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 isihloko esedlule ngokukhomba ukuthi zonke izingelosi ezintathu zesAmbulo seshumi nane ziphethe umlayezo ezandleni zazo. Ingelosi yesibili neyesithathu ziboniswa njengalezo ezine“sikhumba sombhalo,” zinawo lapho zehla nomlayezo wazo. Ingelosi ngayinye imelela umlayezo, futhi ukufika komlayezo ngamunye kubangela umphumela. Ingelosi yokuqala yafika ngo-1798. Lowo mlayezo wavulwa uphawu, kwase kuba khona ukwanda kolwazi mayelana nokwahlulela okwakusondele. Lokho kwanda kolwazi kwaveza izinhlobo ezimbili zabakhulekeli. Ngenkathi kufika ingelosi yesibili, umlayezo wokuwa kwamaProthestani wavulwa uphawu, kwase kuba khona ukwanda kolwazi, kwavezwa nezinhlobo ezimbili. Ngenkathi kufika umlayezo Wokukhala Kwaphakathi Kwamabili ngo-Okthoba 22, 1844, wavulwa uphawu emhlanganweni wekamu lase-Exeter, kwase kuba khona ukwanda kolwazi, kwavezwa nezinhlobo ezimbili zezintombi. Ngenkathi kufika ingelosi yesithathu ngo-Okthoba 22, 1844, umlayezo wengelosi yesithathu nakho konke okumelelwa yiyo kwavulwa uphawu, kwase kuba khona ukwanda kolwazi, kwavezwa nezinhlobo ezimbili.
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:
Esinye isici esitholakala ezingelosini sihlobene nokunikezwa amandla kwemiyalezo yengelosi. Umlayezo wengelosi yesibili wanikezwa amandla ngumlayezo Wokukhala Kwaphakathi Kwamabili, njengoba isihloko esedlule sibonisile, kodwa Ukukhala Kwaphakathi Kwamabili akumelwengelwanga yingelosi eyodwa kuphela, kumelwengelwa yizingelosi eziningi. Umlando owawuhambisana nengelosi yesibili kanye Nokukhala Kwaphakathi Kwamabili ukhombisa ukuthi umlayezo wengelosi yesibili wanikezwa amandla lapho Ukukhala Kwaphakathi Kwamabili kuhlangana nawo. Kuleyo ncwadi efanayo sitshelwa ukuthi:
“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.
“Ngabona izingelosi zishesha ziya le nale ezulwini. Zazehlela emhlabeni, bese ziphinde zenyukela ezulwini, zilungiselela ukugcwaliseka kwesenzakalo esithile esibalulekile. Ngase ngibona enye ingelosi enamandla ithunywe ukuba yehlele emhlabeni, ihlanganise izwi layo nelengelosi yesithathu, futhi inike amandla nokuqina emyalezweni wayo. Ingelosi yanikwa amandla amakhulu nenkazimulo enkulu, futhi lapho yehla, umhlaba wakhanyiswa yinkazimulo yayo. Ukukhanya okwahamba phambi kwale ngelosi nokwalandela emva kwayo, kwangena yonke indawo, njengoba yamemeza ngamandla, ngezwi elinamandla, yathi, IBhabhiloni elikhulu liwile, liwile, futhi selibe yindawo yokuhlala yamademoni, nesibaya sawo wonke umoya ongcolileyo, nekheji lazo zonke izinyoni ezingcolileyo nezinengekayo. Umlayezo wokuwa kweBhabhiloni, njengoba wanikezwa yingelosi yesibili, uphinde wanikezwa futhi, kwenezelwa kukho ukonakala osekungenile emabandleni kusukela ngo-1844. Umsebenzi wale ngelosi ufika ngesikhathi esifanele, uhlanganyele emsebenzini wokugcina omkhulu womlayezo wengelosi yesithathu, njengoba ukhula ube ukukhalela phezulu okunamandla. Futhi abantu bakaNkulunkulu balungiselwa yonke indawo ukuba beme ngehora lokulingwa abazohlangana nalo maduzane. Ngabona ukukhanya okukhulu kuhlezi phezu kwabo, bahlangana emlayezeni, bamemezela ngesibindi nangamandla amakhulu umlayezo wengelosi 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.
