ngokobungqina beTestamente eNdala neTestamente eNtsha abantu bomnqophiso, abangamawaka alikhulu anamashumi amane anesine amawaka, baza kuba bubukumkani bababingeleli.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Nani ke, njengamatye aphilileyo, nakhiwa nibe yindlu yokomoya, ububingeleli obungcwele, ukuze ninyuse imibingelelo yokomoya, eyamkelekileyo kuThixo ngoYesu Kristu. 1 Petros 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Ababingeleli babemele babe neminyaka emashumi mathathu ubudala xa beqalisa ukukhonza etempileni, ngoko ke kukho ixesha ngaphambi komthetho weCawa apho ububingeleli bulungiselelwa khona ukuze bukhonze njengomnikelo wokutshangatshangiswa kweziqhamo zokuqala. Ababingeleli, abangamakhulu alikhulu anamashumi amane anesine amawaka, bamelwe njengabaLevi kwinkqubo yokuhlanjululwa efezekiswa nguMthunywa woMnqophiso. Kukho ixesha lesiprofeto elikhokelela kumthetho weCawa, apho inkqubo yokuhlanjululwa ilungiselela ulungiselelo olungcwalisiweyo lwexesha lemvula yasemva. Olu lungiselelo luphela kumthetho weCawa, ngoko ke ixesha lamashumi amathathu limele ukulungiswa kwababingeleli, ngaloo ndlela lihambelana nobudala obufunekayo bombingeleli. UKristu njengoMbingeleli Omkhulu waqalisa ulungiselelo lwaKhe eneminyaka engama-30, yaye ngenxa yokuba uYosefu emela uKristu ngokomfuziselo, naye waqalisa inkonzo yakhe eneminyaka engamashumi amathathu. UKristu womgunyathi wayeneminyaka engama-30 elungiselelwa, ngoko ke sinamangqina amathathu okuba ixesha leminyaka engama-30 limele ukulungiswa kobubingeleli.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Umba omkhulu osondelileyo uza kubahluza abo uThixo angabamiselanga, yaye Yena uya kuba nenkonzo enyulu, eyinyaniso, nengcwalisiweyo elungiselelwe imvula yasemva.” Selected Messages, incwadi 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

UDade White ufundisa ngokungqalileyo ukuba nanini na xa ibandla lihlambulukile, uMoya wesiProfeto uyasebenza. Xa umcimbi omkhulu ukhupha ukhula phakathi kwengqolowa, niya kuba nobulungiseleli obungcwalisiweyo obubunjwe nguYesu noYosefu umbingeleli onguwo womibini ubuThixo nobuntu, uYesu noHezekile umprofeti, uYesu noDavide ukumkani. Abo balungiselelwa ngexesha elimelwe yiminyaka engamashumi amathathu, bamele ukuba babe phakathi kwekhulu elinamashumi amane anesine amawaka yaye bamelwa njengabaprofeti, ababingeleli nookumkani. Bobathathu aba bantu bangabantu ziimpawu zeBhayibhile zomsebenzi kaKristu njengomprofeti, umbingeleli nokumkani, ngoko ke inani elingamashumi amathathu lisivumela ukuba sigqibe ngelithi kwisigaba ngasinye kwezi zintathu eziveliswa ziimpawu zeBhayibhile ezazilungiselelwe iminyaka engamashumi amathathu, xa zidityaniswa noKristu, zimele ukudityaniswa kobuThixo nobuntu. Ngoko ke, abo babingeleli balungiselelwa ngexesha lomfuziselo weminyaka engamashumi amathathu bamelwa njengomqondiso wobuThixo obudityaniswe nobuntu.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Iinyanga ezingama-42 zokuphalazwa kwegazi kokugqibela kobupopu zenzeka ngoxa uKristu ehamba phakathi kwabantu iinyanga ezingama-42 engumntu kubafundi baKhe. Iinyanga ezingama-42 zobukhoboka nengcinezelo ziphela ngohlangulo, njengoko zimelwe yiminyaka engama-430 yesiprofeto sikaAbram esimbini. Iminyaka engamakhulu amane kaAbram iphela kuhlangulo loLwandle oluBomvu, olungumzekeliso oqhelekileyo weBhayibhile wokuvalwa kwexesha lovavanyo, ekupheleni kweenyanga ezingama-42 zomfuziselo zopopu.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Iinyanga ezingamashumi amane anesibini zimela ixesha lovavanyo ukusukela kumthetho weCawa eUnited States kude kube kuvalwa ixesha lovavanyo lomntu. Sekunjalo, kwezo nyanga zingama-42, emva kwexesha leminyaka engamashumi amathathu lokulungiselela, uKristu uyasiqinisa isivumelwano emntwini wentsalela. Umbingeleli womgunyathi ongumchasi-Kristu ufikelela esiphelweni sakhe sokugqibela, kanye apho uKristu wafa khona kumgca wakhe, nto leyo kanye apho uFaro, ukumkani waseYiputa, wafa khona kumgca wakhe. ENtabeni yeKarmele abaprofeti bakaBhahali babulawa, ngaloo ndlela kubonakaliswa ukufa komprofeti wobuxoki kumthetho weCawa. Kumthetho weCawa, kukho umprofeti wobuxoki othi ke abulawe, inamba emelwe nguFaro, nerhamncwa elimelwe bubupopu. Zonke ezi zinto zimelwe kumthetho weCawa zingquzulana nababingeleli, nookumkani, nabaprofeti bakaThixo. Ibandla liyahlanjululwa kanye phambi komthetho weCawa, yaye isipho sokuprofeta siyabuyiselwa—kanye apho umprofeti wobuxoki esifa khona. Ukususela apho ukuya phambili, idabi limalunga nomyalezo wokuprofeta oyinyaniso okanye wobuxoki.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Ixesha eliyimfuziselo leminyaka engama-30 limele ithuba elandulela umthetho weCawa. Elo xesha lithuba lokulungiselela ababingeleli, kuba uKristu ungumzekelo wabo ezintweni zonke, kuba ngaba abo balandela iMvana. Kule minyaka yokuqala engama-30 yesiprofeto sikaAbram, umnqophiso wamiswa, ngaloo ndlela kuboniswa ukuba nantoni na emelwa lixesha lokulungiselela ababingeleli, yilo xesha apho iNkosi ihlaziya umnqophiso waYo nekhulu elinamashumi amane anesine amawaka njengoko kufuziselwe yimbali ka-alfa kaAbram. Elo xesha lithuba lokulungiselela ababingeleli abaqalisa ukukhonza emthethweni weCawa, beneminyaka engamashumi amathathu ubudala, xa bethanjiswa ngoMoya oyiNgcwele njengoko kwenzeka kuKristu ekubhaptizweni kwaKhe. Enye inyaniso enokutsalwa kwimbali ka-alfa kaAbram kukuba, nantoni na emelwa lelo xesha elikhokelela kumthetho weCawa, imele ukuba ibaluleke ngokumangalisayo, kuba i-omega ihlala inamandla ngakumbi kune-alfa. Umthetho weCawa yi-omega emelwe nguOktobha 22, 1844, umnqamlezo, iPasika eYiputa, njalo njalo.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Umthetho weCawa umele isiphelo sexesha esimelwe lixesha leminyaka engamashumi amathathu. Uye wabonakaliswa kwangaphambili phantse libali ngalinye elikhulu losindiso, yaye ukwangumphelo wembali yomnqophiso wabantu abanyuliweyo eyaqala ngoAbram. Ngaloo mlinganiselo wobungqina bobuprofeti obunobunzima obungako ngokuphathelele isiphelo sexesha, kwananjongo enzulu yelo xesha ngokwalo, yintoni eya kuba sisiqalo?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Kukho ixesha lesiprofeto elimelwe yiminyaka engamashumi amathathu elithi, phezu kobuninzi bamangqina, liphele emthethweni weCawa. Ngelo xesha kulandela ixesha elimelwe ngamaxabiso amanani awahlukeneyo, yaye ngalinye kula maxesha limisa ubungqina bomgca wembali yesiprofeto olandela umthetho weCawa. Amanye ala maxesha amele umgca wangaphakathi wembali yebandla, kanti amanye amele umgca wangaphandle wehlabathi ohambela eArmagedon.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Kusenokwenzeka ukuba kulungile kweli nqanaba ukuzikhumbuza ukuba siyakwala ukusetyenziswa kwazo naziphi na iziprofeto zexesha ngemihla yokugqibela ngokokumela nayiphi na imihla enokuchongwa, kude kube yiloo mini neyure kubhengezwa ekupheleni kwezibetho. Ndiya kusebenzisa uDaniyeli isahluko seshumi elinesibini ukubonisa ingongoma yam yokungasasebenzisi ixesha lesiprofeto. Kwisahluko seshumi elinesibini kukho iindima ezintathu ezichaza ixesha lesiprofeto.

