We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Sivale inqaku elidlulileyo sichonga ukuba zontathu iingelosi zeSityhilelo seshumi elinesine ziphethe isigidimi ezandleni zazo. Ingelosi yesibini neyesithathu zichazwa njengeziphethe “isikhumba esibhaliweyo,” kunye nazo xa zisihla nesigidimi sazo. Ingelosi nganye imela isigidimi, yaye ukufika kwesigidimi ngasinye kubangela isiphumo. Ingelosi yokuqala yafika ngowe-1798. Eso sigidimi savululwa, kwaza kwabakho ukwanda kolwazi ngokuphathelele umgwebo osondelayo. Oko kwanda kolwazi kwavelisa iindidi ezimbini zabakhonzi. Xa ingelosi yesibini yafikayo, isigidimi sokuwa kwamaProtestanti savululwa, kwaza kwabakho ukwanda kolwazi, kwaveliswa iindidi ezimbini. Xa isigidimi seMidnight Cry safikayo ngo-Oktobha 22, 1844, savululwa kwintlanganiso yenkampu yase-Exeter, kwaza kwabakho ukwanda kolwazi, kwaveliswa iindidi ezimbini zeentombi. Xa ingelosi yesithathu yafikayo ngo-Oktobha 22, 1844, isigidimi sengwele yesithathu nako konke oko sikumeleyo savululwa, kwaza kwabakho ukwanda kolwazi, kwaveliswa iindidi ezimbini.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Olunye uphawu olunokufunyanwa kwiingelosi lunento yokwenza nokuxhotyiswa kwamandla kwemiyalezo yengelosi. Umyalezo wengelosi yesibini waxhotyiswa ngamandla ngumyalezo weSikhalo Sasezinzulwini Zobusuku, njengoko inqaku langaphambili libonisile, kodwa iSikhalo Sasezinzulwini Zobusuku asimelwe yingelosi enye, simelwe ziingelosi ezininzi. Imbali eyayingqamana nengelosi yesibini neSikhalo Sasezinzulwini Zobusuku ibonisa ukuba umyalezo wengelosi yesibini waxhotyiswa ngamandla xa iSikhalo Sasezinzulwini Zobusuku sadityaniswa nawo. Kule ncwadi inye sixelelwa oku:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Ndabona iingelosi zikhawuleza zisiya ngapha nangapha ezulwini. Zazisihla zize emhlabeni, zibuye zinyuke ziye ezulwini, zilungiselela ukuzaliseka kwesiganeko esithile esibalulekileyo. Emva koko ndabona enye ingelosi enamandla ithunyelwe ukuba yehle ize emhlabeni, idibanise ilizwi layo nelingelosi yesithathu, yaye inike amandla nokuqina kwisigidimi sayo. Amandla amakhulu nozuko olukhulu kwanikelwa kwingelosi leyo, yaye yakuthi isehla, umhlaba wakhanyiswa luzuko lwayo. Ukukhanya okwahamba phambi kwale ngelosi nokwalandela emva kwayo, kwangena kuyo yonke indawo, xa yayikhwaza ngamandla, ngezwi elikhulu, isithi, IBhabheli enkulu iwile, iwile, yaza yaba likhaya leedemon, nendawo yokuhlala yawo wonke umoya ongcolileyo, nendlwana yazo zonke iintaka ezingcolileyo nezinengcwangu. Isigidimi sokuwa kweBhabheli, njengoko sanikelwa yingelosi yesibini, siphinda sinikwe kwakhona, kongezwe ukonakala obekungena emabandleni ukusukela ngowe-1844. Umsebenzi wale ngelosi uza ngexesha elifanelekileyo, uze udibane nomsebenzi wokugqibela omkhulu wesigidimi sengweosi yesithathu, njengoko sidumba sibe sisikhalo esikhulu. Yaye abantu bakaThixo balungiselelwa kuyo yonke indawo ukuba beme ngxi ngelixa leyure yokulingwa abaza kudibana nayo kungekudala. Ndabona ukukhanya okukhulu kuphumle phezu kwabo, baza bamanyana kulo myalezo, baza beshumayela ngesibindi nangamandla amakhulu isigidimi sengweosi yesithathu.