“Izingelosi zathunyelwa ukuba zisize ingelosi enamandla evela ezulwini, futhi ngezwa amazwi ayebonakala ezwakala yonke indawo, ethi, Phumani kuyo, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zayo, futhi ukuze ningamukeli ezinhluphekweni zayo; ngokuba izono zayo sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zayo. Lo myalezo wabonakala uyisengezo emlayezweni wesithathu, futhi wahlangana nawo, njengoba ukukhala kwaphakathi kwamabili kwahlangana nomlayezo wengelosi yesibili ngo-1844. Inkazimulo kaNkulunkulu yahlala phezu kwabangcwele ababekezelayo, abalindayo, futhi ngokungesabi banikeza isixwayiso sokugcina esinesizotha esikhulu, bememezela ukuwa kweBabiloni, futhi benxusa abantu bakaNkulunkulu ukuba baphume kuyo; ukuze baphunyuke ekubhujisweni kwayo okwesabekayo.” 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.
Isililo Saphakathi Nobusuku sahlangana nengelosi yesibili, futhi ingelosi yesAmbulo ishumi nesishiyagalombili ihlangana nengelosi yesithathu; futhi lapho ihlangana nengelosi yesithathu, iphinda lokho kuhlangana kweSililo Saphakathi Nobusuku nengelosi yesibili ekuqaleni kobu-Adventist. Ngokusekelwa ngofakazi ababili, ingelosi yesibili neyesithathu, umyalezo wayo yonke ingelosi unomyalezo wesibili owuqinisayo. Labo fakazi ababili bafundisa ukuthi lapho umyalezo wengelosi yokuqala ufika emlandweni, kwakufanele kufike iphuzu emva kwalokho lapho lowo myalezo uqiniswa ngomyalezo wesibili. Lokhu, kambe, kwakuyiqiniso futhi ngengelosi yokuqala. Esigabeni sokuqala sendima ende esisanda kuyiveza, uDade White ubeka izimpawu ezifanayo ezingelosini yokuqala nalezo uJohane azinika ingelosi yesAmbulo ishumi nesishiyagalombili lapho ethi, “Ngatshelwa ukuthi umsebenzi wayo kwakuwukukhanyisela umhlaba ngenkazimulo yayo, nokuxwayisa umuntu ngolaka lukaNkulunkulu oluzayo.” Kusobala endimeni ukuthi ukhuluma ngengelosi yokuqala.
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 ngo-1798, kwathi emva kwalokho wanikwa amandla ngo-11 Agasti 1840, lapho ukubusa okukhulu kwama-Ottoman kuphela. Ngaleso sikhathi ingelosi enamandla yesAmbulo ishumi yehla ivela ezulwini, yabeka unyawo olulodwa emhlabeni nolunye olwandle. Imele ukunikezwa amandla kwengelosi yokuqala, futhi yilokhu okukhomba umsebenzi wengelosi yokuqala njengomsebenzi ofanayo nowengelosi yesAmbulo ishumi nesishiyagalombili. Zombili kwakumelwe zikhanyise umhlaba ngenkazimulo yazo, kodwa ingelosi yesAmbulo ishumi nesishiyagalombili ihlangana nengelosi yesithathu, njengoba nje Isimemezelo Saphakathi Kobusuku sahlangana nengelosi yesibili, nanjengoba nengelosi eyehla esAmbulo ishumi 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.
Ngakho-ke, lapho ingelosi yokuqala ifika, kwavulwa umlayezo owaveza izigaba ezimbili zabakhonzayo. Lapho umlayezo wengelosi yokuqala unikwa amandla yingelosi yesAmbulo seshumi, yayinesincwadi encane esandleni sayo eyala uJohane ukuba ayidle, ikhombisa ukuthi yaletha umlayezo, yawuvula, futhi waveza izigaba ezimbili zabakhonzayo. Lapho kufika ingelosi yesibili, iMidnight Cry, kanye nengelosi yesithathu, kwavulwa umlayezo owavivinya futhi waveza izigaba ezimbili zabakhonzayo.
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.
Indima esiyicubungulayo igcizelela, ngokufanisa umlando kaKristu nomlando wamaMillerite, ukuthi inqubo yokuvivinywa elandelanayo eyenzeka emlandweni wamaMillerite yenzeka futhi ezinsukwini zikaKristu, okwakuyisiphetho sika-Israyeli wasendulo. Uma inqubo yokuvivinywa elandelanayo yenzeka ekuqaleni kuka-Israyeli ongokomoya nasekupheleni kuka-Israyeli wasendulo, khona-ke kuyoba khona inqubo yokuvivinywa elandelanayo ekupheleni kuka-Israyeli ongokomoya, njengoba yayikhona ekuqaleni kuka-Israyeli wasendulo.