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 eyayambethe ilinen, eyayiphezu kwamanzi omlambo, xa yaphakamisayo isandla sayo sokunene nesandla sayo sobunxele isisingise ezulwini, yafunga ngaLowo uphilayo ngonaphakade isithi, kuya kuba lixesha, namaxesha, nesiqingatha sexesha; yaye xa iya kube igqibile ukusasaza amandla abantu abangcwele, ziya kugqitywa zonke ezi zinto. Daniel 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Kususela kwixesha lokuba umnikelo wemihla ngemihla ususwe, kwaza kwabekwa isikizi esenza incithakalo, kuya kubakho iintsuku eziliwaka elinamakhulu amabini anamashumi alithoba. Daniyeli 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Unoyolo lowo ulindayo, afikelele kwiintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu. Daniyeli 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

AmaMillerite ayenokuqonda okuchanekileyo nganye kwezi ndinyana zintathu. Ezi ziprofeto zintathu ziyinxalenye yeenyaniso ezimele iziseko. Kanti ke ukuqonda kwamaMillerite kwezi ndinyana kwakusekelwe ekusetyenzisweni komgaqo wosuku lonyaka. Kuba “ixesha alisekho,” ezi ndinyana zimele zibe nesinye isicelo, kuba zonke iziprofeto zithetha ngexesha lemvula yamva. Ezi ndinyana zimele zibe nokuqondwa kwemvula yamva okungasebenzisi xesha ukwakha umyalezo, yaye okungaphikisani nokuqonda kwamaMillerite kwezi ndinyana. Imbono echanekileyo yamaMillerite ngendinyana esembindini kwezi ndinyana zintathu, (indinyana yeshumi elinanye), kukuba imele ixesha eliphindwe kabini, eliqala ngexesha leminyaka engamashumi amathathu, lilandelwe yiminyaka eli-1260. Indinyana yeshumi elinanye ichaza ixesha leminyaka engamashumi amathathu elandulela umthetho weCawa, njengoko limelwe kukumiselwa kwesinengiso sokuphanzisa.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

UDaniyeli ishumi elinesibini sisahluko eLizwini likaThixo esibeka phandle inkqubo yokuhlanjululwa kwabantu bakaThixo eyenzeka ngemihla yokugqibela ngexesha lesiphelo, xa isiprofeto esivela encwadini kaDaniyeli sivulwa itywina. Kwindinyana yeshumi elinanye sifumana isiprofeto awathi oovulindlela basiqonda ngokuchanileyo njengexesha leminyaka engamashumi amathathu elikhokelela kwixesha leminyaka eli-1260. Kwisahluko seshumi elinesibini, iziprofeto ezithathu zeendinyana zesixhenxe, zeshumi elinanye, nezeshumi elinesibini zonke zitywiniwe kude kube lixesha lesiphelo. Ngexesha lesiphelo ezo ziprofeto zintathu kufuneka zivulwe itywina, kuba iLizwi likaThixo alinakuze lisilele. Kwakweso sahluko kanye, owona mfanekiso ucace gca wokuvalwa kwexesha lokuvavanywa koluntu eBhayibhileni ubekwa phandle, ngoko ke isahluko seshumi elinesibini, ngokuqinisekileyo nangokukodwa, sichaza isiphelo se-Adventism ngakumbi kunesiqalo se-Adventism.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Iziprofeto ezintathu kuDaniyeli ishumi elinesibini zatywinwa kanye kweso siqendu seSibhalo apho ukutywina nokuvulwa kwetywina kufumana khona eyona nkcazo yazo iphambili ngokwesiprofeto. Ezo ziprofeto zintathu ziyavulwa kwimbali yamawaka alikhulu elinamashumi amane anesine, kuba uAlfa no-Omega usoloko ebonakalisa ukuphela kwento, kunye nesiqalo sento. Oko kuvulwa kumaxesha amathathu esiprofeto esahluko seshumi elinesibini kumela ukuvulwa kokugqibela kweLizwi likaThixo lesiprofeto. Oko kuvulwa kubekwe phambi kwethu kwisiTyhilelo isahluko sokuqala xa isiTyhilelo sikaYesu Kristu sivulwa, kanye phambi kokuvalwa kwexesha lovavanyo. Ivesi yeshumi elinanye kaDaniyeli ishumi elinesibini iyahambelana noAbram noPawulos ekubonakalisweni kwabo kokuqala kwesiprofeto esiphindwe kabini esaqala ngexesha leminyaka engamashumi amathathu.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Iziprofeto ezithathu ezikuDaniyeli ishumi elinesibini zingamaxesha angokomfuziselo avulwayo ekugqibeleni kwexesha lokuphela, yaye ukuvulwa kwazo kukhokelela ekuhlanjululweni kokugqibela kwabantu bakaThixo. Esokuqala kwezo ziprofeto zintathu sinikwe nguKristu ngokwaKhe, yaye xa ebeka phambili isiprofeto umi phezu kwamanzi embethe ilinen, ebonakalisa ukuphela kwexesha lesiprofeto elimelwe njengeminyaka eli-1260, yaye echaza ukuphela kwelo xesha njengokuphela kokuchithachithwa kwamandla abantu bakaThixo. Abantu bakaThixo ngemihla yokugqibela bangamawaka alikhulu elinamashumi amane anesine, yaye baye bachithachithwa.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Akuphelelanga nje ngokuba uKristu emi phezu kwamanzi ephendula umbuzo, koko loo mbuzo uqala ngamazwi athi, “Koda kube nini na?” “Koda kube nini na?” ngumfuziselo wesiprofeto othi nawo ubuzwe kuYesu xa, kwindima yeshumi elinesithathu kaDaniyeli isahluko sesibhozo, kubuzwa umbuzo othi, “Koda kube nini na?”

