We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Besilokhu sibeka ngokulandelana uchungechunge lwezehlakalo zesiprofetho ezikhonjiswa umlando ofihlekile wokuduma kwezulu okuyisikhombisa, omelwe kuSambulo izahluko zeshumi nanye kuya kwezeshumi nantathu. Asikafiki okwamanje kulelo zinga ekuthuthukisweni kwalezi zehlakalo lapho sizobeka khona ndawonye umlando wophondo lobuProthestani nophondo lobuRiphabhulikhi. Futhi asikakawulungiseli umhlabathi wokuqonda ukuze sikhombe ngokunembile indima yobuSulumane emlayezweni Wokukhala Kwaphakathi Nobusuku. Nokho, kukhona iqiniso elibaluleke kakhulu elihambisana nalezi zehlakalo, elikhomba lokho umuntu okumelwe akwenze lapho eseziqonda iziqiniso ezisavulwa izimpawu zazo. Isibusiso seSambulo sihlanganisa nomthwalo wokuba “agcine” lezo zinto ezilotshiwe.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Umugqa womlando owembulwa manje udlulisa amandla okudala kaNkulunkulu kulabo abayokuzwa, bafunde, futhi balondoloze lezo zinto ezilotshwe kuwo. Ngakho-ke sesifikile isikhathi sokwehlukana nokucabangela kwethu ukulandisa kokugcina kwesiprofetho sika-Isaya, kanye neSambulo izahluko zeshumi nanye kuya kweziyishumi nantathu, ukuze kusungulwe ukubaluleka “kwezinsuku ezintathu nengxenye” u-Eliya noMose ababefile ngazo emgwaqweni omkhulu wolwazi, odlula esigodini samathambo omile afileyo. Esizokukhomba manje, kuwuphawu “lwenkangala.”
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
Esihlokweni esedlule sakhomba ofakazi abane besiprofetho bohlelo lwezehlakalo oluqinisekiswa umlando ofihlekile wokuduma kwezulu okuyisikhombisa. Umugqa womfanekiso kaKristu, umugqa wofakazi ababili, umugqa womfanekiso wesilo, nomugqa wenkosi yomgunyathi yasenyakatho.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Ingxenye yesibili yomugqa wenkosi yomgunyathi yasenyakatho iqala ngokunikwa amandla kobupapa ngo-538. Khona-ke ubupapa, inkosi yasenyakatho engumgunyathi ngokomoya, banyathela phansi iJerusalema elingokomoya no-Israyeli ongokomoya iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Bayakuwa phansi ngomphetho wenkemba, bathunjelwe kuzo zonke izizwe; futhi iJerusalema liyakunyathelwa phansi ngabeZizwe, kuze kugcwaliseke izikhathi zabeZizwe. Luka 21:24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
UJohane watshelwa ukuba alinganise kokubili indlu engcwele nebutho, kodwa futhi watshelwa ukuba ashiye ngaphandle igceke, ngokuba lalilinikelwe kwabezizwe iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ngase nginikezwa umhlanga onjengenduku; ingelosi yema, yathi, Sukuma, ulinganise ithempeli likaNkulunkulu, ne-altare, kanye nalabo abakhulekela kulo. Kepha igceke elingaphandle kwethempeli ulishiye, ungalilinganisi; ngokuba linikwe abeZizwe: futhi bayakulinyathela ngonyawo umuzi ongcwele izinyanga ezingamashumi amane nambili. IsAmbulo 11:1, 2.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
UJohane noLuka bafakaza ukuthi abeZizwe “bayakunyathela ngezinyawo” “iJerusalema” “izinyanga ezingamashumi amane nambili.” UJohane uchaza ubude besikhathi, kanti uLuka uphawula isiphetho salowo mlando. Laba ofakazi ababili baphendula umbuzo kaDaniyeli isahluko sesishiyagalombili, ivesi leshumi nantathu.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, 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? Daniel 8:13.
Ngase ngizwa ongcwele oyedwa ekhuluma, kwase kuthi omunye ongcwele kulowo othile ongcwele owayekhuluma: “Kuyakuba kuze kube nini umbono omayelana nomnikelo wokushiswa wemihla ngemihla, nesiphambeko sokuchithwa, sokunikela kokubili indawo engcwele nebutho ukuba kunyathelwe ngaphansi kwezinyawo?” Daniyeli 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Umbuzo omayelana nesikhathi okwakuyothathelwa ngaso indawo engcwele nebutho njengokunyathelwa phansi, ukhomba amandla amabili enza incithakalo ayeyokwenza isenzo sokunyathela phansi iJerusalema, okuyinto kuDaniyeli emelwe “njengendawo engcwele” futhi futhi “njengebutho.” Ukuqonda okuyisisekelo okulungile kwaleli vesi, njengoba kuvezwe nguJ. N. Andrews, kungukuthi leli vesi likhomba amandla amabili enza incithakalo, anyathela phansi kokubili indawo engcwele nebutho. Amandla okuqala enza incithakalo akhonjwe kuleli vesi ubuqaba, kanti eyesibili ubuPapa. Igama elithi “ibutho” liyindlela kaDaniyeli yokuchaza lokho uJohane akukhomba “njengabakhulekeli” ethempelini, okungukuthi eJerusalema.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
“KUNEZINTO EZIMBILI ‘EZICHITHAYO’ KU-DANIYELI 8.—Leli qiniso lenziwe lacaca kakhulu nguJosiah Litch kangangokuthi sethula amazwi akhe:”
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
“‘Umhlatshelo wansuku zonke’ kuwukufundwa kwamanje kombhalo wesiNgisi. Kodwa akukho lutho olunjengomhlatshelo olutholakala embhalweni wokuqala. Lokhu kuyavunywa yizinhlangothi zonke. Kuyisichasiso noma ukuhumusha okufakwe kuwo ngabahumushi. Ukufundwa okuyikho yilokhu: ‘okwansuku zonke kanye nesiphambeko sencithakalo,’ okwansuku zonke nesiphambeko kuhlanganiswe ndawonye ngo-‘kanye’; incithakalo yansuku zonke kanye nesiphambeko sencithakalo. Kuyimibuso emibili echithayo, eyayizochitha indlu engcwele kanye nebutho.’—Prophetic Expositions, Umqulu 1, ikhasi 127.