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.
Emlandweni wamaMillerite lokhu kungamela ukuvulwa kwezimpawu okuhlanu okwavivinya futhi kwaveza izigaba ezimbili zabakhulekeli kusukela ngo-1798 kuze kube ngu-Okthoba 22, 1844. Lesi siqephu sifundisa ngokusobala ukuthi uma wehluleka esivivinyweni, awuyikuphumelela esivivinyweni esilandelayo, ngokuba ngeke ngisho uzame. Kuyacaca futhi ukuthi ngesikhathi sikaKristu inqubo yokuvivinywa iphetha ngokuthi abantu besivumelwano ababekade bekhethiweyo babe sebusebumnyameni obuphelele maqondana necebo losindiso. UDaniyeli noJohane bamele labo abalalela izwi elingemuva kwabo, labo abadlula enqubweni yokuvivinywa eqhubekela phambili eyayidinga ukuhlolwa komuntu ngamunye kweqiniso ngalinye elisha elalivulwe uphawu.
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.
Izincwadi zikaDaniyeli neSambulo ziyincwadi eyodwa, futhi uDaniyeli noJohane bangofakazi ababili baleyo ncwadi eyodwa. Omunye ufakazi uyisiqalo sencwadi, kanti omunye ufakazi uyisiphetho sencwadi. Bobabili ofakazi bahlupheka ukufa nokuvuka ngokomfanekiso; omunye washushiswa umbuso wamaMede namaPheresiya, (owenza isifaniso se-United States) kanti omunye washushiswa yiRoma, (eyenza isifaniso sobupapa). UJohane uyashushiswa ngoba ungumgcini weSabatha, okuvumelana noDaniyeli oshushiswayo ngenxa yokwenqaba ukuguqula imikhuba yakhe yokukhonza. Ndawonye bamele labo abasekupheleni komhlaba abashushiswayo ngenxa yokwenqaba ukwamukela ukukhonzwa kweSonto esikhundleni seSabatha losuku lwesikhombisa.
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 noJohane bangaba yibo labo abaphawuliwe ngesitembu, ngoba ngesikhathi uDaniyeli efakwa emgodini wezingonyama ngenxa yokungalaleli “umyalo” wenkosi, inkosi yasibeka isitembu sayo etsheni, ukuze inhloso ingaguqulwa. UDaniyeli waphekelwa ngesitembu kuze kube phakade, ngoba umyalo wenkosi kanye negunya lesitembu sayo kwakungenakuguqulwa, ngokwemithetho yamaMede namaPheresiya. Isitembu senkosi sabekwa etsheni, futhi umnyango wavalwa. Umnyango uyavalwa ngesikhathi somthetho weSonto, futhi akekho umuntu ongaluvula lolo mnyango, njengoba nje umnyango wavalwa ngo-Okthoba 22, 1844. Lokhu kwakuyisibonelo esilula sokubaluleka kokungabheki kuphela izenzakalo zesiprofetho ezibekwe esiprofethweni, kodwa futhi nokubaluleka kokusebenzisa izimo ezazizungeze umprofethi ngesikhathi evezwa ngaphakathi kwendaba.
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.
Nokho lokhu futhi kuwumfanekiso wamandla okucabangela isiqalo (incwadi kaDaniyeli) kanye nokuphela (incwadi yesAmbulo) ndawonye njengabafakazi ababili besiprofetho esisodwa, ngokuba ukufakazela iqiniso leBhayibheli kudinga abafakazi ababili. Izehlakalo ezabikezelwa kanye nomfanekiso wemisebenzi yabaprofethi ehlobene naleso siprofetho kokubili kuphefumulelwe.
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.
Yonke imiBhalo iphefumulelwe nguNkulunkulu, futhi inenzuzo ekufundiseni, nasekusoleni, nasekuqondiseni, nasekuqeqesheni ekulungeni; ukuze umuntu kaNkulunkulu aphelele, ehlonyiselwe ngokupheleleyo yonke imisebenzi emihle. 2 Thimothewu 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.
Uma izehlakalo ezabikezelwa eBhayibhelini zifanekisa ukuphela kwezwe, khona-ke umfanekiso womprofethi nendawo emzungezile lapho emukela khona leso sibikezelo futhi esifakazela, uyisifanekiso sokuphela kwezwe. Ngakho-ke, lapho indawo ezungeze umprofethi nemisebenzi yakhe kufanekiswa ngokwesiprofetho—umprofethi uyisifanekiso sabantu bakaNkulunkulu ekupheleni kwezwe. Ngokusekelwe kulokho kuqonda, lapho sihlanganisa umugqa wesibikezelo sika-Eliya kaMalaki nemigqa yesAmbulo 14 no-18, konke kufakaza ngomlando wesigijimi sokuxwayisa sokugcina—kodwa ubufakazi bakho buyizingxenye ezimbili.