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Waza omnye kuloo ndoda yayambethe ilinen emhlophe, eyayiphezu kwamanzi omlambo, wathi, Koda kube nini na kube sekupheleni kwezi zinto zimangalisayo?

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 12:6, 7.

Ndaza ndeva indoda eyayambethe ilinen emhlophe, eyayiphezu kwamanzi omlambo, xa yayiphakamisa isandla sayo sokunene nesasekhohlo sayo ezulwini, yafunga ngaye ophila ngonaphakade isithi, kuya kuba lixesha, namaxesha, nesiqingatha; yaye xa iya kube ikugqibile ukuchithachitha amandla abantu abangcwele, ziya kugqitywa zonke ezi zinto. Daniyeli 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Umbuzo owanikelwa kuYesu, omelwe njengendoda eyayambethe ilinen, embonweni womlambo iHiddekel, uthi, “Kuya kuba lixesha elingakanani kuse ekupheleni kwezi zimanga?,” yaye embonweni womlambo i-Ulai uYesu, omelwe njengoPalmoni (loo ngcwele ithile), uyabuzwa kuthiwa, “Kuya kuba lixesha elingakanani na umbono ongombingelelo wemihla ngemihla, nesikreqo sencithakalo, ukuze kunikelwe zombini ingcwele nomkhosi ukuba zinyathelwe phantsi?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

UDade White uthi imibono eyanikwa uDaniyeli ngasemanxwemeni lwemilambo emikhulu yaseShinare ngoku isekwinkqubo yokuzaliseka, yaye ngokunxulumene nemibono yomibini yemilambo, uYesu ubuzwa loo “mbuzo” wesiprofeto, osoloko uvelisa umthetho weCawa njenge “mpendulo.” Noko ke, zombini iimpendulo zinikelwa ngaphakathi komxholo wexesha lesiprofeto, olwaphela ngowe-1844. Oovulindlela bayichonga ngokuchanekileyo impendulo yombuzo wesahluko sesibhozo nombono womlambo i-Ulai, yaye baqonda ukuba ngowe-1798 kwakulixesha apho kwaphela ukusasazwa kwamandla abantu bakaThixo. Kodwa emva kowe-1844, xa “ukusetyenziswa kwexesha” kweLizwi likaThixo lesiprofeto kwaphelayo, loo mbuzo wesiprofeto othi, “Koda kube nini na?” uphinda uchaze ukuqonda koovulindlela ngolu hlobo: “kude kube ziintsuku ezingama-2300, yandule ke ingcwele icocwe ngexesha lomthetho weCawa osondelayo,” yaye “zonke” ezo “zimanga” kumbono wokugqibela kaDaniyeli ziya kuzaliseka, xa ukuphela kokusasazwa kwabantu abangcwele okwethuba leentsuku ezintathu nesiqingatha ezisemfuziselweni kufika.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Umbono womlambo iHidekeli wezizahluko ezithathu zokugqibela zikaDaniyeli nombono womlambo iUlai wezizahluko zesixhenxe ukuya kwesithoba bachongwa nguDade White njengokuba “yimilambo emikhulu yaseShinare.” Zonke izifundiswa zembali nezeBhayibhile ziyavuma ukuba kukho imilambo emibini kuphela, yaye yomibini yimilambo emikhulu, enxulunyaniswa neShinare. Loo milambo mibini yiTigris (iHidekeli) ne-Ewufrathe. Umlambo iUlai awusiwo u-Ewufrathe waseShinare; ngumjelo omncinane owenziwe ngabantu osePersi, hayi eShinare. Umlambo iUlai kumbono oqulethe isiseko nentsika ephakathi ye-Adventism awukho eShinare, ukanti umprofetikazi uchaza iUlai njengo-Ewufrathe, omnye wemilambo emikhulu yaseShinare.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Umbono waseHiddekel uveza imbali yangaphandle yedragoni, yerhamncwa nomprofeti wobuxoki ekhokela ihlabathi eArmagedon, yaye umbono waseUlai umele umsebenzi kaKristu ekudibaniseni ubuThixo baKhe nobuntu bomntu. Ngokwesiprofeto, impembelelo isebenzisa umlambo iUlai njengengqina lesibini kunye noMlambo iYufrathe ukuchonga umsebenzi owenziwa nguKristu ekudibaniseni ubuThixo baKhe nobuntu.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