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“Izithunywa zezulu zathunyelwa ukuba zincede isithunywa esinamandla esivela ezulwini, ndaza ndeva amazwi awayengathi avakala kuyo yonke indawo esithi, Phumani kuyo, bantu bam, ukuze ningabi ngabathabatha inxaxheba ezonweni zayo, nokuze ningamkeli kwizibetho zayo; kuba izono zayo zifike zaya kutsho ezulwini, yaye uThixo ukhumbule ubugwenxa bayo. Lo myalezo wabonakala ngathi lulongezo kumyalezo wesithathu, waza wamanyana nawo, kanye njengoko isikhalo saphakathi kobusuku samanyana nomyalezo wesithunywa sesibini ngowe-1844. Uzuko lukaThixo lwahlala phezu kwabangcwele abanyamezelayo, abalindileyo, baza bona ngokungoyiki banikela isilumkiso sokugqibela esinzulu, bevakalisa ukuwa kweBhabheli, yaye bebiza abantu bakaThixo ukuba baphume kuyo; ukuze basinde kwisigwebo sayo esoyikekayo.” Spiritual Gifts, umqulu 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Isikhalo Sasezinzulwini Ebusuku sadityaniswa nesithunywa sesibini, yaye isithunywa seSityhilelo ishumi elinesibhozo sidibana nesesithathu, yaye xa sidibana nesithunywa sesithathu, siphinda ukudityaniswa kweSikhalo Sasezinzulwini Ebusuku nesithunywa sesibini ekuqalekeni kobu-Adventism. Ngokusekelwe kumangqina amabini, isithunywa sesibini nesesithathu, umyalezo wesithunywa ngasinye unomyalezo wesibini osinika amandla. La mangqina mabini afundisa ukuba xa umyalezo wesithunywa sokuqala wafika embalini, kwakufuneka kufike ixesha emva koko apho loo myalezo wawunokuxhotyiswa ngamandla ngomyalezo wesibini. Oku, kambe ke, kwakuyinyaniso nakwisithunywa sokuqala. Kumhlathi wokuqala wesicatshulwa eside esisandula ukusibeka phambi kwenu, uDade White uchaza kwaezo mpawu kwakwisithunywa sokuqala njengoko uYohane ezibeka kwisithunywa seSityhilelo ishumi elinesibhozo xa esithi, “Ndaxelelwa ukuba uthumo lwakhe lwalukukhokela ekukhanyiseni umhlaba ngozuko lwakhe, nokulumkisa umntu ngengqumbo kaThixo ezayo.” Kucacile ukuba kweso sicatshulwa ubhekisa kwisithunywa sokuqala.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Umyalezo wengelosi yokuqala wafika ngowe-1798, waza emva koko wanikwa amandla ngomhla we-11 Agasti 1840, xa ubukhosi bama-Ottoman baphelayo. Ngelo xesha ingelosi enamandla yeSityhilelo isahluko seshumi yehla ivela ezulwini, yabeka unyawo olunye emhlabeni nolunye elwandle. Imela ukunikwa kwamandla kwengelosi yokuqala, yaye yile nto echaza umsebenzi wengelosi yokuqala njengowona msebenzi mnye nowengelosi yeSityhilelo isahluko seshumi elinesibhozo. Zombini zazimele ukukhanyisa ihlabathi ngozuko lwazo, kodwa ingelosi yeSityhilelo isahluko seshumi elinesibhozo ihlangana nengelosi yesithathu, kanye njengoko uMemezo Wasezinzulwini Zobusuku wahlangana nengelosi yesibini, kwananjengoko ingelosi eyahlehla yeza ezantsi kwiSityhilelo isahluko seshumi yahlangana nengelosi yokuqala.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Ngoko ke, xa ingelosi yokuqala yafikayo, kwavulwa umyalezo owavelisa iindidi ezimbini zabakhonzi. Xa umyalezo wengelosi yokuqala wanikwa amandla yingelosi yesiTyhilelo seshumi, yayinesincwadana esandleni sayo awayalela uYohane ukuba ayidle, oko kubonisa ukuba yazisa umyalezo, yawuvula, yaye lo myalezo wavelisa iindidi ezimbini zabakhonzi. Xa ingelosi yesibini, isiKhalo saphakathi kobusuku, kunye nengelosi yesithathu zafikayo, kwakukho umyalezo owavulwayo owavavanya waza wavelisa iindidi ezimbini zabakhonzi.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Isiqendu esijongene naso sigxininisa, ngokuthelekisa imbali kaKristu nembali yamaMillerite, ukuba inkqubo yokuvavanywa elandelelanayo eyenzeka kwimbali yamaMillerite yenzeka kwaneemihla zikaKristu, eyayisisiphelo sakwaSirayeli wamandulo. Ukuba inkqubo yokuvavanywa elandelelanayo yenzeka ekuqaleni kukaSirayeli wokomoya nasekupheleni kukaSirayeli wamandulo, ngoko ke kuya kubakho inkqubo yokuvavanywa elandelelanayo ekupheleni kukaSirayeli wokomoya, njengoko kwakunjalo ekuqaleni kukaSirayeli wamandulo.