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.
Umyalezo uqukethe izehlakalo ezabikezelwa ezingaphandle kwabantu bakaNkulunkulu, kanti ubufakazi besibili buqukethe okwenzeka kumprofethi ngesikhathi emukela futhi ememezela umyalezo. Umqondo wobuprofethi wemigqa emibili yobuprofethi emele okungaphandle nokungaphakathi komlando ofanayo waqashelwa futhi wafakwa embhalweni womphakathi ngabavulindlela bobu-Adventist. Isibonelo esiyisibonelo salokhu kusetshenziswa ngabavulindlela, ngokombono wami, yilapho beqonda khona ukuthi amabandla ayisikhombisa encwadini yeSambulo nezimpawu eziyisikhombisa zeSambulo ziyimlando ehambisanayo ekhomba umlando wangaphakathi nowangaphandle webandla. Izimpawu zimele umlando wangaphandle, amabandla amele owangaphakathi.
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 ka-Eliya kaMalaki, neSambulo izahluko zeshumi nane neshumi nesishiyagalombili, kukhomba umyalezo ofanayo wokugcina wesixwayiso, futhi obizwa futhi ngokuthi “iSambulo sikaJesu Kristu” esahlukweni sokuqala seSambulo. Esahlukweni sokuqala uNkulunkulu uYise wanika uKristu lowo myalezo, yena wase ewunika uGabriyeli, yena wase ewunika uJohane, uJohane yena wase ewuthumela emabandleni. Umyalezo ka-Eliya, kanye nemiyalezo emelwe ezahlukweni zokuqala, zeshumi nane, nezeshumi nesishiyagalombili zeSambulo, kuwumyalezo munye uqobo.
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.
Futhi imimoya yabaprofethi iyalawulwa ngabaprofethi. Ngokuba uNkulunkulu akasuye umdali wokudideka, kodwa owokuthula, njengasemabandleni onke abangcwele. 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.
Ngaso sonke isikhathi kungumlayezo ofanayo, ngoba “abaprofethi bayathobela abaprofethi.” Igama elihunyushwe ngokuthi “bayathobela” kulawo mavesi lisho ukuthi, “ukubeka ngaphansi; ngokuzibhekisa kuwe uqobo ukulalela: – ukuba ngaphansi kokulalela (ukulalela), ukubeka ngaphansi, ukunqoba kuze kube ngaphansi, ukuba (noma ukwenza) ngaphansi (koku, kuze kube ku), ukuba (noma ukubekwa) ngaphansi kokuzithoba (koku, ngaphansi), ukuzithoba uqobo kuze kube ku.” Bonke abaprofethi bayavumelana omunye nomunye futhi bangaphansi komunye nomunye, kungenjalo umyalezo abawunikezayo ubuyoveza 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 imifanekiso yesiprofetho yomyalezo wokugcina wesixwayiso imele wona lowo myalezo. Kuyinjongo yeNkosi ukuthi labo abathathwa ngokuthi “abahlakaniphileyo” emfanekisweni wezintombi eziyishumi, ababizwa futhi ngokuthi “abahlakaniphileyo” “abaqondayo” “ukwanda kolwazi” lapho incwadi kaDaniyeli ivulwa izimpawu; kuyintando yeNkosi ukuthi “abahlakaniphileyo” baqaphele umyalezo okhethekile lapho uvulwa izimpawu. Lokho kuqaphela kufezwa ngokusebenzisa indlela yokufunda iBhayibheli ekhonjiswe ngokukhethekile ngaphakathi kweBhayibheli uqobo. Leyo ndlela ifezwa ngokuvumelana no-Isaya amashumi amabili nesishiyagalombili ngenqubo yokuletha ndawonye, ngokuhambisanayo, imigqa ehlukahlukene yesiprofetho ekhuluma ngesihloko seBhayibheli, ukuze kusungulwe izehlakalo zesiprofetho eziqondile.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Ngiyacela ukuba ningibekezelele njengoba siphetha lesi sihloko lapha, futhi sizoqhubeka nale micabango esihlokweni esilandelayo.