IYufrathe neTigrisi zombini zaqala e-Eden yaye zityhutyha kulo lonke ubude bembali yomnqophiso. Xa zingena kwintsika esembindini ye-Adventism ngomhla wama-22 kuOktobha 1844, iYufrathe idityaniswa nomjelo wokunkcenkceshela owenziwe ngabantu, i-Ulai, ukumela ukudityaniswa koButhixo nobuntu, oko kuzalisekiswa ngokusetyenziswa kokholo kwabo bamelwa njengabalikhulu elinamashumi amane anesine amawaka. I-Ulai imele uvavanyo phezu kwegunya leLizwi likaThixo lesiprofeto, kuba ibeka igunya likaEllen White, elichonga umlambo wasePersi i-Ulai njengomnye wemilambo emikhulu yaseShinare, lichasene neengcali zehlabathi.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Umfuziselo womlambo i-Ulai umele uvavanyo malunga nelizwi lomntu okanye iLizwi likaThixo. Ngaba abantu bachanile, okanye ngaba amazwi abekwe phambili nguSister White achanile? Ngaba umlambo i-Ulai umele umlambo omnye ePersi, okanye umele umlambo wobuprofeti oqulathe amanzi avela e-Eden exutywe namanzi avela ebantwini?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Kusenokubakho iindlela ezininzi zokusingatha le ngxaki ndiyiphakamisileyo, kodwa ndiza kubeka phambi kwenu ezinye iingcinga ukuze nibone ingongoma yam. Ngaba ababhali-mbali nabefundisi behlabathi bachanile, aze uDade White abe ephosakele? Akukho mntu uphikayo ukuba “imilambo emikhulu yaseShinar” yiTigris neEwufrathe. Ngoko ke, xa uDade White echaza umlambo iUlai ePersi njengomlambo omkhulu waseShinar, ngaba ungumprofeti wobuxoki? Okanye, ngaba ungumprofeti oyinyaniso, owenze impazamo? Mingaphi na impazamo anokuyenza umprofeti oyinyaniso phambi kokuba awele umda aze abe ngumprofeti wobuxoki? Okanye, ngaba ababhali-mbali baphosakele? Okanye, ngaba ngokwenene uchanile? Okanye, ngaba ababhali-mbali noDade White bobabini bachanile? Ndiyiphakamisile le ngxaki ngenjongo yokusebenzisa inkcazo yale ngxaki njengengongoma eyongeziweyo ngalo mntu unxibe ilinen, omi phezu komlambo, obuzwayo, “Koda kube nini na?” kwimibono yomibini yemilambo iHidekeli neUlai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Kwisahluko sesibhozo sikaDaniyeli, uDaniyeli useShushan, ePersi, yaye iShushan ikumlambo i-Ulai, othi ngenxa yoshishino lwezolimo uquke umlambo wendalo kwakunye nothotho lwemijelo eyakhiwe ngabantu. Njengoko i-Ulai ihla ngomgama ongaphezu kweekhilomitha ezimalunga nekhulu elinamashumi amahlanu, idityaniswa nendawo yokudibana kwemilambo iTigris ne-Ewufrathe. ITigris ne-Ewufrathe eyaqala e-Eden ekugqibeleni iyadibana, yaye xa idibana, umlambo i-Ulai ovela ePersi udibana kwakuloo ndawo inye. Xa umlambo i-Ulai udibana nenkqubo yemigxobhozo yeTigris kwindawo yokudibana kweTigris ne-Ewufrathe, i-Ulai iba yinxalenye yamanzi enza imilambo emikhulu yaseShinare. Iingcali-mlando zichanile, yaye noDade White unjalo.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Xa uDade White echaza umbono weUlai kwisahluko sesibhozo, uchaza umlambo owaziwayo ngenkqubo yawo yemisele eyenziwe ngabantu edibanisa imilambo iTigris ne-Euphrates, emele amaxesha amabini eminyaka eyi-2520, awaphela ngo-1798 nango-1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Igama lakudala loMlambo iTigris nguHiddekel, yaye ngokunxulumene ne-Efrati yomibini le milambo ibekwe ngokucacileyo ngokwesiprofeto njengonxulunyaniswa neAsiriya neBhabheli, nabo abachongiweyo njengeengonyama ezimbini ezaziza kohlwaya izimvu zikaThixo. La mandla mabini atshabalalisayo ayengumfuziselo wangaphambili wamandla amabini atshabalalisayo eRoma yobuhedeni neRoma yobupapa, eziyimifuziselo yendoda nomfazi, okanye yebandla norhulumente. IRoma yobuhedeni yayiyindoda emele ulawulo lukarhulumente, kwaye iRoma yobupapa ingumfazi ongahlambulukanga wolawulo lwebandla. IAsiriya yayiyindoda, neBhabheli ingumfazi kubudlelane bazo besiprofeto, ngaloo ndlela ichonga iTigris njengendoda ne-Efrati njengomfazi.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Umlambo iTigris ngumlambo wobugcisa bolawulo loburhulumente owafikelela ku-1798, yaye iEfrati yobugcisa becawa yafikelela ku-1844. IEfrati kwakufuneka ifikelele ku-1844, kuba isigidimi sango-1844 sasimalunga neBhabheli, (iEfrati) eyawa kwakhona ngo-1844. Njengoko iEfrati yavelisa ingxangxasi ngo-1844, umlambo i-Ulai, nowathi naye wajoyina ukudibana kwemilambo njengomfuziselo wemisebenzi yabantu, wadityaniswa namanzi omnye umlambo. Umlambo wobugcisa bolawulo loburhulumente wavalelwa ngodonga ngo-1798, xa igunya loluntu lasuswa kumandla opopu. Kwangalo nyaka mnye iUnited States yaqalisa ukulawula njengerhamncwa lomhlaba nobukumkani besithandathu besiprofeto seBhayibhile. Umlambo iTigris wavalelwa ngodonga ngo-1798, kanye apho urhulumente ekugqibeleni uya kunyanzela ihlabathi liphela ukuba liwaphule olo donga, oluthi ngoku luthintele izikhukula zentshutshiso yopopu esele iza kugubungela ihlabathi njengomkhukula onamandla. Olo donga, okanye olo thintelo, ludonga lokwahlulwa kwecawa norhulumente.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Ngowe-1844, yomibini i-Ewufrathe ne-Ulayi ichaza umyalezo ka-1844 njengokuwa kweBhabhiloni, kwananjengowona msebenzi kanye awawuqalayo uKristu ngo-1844, xa, njengoMthunywa woMnqophiso, wawahlambululayo amanzi eBhabhiloni nemisebenzi yabantu kubantu ababemele ukungena engcweleni yaKhe—abantu ababefuna ukuhlanjululwa ngaphambi kokuba bangene eNdingcweleni eNgcwele. Ukuhlanjululwa kokugqibela kwabo bantu kwafezekiswa ngemvula eyathululwa phantsi komyalezo weSikhalo saphakathi kobusuku, kwaye loo mathontsi emvula omyalezo weSikhalo saphakathi kobusuku adityaniswa emanzini eTigris, njengoko amaMillerite ayichaza iRoma yobupapa no-1798, nanjengoko ayichaza ukuwa kweBhabhiloni aza ahlanjululwa kwangaphambi komnyango ovaliweyo ngomyalezo, okanye unokuthi—ahlanjululwa yimvula eyavela emanzini adityanisiweyo emilambo i-Ulayi, iTigris ne-Ewufrathe, njengoko ayewuveza umyalezo kaDaniyeli 8:14, aza azalisekisa umyalezo weSikhalo saphakathi kobusuku kwangaphambi kokuvulwa koMhla woXolelwaniso ongumfuziselo wokwenene.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Xa uKristu emi phezu kwamanzi eHiddekel kwindinyana yesixhenxe yesahluko seshumi elinesibini sikaDaniyeli, umi phezu kwamanzi eTigris, amanzi obupolitika bombuso embonweni ochaza iintshukumo zokugqibela zobupolitika bombuso boluntu ezikhokelela ekuvalweni kwexesha lovavanyo. Umi apho ephendula umbuzo wendinyana engaphambili, kanye njengokuba embonweni woMlambo iUlai, indoda eyayambethe ilinen, ethi apho ibe nguPalmoni, uMbali-manani Omangalisayo, inikela impendulo kumbuzo wendinyana engaphambili. Kuzo zombini ezi ziganeko incoko yincoko yasezulwini phakathi kweengelosi noKristu, yaye kuzo zombini ezi ziganeko umbuzo uthi, “Koda kube nini?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Impendulo ithi, kude kube yimihla engama-2300; kwisahluko sesibhozo nakwisahluko seshumi elinesibini ithi, “lixesha, namaxesha, nesiqingatha sexesha.” Impendulo iqondwa njengeminyaka engama-2300 neminyaka eli-1260, kodwa ngo-1844 uThixo wabeka isithintelo ekusetyenzisweni kwexesha ngaphakathi kwesigidimi sesiprofeto, kuba ixesha alisekho. Ithini impendulo kaPalmoni, indoda eyambethe ilinen, kwisizukulwana saKhe sokugqibela? Umbuzo othi “Koda kube nini na?” ubonisiwe ngamamangqina amaninzi ukuze kuqondwe umthetho weCawa njengempendulo yaloo mbuzo; ngoko ke ingaba ingcwele ihlanjululwa na ngomthetho weCawa, yaye ingaba “zonke ezi zimanga” zigqitywa na ngomthetho weCawa? Ziziphi ezo “zimanga” zigqitywayo ngomthetho weCawa, yaye zaqala nini ezo “zimanga”?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Ndaza ndabona mna Daniyeli, yaye, khangela, kwakumi abanye ababini, omnye kweli cala lonxweme lomlambo, omnye kwelinye icala lonxweme lomlambo. Wathi omnye kuloo ndoda yayambethe ilinen emhlophe, eyayiphezu kwamanzi omlambo, Koda kube nini kuse esiphelweni sale mimangaliso?