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Kwimbali yamaMillerite oku kuya kumela ukuvulwa kwamatywina okuhlanu okwavavanya kwaza kwavelisa iindidi ezimbini zabakhonzi ukususela ngowe-1798 de kube ngu-Oktobha 22, 1844. Esi siqendu sifundisa ngokucacileyo ukuba ukuba uyasilela kuvavanyo olunye, awuyi kuphumelela kolulandelayo, kuba awuyi nokuzama. Kucacile kananjalo ukuba ngexesha likaKristu inkqubo yovavanyo ifikelela esiphelweni ngokuba abantu bangaphambili abanyuliweyo bomnqophiso besemnyameni opheleleyo ngokubhekisele kwisicwangciso sosindiso. UDaniel noYohane bamele abo baphulaphula ilizwi elisemva kwabo, abo badlula kwinkqubo yovavanyo oluqhubekayo eyayifuna uphando lomntu ngamnye ngenyaniso nganye entsha eyayityhilwa.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, yaye uDaniyeli noYohane bangamangqina amabini alo ncwadi inye. Elinye ingqina sisiqalo sencwadi, lize elinye ingqina libe sisiphelo sencwadi. Omabini amangqina ahlangabezana nokufa nokuvuka ngokomfuziselo; elinye latshutshiswa bubukumkani bamaMede namaPersi, (obumelisa iUnited States), lize elinye latshutshiswa yiRoma, (emelisa ubupopu). UYohane uyatshutshiswa ngenxa yokuba engumgcini weSabatha, nto leyo evumelana noDaniyeli owayetshutshiswa ngenxa yokwala ukuguqula iindlela zakhe zonqulo. Bekunye bamele abo basekupheleni kwehlabathi abatshutshiswayo ngenxa yokwala ukwamkela unqulo lweCawa ngeCawa endaweni yeSabatha yosuku lwesixhenxe.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Abantu abamelwe nguDaniyeli noYohane baye baba ngabo, okanye baya kuba ngabo, batywiniweyo; kuba xa uDaniyeli wabekwa emhadini weengonyama ngenxa yokungawuthobeli “ummiselo” wokumkani, ukumkani walitywina ilitye, ukuze injongo ingaguqulwa. UDaniyeli watywinelwa ngonaphakade, kuba ummiselo wokumkani kwanegunya letywina lakhe lalingenakuguqulwa, ngokwemithetho yamaMede namaPersi. Itywina lokumkani labekwa phezu kwelitye, waza umnyango wavalwa. Umnyango uyavalwa ngexesha lomthetho weCawa, kwaye akukho mntu unokuvula loo mnyango, kanye njengokuba umnyango wavalwa ngo-Oktobha 22, 1844. Lo yayingumzekeliso olula wokubaluleka kokungaqwalaseli kuphela iziganeko zesiprofeto ezibekwe phambili esiprofetweni, kodwa kwanokubaluleka kokusebenzisa iimeko ezingqonge umprofeti xa ebonakaliswa ngaphakathi kwelo bali.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Noko ke oku kukwangumzekeliso wamandla okuqwalasela isiqalo (incwadi kaDaniyeli) kunye nesiphelo (incwadi yeSityhilelo) kunye njengamangqina amabini esiprofeto esinye, kuba amangqina amabini ayiloo nto ifunekayo ukumisela inyaniso yeBhayibhile. Iziganeko ezaxelwa kwangaphambili kunye nomzekeliso wemisebenzi yabaprofeti enxulumene nesiprofeto, zombini ziphefumlelwe nguThixo.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Zonke izibhalo ziphefumlelwe nguThixo, yaye ziluncedo emfundisweni, nasekukhalimeleni, nasekulungiseni, nasekuqeqesheni ebulungiseni; ukuze umntu kaThixo afaneleke, exhobele ngokupheleleyo yonke imisebenzi elungileyo. 