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 12:5–7.

Ndaza ndeva indoda eyambethe ilinen emhlophe, eyayiphezu kwamanzi omlambo, xa yaphakamisa isandla sayo sokunene nesandla sayo sokhohlo ezulwini, yafunga ngaye ophilayo ngonaphakade ukuba kuya kuba lixesha, namaxesha, nesiqingatha sexesha; yaye xa iya kuba ikugqibile ukusasaza amandla abantu abangcwele, zonke ezi zinto ziya kugqitywa. Daniyeli 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Umbuzo womfuziselo othi “Koda kube nini na?” uphawula umthetho weCawa, yaye ingelosi ayibuzanga ukuba umthetho weCawa wawunini, kodwa yabuzisa ukuba isiphelo sezimanga siya kuba nini na. “Izimanga” ziphela kumthetho weCawa, ngoko ke ziziphi na izimanga ezikhokelela kumthetho weCawa? Okanye, ukutsho ngokucacileyo ngakumbi, zeziphi na “izimanga” ezimelwe embonweni owaphiwa ngaseHiddekel, ezimelwe kwizahluko zeshumi ukuya kweleshumi elinesibini? Ukuba sinokumisela ukuba ziyintoni na “izimanga” ezo, sinokufumanisa ukuba “izimanga” ziqala nini na. KuDaniyeli ishumi, uGabriyeli uchaza ngokungqalileyo ukuba yayiyintoni na injongo yakhe ekusebenzisaneni kwakhe noDaniyeli ngexesha lombono.

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 10:14.

Ngoku ndize kukwazisa oko kuya kwehlela abantu bakowenu ngemihla yokugqibela; kuba umbono usasele ungowemihla emininzi. Daniyeli 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

UGabriyeli weza ukuze enze abantu bakaThixo baqonde okuya kubafikela ngemihla yokugqibela. Ukucinga ukuba iziprofeto ezikuDaniyeli ishumi elinesibini zaqondwa ngokuchanekileyo ngamaMillerite, kodwa kusetyenziswe loo kuvuma ukukhanyela ukusetyenziswa kweso sahluko kwimihla yokugqibela—kukutshitshisa injongo ecaciswe nguGabriyeli. Xa uGabriyeli eqalisa ibali lesiprofeto kwivesi yokuqala yesahluko seshumi elinanye ade afike kwivesi yesithathu yesahluko seshumi elinesibini, imbali emelwe apho ziinkcukacha zesiprofeto zangaphandle zokuba inamba, irhamncwa, nomprofeti wobuxoki balikhokelela njani ihlabathi eArmagedon. Kukho iindinyana phakathi kweso sahluko ezichaza abantu bakaThixo betshutshiswa, kodwa imbali yesahluko seshumi elinanye ngokuyintloko sisityhilelo sangaphandle. Oku kuthetha ukuba isahluko seshumi nesahluko seshumi elinesibini zimele ialfa ne-omega ngaphakathi kombono wokugqibela kaDaniyeli, kuba ngokungafaniyo nesahluko seshumi elinanye, omabini achaza umyalezo wangaphakathi ochonga ukutywinwa kwekhulu elinamashumi amane anesine amawaka. Isahluko esiphakathi sisivukelo soluntu njengoko simelwe ngukumkani wasemantla, upopu waseRoma, yaye isahluko se-alfa esilishumi, kunye nesahluko se-omega esilishumi elinesibini, zichonga amava angaphakathi ekhulu elinamashumi amane anesine amawaka ngemihla yokugqibela. Zontathu ezi zahluko zikhokelela ekuvalweni kwexesha lovavanyo; isahluko se-alfa siqala ngokoyika uThixo okwahlula iindidi ezimbini zabakhonzi, yaye ekupheleni kweso sahluko uDaniyeli unikwa ukuphindaphindwa kwamandla, ngaloo ndlela kuchongwa imiyalezo yengelosi yokuqala neyesibini. Isahluko seshumi elinesibini sisahluko se-omega, yaye sichonga umyalezo womgwebo wengelosi yesithathu.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Isahluko seshumi elinanye sichaza ngokweenkcukacha uvukelo loluntu ukususela ekutshatyalalisweni kweYerusalem kuse kude kube kukuvalwa kwexesha lovavanyo, nto leyo ethi ngokukaDade uWhite ibe ngumzekeliso wokuvalwa kwexesha lovavanyo ekupheleni kwehlabathi. UDaniel ishumi elinanye iqala ekutshatyalalisweni kweYerusalem, kuba uDaniel ungomnye wabo bathatyathwa basiwa eBhabheli ekutshatyalalisweni okuphindwe kathathu kweYerusalem okwakungumfuziselo wokutshatyalaliswa kwaso eso sixeko ngo-70 AD, kwaza kwaphinda kwenzeka kwakhona ngemihla yokugqibela njengoko imelwe lihlabathi.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Ukutshatyalaliswa okubini okungokoqobo kweYerusalem okwenzeka ngomhla omnye wonyaka, kwahlulwa yiminyaka engamakhulu amathandathu anamashumi amathandathu anesihlanu. Oko kutshatyalaliswa kubini kwakungokwesixeko apho iTyeya kwakufanele ukuba ibekwe khona. IShilo yayineempawu ezifanayo zesiprofeto, yaye imele ukutshatyalaliswa kokuqala kwesixeko apho ubukho bukaThixo babukhona, okanye kwakufanele ukuba bubekho. Xa uDade White esebenzisa ukutshatyalaliswa kweYerusalem njengomfuziselo wokutshatyalaliswa kwemihla yokugqibela, usenza ingcaciso ngentshumayelo kaKristu ngokutshatyalaliswa kweYerusalem.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

IShilo, ukutshatyalaliswa kweYerusalem phantsi kukaNebhukadenetsare noTito, zingamangqina amathathu emihla yokugqibela njengoko imelwe kukutshatyalaliswa komzi kaThixo. IShilo ngumyalezo wengelosi yokuqala ofundisa ukoyika uThixo, into uEli angazange ayenze, nokumnika uzuko, into uEli angazange ayenze, kuba ilixa lomgwebo waKhe lifikile. Umyalezo wengelosi yesibini kulapho sifumana khona ukuphindaphindwa, njengoko kumelwe nguNebhukadenetsare noTito. Ukutshatyalaliswa kwesithathu kweYerusalem, emihleni yokugqibela, kusekupheleni kwexesha lovavanyo, okukukuphela komgwebo.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Isahluko seshumi elinanye siyimbali yangaphandle yemiyalezo yeengelosi ezintathu. Sibekwe phakathi kombono wesahluko seshumi wokwahlulwa nezo kuchukunyiswa zintathu zokuxhobisa okwenzeka ngomhla wamashumi amabini anesibini wombono kaDaniyeli. Oku kuthetha ukuba nesahluko seshumi elinesibini siya kuba malunga nebali langaphakathi lalo oko kwehlela abantu bakaThixo ngemihla yokugqibela. Kwathetha kanjalo nokuba ukukhanya okungaphakathi kwisahluko seshumi elinesibini kuqaqambe ngokuphindwe ngamashumi amabini anesibini kunokukhanya okusesesahlukweni seshumi.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Embikweni we-Ulai, noKristu kwabuza kwathiwa, “Koda kube nini?” Iindima ezilishumi elinesibini ezandulelayo loo mbuzo kwindima yeshumi elinesithathu, zazichaza imbali yangaphandle yesiprofeto emele iinkcukacha ezibalulekileyo ngamagunya esiprofeto seBhayibhile. Ezo ndima zilishumi elinesibini zaziphinda nje zandise imbali emelweyo kwisahluko sesixhenxe. Imbali yesiprofeto ebekwe kwezo ndima iyaphindwa yandiswe kwisahluko seshumi elinanye, iqala ngexesha lamaMedi namaPersi. Isiqingatha sokugqibela sesahluko sesibhozo kunye nesahluko sesithoba siphela sisimeliso sabantu bakaThixo bemihla yokugqibela ngomprofeti uDaniyeli. Umbono wembali yesiprofeto ofumaneka embikweni wemilambo ye-Ulai kwizahluko ezithathu, kunye nomfuziselo wabantu bakaThixo kwezo zahluko ngentsebenziswano kaDaniyeli noGabriyeli, yi-alpha ukuya kwi-omega yezahluko zeshumi ukuya kweleshumi elinesibini.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Ngenxa yokuba iHiddekel iyi-omega yaye iUlai iyi-alpha, amandla amelwe lukhanyiso olutyhilwayo kwisahluko seshumi elinesibini, xa kufikelelwa kwixesha lesiphelo, aphindwe ngamashumi amabini anesibini ngokukhanya kunombono oyintsika esembindini nesiseko se-Adventism. Kuba kunjalo, ukukhanya kombono wokugqibela kaDaniyeli kuchongwa ngokuthe ngqo njengokukhanya okunxulumene nabantu bakaThixo ngemihla yokugqibela. Xa isithunywa sibuza indoda eyambethe ilinen, “Koda kube nini?” kuse ekupheleni kwale mimangaliso, loo mimangaliso ngabo bakhanya njengeenkwenkwezi ngonaphakade kanaphakade, njengoko imbali yomnqophiso kaAbram ivakala ngomyalelo wokuba uAbram akhangele ezinkwenkwezini. Imimangaliso kuDaniyeli ishumi elinesibini yinguquko yabantu ibe ngumqondiso wamawaka alikhulu anamashumi amane anesine.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Kwintsika yangaphambili sachonga ukuba indima yeshumi elinanye kaDaniyeli ishumi elinesibini ichaza ixesha lesiprofeto elinamaxesha amabini, elokuqala kuwo liyiminyaka engamashumi amathathu. Ukuze ndibeke ugxininiso olufanelekileyo kwindima yeshumi elinanye, ndaya kwindima yesixhenxe; ukuze ndibonise ukuthabatha inxaxheba kukaKristu ngokuthe ngqo kwimimangaliso ayenzayo phakathi kwabantu baKhe ngemihla yokugqibela.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Ekubuyeleni kwivesi yeshumi elinanye ndinqwenela ukunikhumbuza ukuba isahluko seshumi elinesibini sibizwa ngokuthe ngqo ngokuba “imihla yokugqibela” nguGabriyeli. Ngemihla yabaliwaka elinamakhulu amane anamashumi amane anesine, imihla abatywinwa ngayo baze bangene emnqophisweni noThixo; ngokwencwadi kaDaniyeli, kuya kubakho umyalezo ovuliweyo ongatywinwanga oya kukhula ude ube sisikhalo esikhulu. Loo myalezo umelwe kwisahluko seshumi elinesibini ngamaxesha amathathu ahlukeneyo obuprofeti, asele echaziwe kakade ngamaMillerite, aza emva koko aqinisekiswa nguMoya wesiProfeto. Loo maxesha mathathu awamele xesha, kuba kanye loo ngelosi iphakamisa izandla zozibini ezulwini kwisahluko seshumi elinesibini, yaphakamisa isandla esinye ezulwini kwiSityhilelo seshumi, yaza yafunga ukuba ixesha alisayi kubakho. Olo bhengezo ngo-1844 luthetha ukuba loo maxesha mathathu obuprofeti kuDaniyeli isahluko seshumi elinesibini ngamaxesha angumqondiso angamiselwanga ukumela ixesha.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Ngoko ke, xa ixesha eliphakathi elingumfuziselo lesiprofeto kuDaniyeli ishumi elinesibini lisisithuba esiphindwe kabini esiqala ngeminyaka engamashumi amathathu kanye kweso sahluko apho uMikayeli emi phezulu, ngoko uyazi ukuba eso sithuba siphindwe kabini siqala ngeminyaka engamashumi amathathu kukuzaliseka okugqibeleleyo kwesiprofeto sika-Abram esiyi-alpha. I-omega yesiprofeto sexesha, esiqalisa imbali yomnqophiso ngokubhekisele kubantu abanyuliweyo, ifikelela ekuzalisekeni kwayo okugqibeleleyo kwakweso sahluko sinye, esisona sigxina sobungqina bukaDaniyeli ngoko kuya kwehlela abantu bakaThixo ngemihla yokugqibela.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Ngexesha lesiphelo, incwadi kaDaniyeli iyatyhilwa, yaye ukukhanya okuveliswayo kuyabatywina abantu bakaThixo. Ngexesha lesiphelo, incwadi kaDaniyeli iyatyhilwa, yaye ukukhanya okuveliswayo kumelwe ngamaxesha amathathu esiprofeto angaphakathi kwisahluko sokugqibela sikaDaniyeli. Eso sahluko sisiyi-omega yezahluko ezithathu ezenza umbono weHiddekel, yaye umbono weHiddekel usisiyi-omega kwizahluko ezithathu ezimele i-alpha yemibono yemilambo kaDaniyeli. Imilambo eyaqala e-Eden ekugqibeleni yafikelela kuDaniyeli, yaye ke iLizwi lesiprofeto likaThixo layizisa kumbutho wamaMillerite wengelosi yokuqala neyesibini, umbutho we-alpha weentshukumo ezimbini zeengelosi ezintathu. Iminyaka eli-1290 yevesi yeshumi elinanye iyiyo i-omega yesiprofeto seminyaka eli-430 sikaAbram noPawulos.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Phambi kokuba siqhubeke kuDaniyeli ishumi elinesibini nokunxulumana kwaso nesiprofeto sikaAbram, kulungile ukukhumbula ukuba wayengubani uPawulos. UPawulos wayengenguye kuphela umpostile kwiiNtlanga, koko, ngokubaluleke ngokulinganayo, wanikela umyalezo wakhe ngeLizwi likaThixo lesiprofeto. Okubaluleke ngakumbi kunoko kukuba uPawulos wayengumprofeti wesabelo-maxesha. Umprofeti wesabelo-maxesha ngumprofeti ovuswa ukuze akhokele abantu bakaThixo besuka kwelinye isabelo-maxesha besiya kwelinye, njengoMoses, ukusuka kunqulo lwesibingelelo ukuya kunqulo lwengcwele; noYohane uMbhaptizi, ukusuka kwengcwele yasemhlabeni ukuya kwiNgcwele yaseZulwini. UPawulos wabhala ulwazi oluninzi ngakumbi nemithetho yokusetyenziswa kwento yokoqobo ukuya kweyomoya kunabo bonke abanye ababhali beBhayibhile bebonke, ngokude kakhulu! Wavuswa ukuze achaze uguquko ukusuka kokoqobo ukuya kokomoya ngaphakathi komxholo wabantu bakaThixo bomnqophiso.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