2 Timoti 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Ukuba iziganeko ezaxelwa kwangaphambili yiBhayibhile zibonisa ukuphela kwehlabathi, ngoko ke umzekeliso womprofeti neendawo ezimngqongileyo xa esamkela aze angqine ngeso sixelwe kwangaphambili, ungumzekeliso wokuphela kwehlabathi. Ngako oko, xa iindawo ezimngqongileyo zomprofeti nemisebenzi yakhe zibonakaliswa ngokwesiprofeto—umprofeti ungumzekeliso wabantu bakaThixo ekupheleni kwehlabathi. Ngalo mqondo usekiweyo, xa sidibanisa umgca wesiprofeto sikaEliya kuMalaki nemigca yeSityhilelo ishumi elinesine neshumi elinesibhozo, zonke ziyangqina ngembali yomyalezo wokugqibela wesilumkiso—kodwa ubungqina bazo buphindwe kabini.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Isigidimi siquka iziganeko ezaxelwa kwangaphambili ezingaphandle kwabantu bakaThixo, yaye ubungqina besibini buquka amava omprofeti ngoxa efumana yaye evakalisa isigidimi. Ingcamango yesiprofeto yemigca emibini yesiprofeto emele okwangaphandle nokwangaphakathi kwembali enye yaqondwa yaza yabekwa kwirekhodi yoluntu ngooVulindlela be-Adventism. Umzekelo oqhelekileyo wesi sicelo ngooVulindlela, engqondweni yam, kuxa bechaza ukuba amabandla asixhenxe eSityhilelweni namatywina asixhenxe eSityhilelweni ziimbali ezihambelanayo ezichaza imbali yangaphakathi neyangaphandle yebandla. Amatywina amele imbali yangaphandle, amabandla amele eyangaphakathi.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Umyalezo kaEliya kaMalaki, iSityhilelo isahluko seshumi elinesine neshumi elinesibhozo, uchaza umyalezo ofanayo wokugqibela wesilumkiso okwangulo ubizwa ngokuba “siSityhilelo sikaYesu Kristu” kwisahluko sokuqala seSityhilelo. Kwisahluko sokuqala uThixo uYise wanika uKristu lo myalezo, waza uKristu wamnika uGabriyeli, yena wawunika uYohane, waza uYohane wawuthumela emabandleni. Umyalezo kaEliya, ngokunjalo nemiyalezo emelwe kwiSityhilelo isahluko sokuqala, seshumi elinesine neshumi elinesibhozo, ngowona myalezo mnye kanye.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Kwaye oomoya babaprofeti bayalawulwa ngabaprofeti. Kuba uThixo akanguye umqalisi wesiphithiphithi, koko ngowoxolo, njengakwizo zonke iicawa zabangcwele. 1 Korinte 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Ngumyalezo omnye ngalo lonke ixesha, kuba “abaprofeti baphantsi kwabaprofeti.” Igama eliguqulelwe ngokuba “baphantsi” kwezi ndinyana lithetha ukuthi, “ukubeka phantsi kolawulo; ngokuzibhekisa kuye ngokwakhe ukuthobela: – ukuba phantsi kokuthobela (uthobele), ukubekwa phantsi, ukoyisa ukuze kube phantsi, ukuba (okanye ukwenza) phantsi (koku, kuko), ukuba (okanye ukubekwa) ekuthobekeni (koku, phantsi kwako), ukuzithoba kuko.” Bonke abaprofeti bayavumelana omnye nomnye yaye baphantsi omnye komnye, kungenjalo umyalezo abawunikelayo ubuya kuvelisa ukudideka.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Yonke imizekeliso yesiprofeto yomyalezo wokugqibela wesilumkiso imela umyalezo omnye. Yilungiselelo leNkosi ukuba abo bathathwa njengaba “zilumko” emzekelisweni weentombi ezilishumi, abakwanjengabo babizwa ngokuba ngaba “zilumko” “abaqondayo” “ukwanda kolwazi” xa incwadi kaDaniyeli ityhilwa; yintando yeNkosi ukuba aba “zilumko” bawuqonde umyalezo okhethekileyo xa utyhilwa. Oko kuqondwa kufezekiswa ngokusebenzisa indlela yokufunda iBhayibhile echongwe ngokukodwa ngaphakathi eBhayibhileni ngokwayo. Loo ndlela yenziwa ngokuvumelana noIsaya amashumi amabini anesibhozo, ngenkqubo yokuhlanganisa imigca yesiprofeto eyahlukeneyo echaphazela umxholo weBhayibhile kunye, ibekwe ngokungqamana omnye nomnye, ukuze kumiselwe iziganeko ezichanekileyo zesiprofeto.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Ndicela umonde wenu njengoko sigqibezela eli nqaku apha, yaye siya kuqhubekeka nezi ngcinga kwinqaku elilandelayo.