UPawulos nguye umdibanisi phakathi kwezithembiso zomnqophiso kubantu abanyuliweyo baka-Abraham, ngexesha apho abo bantu banyuliweyo batshintshela ekubeni ngababonakalayo ngokwenyama baya ekubeni ngabangokomoya. Ukuba awuzinzanga ekuqondeni indima awayeyiyo uPawulos kwimbali yomnqophiso, unokungayiboni indlela efaneleke ngayo ngokobuthixo into yokuba isiprofeto sokuqala sabantu bomnqophiso kaThixo sisiprofeto sexesha esiphindwe kabini esiqala ngexesha leminyaka engama-30. Esinye isiprofeto sabekwa ngoyise wabantu abanyuliweyo, yaye xa betshintshela ekubeni ngabantu abanyuliweyo abangokomoya, kwaphakanyiswa umprofeti wesahlulelo samaxesha ukuze achonge aze achaze olo tshintsho, kwanokungqina isiprofeto sexesha sika-Abram ngobungqina besibini obuphuma kwiTestamente eNtsha obungqinelene nobungqina bokuqala obuphuma kwiTestamente eNdala. UAbram ekuqaleni, aze uPawulos ekupheleni, bafanekisa ukubaluleka kwe-1290 yemihla yokugqibela.

We will continue in the next article.

Siya kuqhubeka kwinqaku elilandelayo.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Umbono kaZekariya ngoYoshuwa neNgelosi usebenza ngamandla akhethekileyo kumava abantu bakaThixo kwimiboniso yokugqibela yosuku olukhulu locamagushelo. Ibandla lentsalela liya kuthi ngelo xesha liziswe esilingweni esikhulu nasekubandezelekeni. Abo bagcina imiyalelo kaThixo nokholo lukaYesu baya kuva ingqumbo yenamba nemikhosi yayo. USathana ubala ihlabathi njengabalawulwa bakhe; ude wafumana ulawulo nakwabaninzi abazibiza ngokuba bangamaKristu. Kodwa nantsi inkampana encinane emelana nobukhosi bakhe. Ukuba ebenokubacima emhlabeni, uloyiso lwakhe beluya kuba lupheleleyo. Njengoko waphembelela iintlanga zobuhedeni ukuba zitshabalalise uSirayeli, ngokunjalo kwixesha elikufuphi uya kuvuselela amagunya angendawo omhlaba ukuba atshabalalise abantu bakaThixo. Abantu baya kufunwa ukuba banikele ukuthobela imimiselo yabantu ngokwaphula umthetho kaThixo.

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Abo banyanisekileyo kuThixo baya kusongelwa, bagxekwe, bathintelwe ngumthetho. Baya ‘kunganikelwa nangabazali, nabazalwana, nezizalwana, nabahlobo,’ kuse kude kuse ekufeni. Luka 21:16. Ithemba labo lodwa likwinceba kaThixo; ukhuseleko lwabo lodwa luya kuba ngumthandazo. Njengoko uYoshuwa wabongoza phambi kweNgelosi, ngokunjalo ibandla lentsalela, ngokuqhekeka kwentliziyo nangokholo olungagungqiyo, liya kubongoza uxolelo nenkululeko ngoYesu, uMmeli walo. Bayakuqonda ngokupheleleyo ukona kobomi babo, babubona ubuthathaka nokungafaneleki kwabo; yaye bakulungele ukuphelelwa lithemba.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

“Umhendi umi kufuphi ukuze abamangalele, njengoko wayemi kufuphi ukumelana noYoshuwa. Ukwalatha kwizambatho zabo ezingcolileyo, nakubume babo obunesiphako. Uveza ubuthathaka nobuyatha babo, nezono zabo zokungabi nambulelo, nokungafani kwabo noKristu, okuye kwamhlazisa uMhlanguli wabo. Uzama ukuboyikisa ngengcinga yokuba imeko yabo ayinathemba, nokuba ibala lokungcoliswa kwabo aliyi kuze lihlanjwe. Unethemba lokuba, ngaloo ndlela, uya kulutshabalalisa ukholo lwabo ukuze banikezele kwizilingo zakhe, baze bajike ekunyanisekeni kwabo kuThixo.

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

“USathana unolwazi oluchanileyo lwezono athe wahendela kuzo abantu bakaThixo ukuba bazenze, aze anyanzelise izityholo zakhe nxamnye nabo, evakalisa ukuba, ngezono zabo, balahlekelwe kukhuseleko lwasezulwini, aze abange ukuba unelungelo lokubatshabalalisa. Uthi bafanele kanye njengaye ukungabandakanywa elubabalweni lukaThixo. ‘Ngaba aba,’ utsho, ‘ngabantu abaza kuthabatha indawo yam ezulwini, nendawo yeengelosi ezamanyana nam? Bayazibanga ukuba bayawuthobela umthetho kaThixo; kodwa bazigcinile na iziyalelo zawo? Abazange na babe ngabathandi babo ngokwabo ngaphezu kokuba ngabathandi bakaThixo? Ababekanga na ezabo izinto ezinomdla ngaphezu kwenkonzo yaKhe? Abazithandanga na izinto zehlabathi? Khangelani izono eziphawule ubomi babo. Bonani ukuzicingela kwabo, ubungendawo babo, intiyo yabo komnye nomnye. Ngaba uThixo uya kundigxotha mna neengelosi zam ebusweni baKhe, aze kodwa abavuze abo baye baba netyala lezono ezifanayo? Awunako ukukwenza oku, Nkosi, ngobulungisa. Ubulungisa bufuna ukuba isigwebo sivakaliswe nxamnye nabo.’”

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Kodwa ke abalandeli bakaKristu, nangona bonile, abazange bazinikele ukuze balawulwe ngamandla kaSathana. Baguqukile ezonweni zabo baza bamfuna uYehova ngokuthobeka nangokuzisola kwentliziyo, yaye uMmeli kaThixo ubathethelela. Lowo uye waxhatshazwa kakhulu kukungabi nambulelo kwabo, owaziyo isono sabo kwanoguquko lwabo, uthi: ‘UYehova makakukhalimele, Sathana. Ndanikela ubomi baM ngenxa yale miphefumlo. Ibhalwe ezintendeni zezandla zaM. Basenokuba neziphene zesimilo; basenokuba basilele kwimizamo yabo; kodwa baguqukile, yaye ndibaxolele ndabamkela.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

“Uhlaselo lukaSathana lunamandla, iinkohliso zakhe zifihlakele ngobuqili; kodwa iliso leNkosi liphezu kwabantu baYo. Iimbandezelo zabo zinkulu, amadangatye eziko abonakala ngathi aseza kubatshabalalisa; kodwa uYesu uya kubakhupha njengogolide oluvavanyiweyo emlilweni. Ubuthe lobumhlaba babo buya kususwa, ukuze ngabo umfanekiselo kaKristu utyhilwe ngokugqibeleleyo.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

“Ngamaxesha athile iNkosi ingabonakala ngathi ilibele ziingozi zebandla laYo nokwenzakala elikwenziwe ziintshaba zalo. Kodwa uThixo akalibali. Akukho nto kweli hlabathi ixabiseke kangaka entliziyweni kaThixo njengebandla laYo. Asikokuthanda kwaKhe ukuba umgaqo-nkqubo weli hlabathi wonakalise imbali yalo. Akabashiyi abantu baKhe boyiswe zizilingo zikaSathana. Uya kubohlwaya abo bammela gwenxa, kodwa uya kuba nobabalo kubo bonke abaguquka ngokunyanisekileyo. Kubo abo bambizayo befuna amandla okuphuhliswa kwesimilo sobuKristu, uya kubanika lonke uncedo olufunekayo.”

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“Ngexesha lesiphelo abantu bakaThixo baya kuncwina baze bakhale ngenxa yezinengiso ezenziwa elizweni. Ngeenyembezi baya kubalumkisa abangendawo ngengozi abakuyo ngokunyathela umthetho wobuThixo, yaye ngosizi olungathethekiyo baya kuzithoba phambi kweNkosi ngokuguquka. Abangendawo baya kuhlekisa ngosizi lwabo baze bagcule izibongozo zabo ezinzulu. Kodwa intlungu nokuthotywa kwabantu bakaThixo bubungqina obungathandabuzekiyo bokuba baphinda befumana amandla nobuhandiba besimilo obalahleka ngenxa yesono. Kungenxa yokuba besondela ngakumbi kuKristu, kungenxa yokuba amehlo abo egxile kubunyulu baKhe obugqibeleleyo, le nto besibona ngokucacileyo kangaka ububi obugqithisileyo besono. Ubunono nokuzithoba zizinto eziyimfuneko zempumelelo noloyiso. Isithsaba sozuko silindele abo baqubuda emazantsi omnqamlezo.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Abathembekileyo bakaThixo, abangabantu bomthandazo, ngokungathi bavaliwe phakathi kunye naYe. Bona ngokwabo abazi ukuba bakhuselwe ngokhuseleko olungakanani na. Beqhutywa nguSathana, abalawuli beli hlabathi bafuna ukubatshabalalisa; kodwa ukuba amehlo abantwana bakaThixo angavulwa njengoko avulwa amehlo omkhonzi kaElisha eDothan, babeya kubona iingelosi zikaThixo zimi ngeenxa zonke kubo, zibambe zinqande imikhosi yobumnyama.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Njengoko abantu bakaThixo bethob’ imiphefumlo yabo phambi kwakhe, bebongoza ubunyulu bentliziyo, kunikwa umyalelo othi, ‘Susani iingubo ezingcolileyo,’ kuze kuthethwe amazwi enkuthazo athi, ‘Khangelani, ndibangele ukuba ubugwenxa bakho bumke kuwe, yaye ndiya kukunxibisa izambatho zokutshintsha.’ UZekariya 3:4. Ingubo engenasiphako yobulungisa bukaKristu ibekwa phezu kwabantwana bakaThixo abaye bavavanywa, bahendwa, kodwa bahlala bethembekile. Intsalela edelelweyo inxityiswa izambatho zobuqaqawuli, ingabi sabuye ihlanjululwe ziingcoliseko zehlabathi. Amagama abo agcinwa encwadini yobomi yeMvana, ebhaliswe phakathi kwabathembekileyo bazo zonke izizukulwana. Baye baxhathisa amaqhinga omkhohlisi; abazange basuswe ekunyanisekeni kwabo kukugquma kwenamba. Ngoku bakhuselekile ngonaphakade kumayelenqe omhendi. Izono zabo zidluliselwa kumsunguli wesono. Kubekwa ‘umqwazi omhle’ phezu kweentloko zabo.”

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

“Ngoxa uSathana ebefaka ngamandla izityholo zakhe, iingelosi ezingcwele, ezingabonwayo, bezihamba zisiya zibuye, zibeka phezu kwabanyanisekileyo itywina loThixo ophilileyo. Aba ngabo bame phezu kweNtaba yeZiyon benaMvana, benegama likaYise libhaliwe emabunzini abo. Bawucula umhobe omtsha phambi kwetrone, loo mhobe kungekho namnye unokuwufunda ngaphandle kwekhulu elinamashumi amane anesine amawaka awakhululwayo emhlabeni. ‘Aba ngabo abalandela iMvana nokuba iya phi na. Aba bakhululwa phakathi kwabantu, bengowokuqala kweziqhamo kuThixo nakwiMvana. Kwaye emlonyeni wabo akufunyanwanga nkohliso; kuba bengenabala phambi kwetrone kaThixo.’ IsiTyhilelo 14:4, 5.”

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Ngoku kufikelelwe ekuzalisekeni okupheleleyo kwamazwi eNgelosi athi: ‘Yiva ngoku, wena Yoshuwa umbingeleli omkhulu, wena nabalingane bakho abahleli phambi kwakho; kuba bangamadoda amangaliswayo; kuba, yabona, ndiya kuzisa uMkhonzi waM iSebe.’ Zekariya 3:8. UKristu utyhilwa njengoMkhululi noMsindisi wabantu baKhe. Ngoku ngenene intsalela ‘ingamadoda amangaliswayo,’ njengoko iinyembezi nokuthotywa kohambo lwabo lobuphambo zinika indawo uvuyo nembeko ebusweni bukaThixo neMvana. ‘Ngaloo mini isebe likaYehova liya kuba lihle lize libe nozuko, nesiqhamo somhlaba siya kuba sigqwesile sibe sihle kwabasindileyo bakwaSirayeli. Kwaye kuya kuthi, osale eZiyon, nalowo ushiyekileyo eYerusalem, abizwe ngokuba ungcwele, wonke obhaliweyo phakathi kwabaphilayo eYerusalem.’ Isaya 4:2, 3.” Abaprofeti neeKumkani 587–592.