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
“Kusobala ukuthi indawo engcwele kanye nebutho kwakuzonyathelwa phansi ngumnikelo wansuku zonke kanye nesiphambeko sencithakalo. Ukufundwa ngokucophelela kwevesi 13 kulixazulula leli phuzu. Futhi leli qiniso limisa elinye, okungukuthi: ukuthi lezi zincithakalo ezimbili ziyizinhlobo ezimbili ezinkulu lapho uSathane azame khona ukuchitha ukukhonza kanye nomsebenzi kaJehova. Amazwi kaMnu. Miller ngencazelo yale migomo emibili, kanye nendlela ayilandela yena uqobo ekuqinisekiseni leyo ncazelo, kuvezwa ngaphansi kwesihloko esilandelayo:”
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
“UKUCHITHWA OKUMBILI WUBUQABA NOBUPHAPHA”
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
“‘Ngaqhubeka ngafunda, kodwa angitholanga elinye icala lapho kona [okwemihla ngemihla] kutholakala khona, ngaphandle kukaDaniyeli. Ngase ngithatha [ngosizo lwe-concordance] lawo mazwi ayemi ehlobene nako, “susa;” uyakususa, “okwemihla ngemihla;” “kusukela esikhathini lapho okwemihla ngemihla kuyakususwa”, njalonjalo. Ngaqhubeka ngafunda, ngacabanga ukuthi ngeke ngithole kukhanya embhalweni; ekugcineni, ngafika ku-2 Thesalonika 2:7, 8. “Ngokuba imfihlakalo yokungalungi isiyasebenza kakade; kuphela lowo ovimbelayo manje uyakuvimbela, aze asuswe endleleni, bese kwambulwa lowo omubi,” njalonjalo. Futhi lapho sengifikile kulowo mbhalo, o! ukuthi iqiniso labonakala licace futhi likhazimula kanjani! Nanko! Yikho lokho “okwemihla ngemihla!” Manje-ke, uPawulu usho ukuthini ngo “lowo ovimbelayo manje,” noma ovinjelayo? Ngo “muntu wesono,” nangogo “omubi,” kushiwo ubuPapa. Pho-ke, kuyini okuvimba ubuPapa ukuba bembulwe? Yebo, ubuqaba; ngakho-ke, “okwemihla ngemihla” kumelwe ukuba kusho ubuqaba.’—Second Advent Manual, ikhasi 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
Ekugcwalisekeni kwe“zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, ubuqaba banyathela phansi indlu engcwele nebutho iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, kwase kuthi-ke ubuPapa benza wona lowo msebenzi eminye iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. UbuPapa babunyathele phansi iJerusalema iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha ngokukaLuka noJohane, kwaze kwaba yilapho ubuPapa buthola khona inxeba lalo elibulalayo ngo-1798. Ukukhipha iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha ku-1798, kufinyelela ku-538. Ukukhipha iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha ku-538, kufinyelela ku-723 BC, lapho i-Asiriya, inkosi yasenyakatho engokoqobo ngaleso sikhathi, yathumba umbuso wasenyakatho wakwa-Israyeli yawungenisa ebugqilini.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
UJowane ubhekisela kuphela eminyakeni eyinkulungwane namakhulu amabili namashumi ayisithupha lapho upapa wayinyathela phansi indawo engcwele nebutho, kodwa uLuka ukhuluma ngazo zombili izikhathi zeminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha lapho ubuhedeni nobupapalazi kwanyathela phansi iJerusalema, ngoba uthi “kuze kugcwaliseke izikhathi zabeZizwe.” ULuka ukhomba ukunyathelwa phansi kweJerusalema njengokungaphezu “kwesikhathi” esisodwa, ngokuba ukubiza kwakhe lokhu njengokugcwaliseka “kwezikhathi” zabeZizwe.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Yebo, ngonyaka we-1856, ubu-Adventism bukaMiller baba yiLawodisiya, kwathi eminyakeni eyisikhombisa kamuva balilahla iqiniso “lezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, ngakho akunakwenzeka ukuba ubu-Adventism bubone lawa maqiniso alula eBhayibheli. Iqiniso engilibonayo ngelokuthi umlando ofihlekile wezidumo eziyisikhombisa, ohlonza izimpawu zendlela ezintathu, nesikhathi esiphakathi kophawu lokuqala nolwesibili lwendlela, bese kuba nesinye futhi isikhathi phakathi kophawu lwesibili nolwesithathu lwendlela, umelelwe ngaphakathi komugqa wesiprofetho wenkosi yomgunyathi yasenyakatho.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
Lowo mugqa waqala ngo-723 BC, lapho umbuso wasenyakatho wakwa-Israyeli uyiswa ebugqilini ngesandla senkosi yase-Asiriya, inkosi yangempela yasenyakatho. Kwase kuthi ngo-538, inkosi yasenyakatho yomoya yanikwa amandla, yase inyathela phansi iJerusalema elingokomoya eminye iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, kwaze kwaba yilapho ithola inxeba elibulalayo ngo-1798. Kusukela ku-723 BC kuze kube ngu-538, amandla ayegcina u-Israyeli ephansi kwakuhlale kungamandla obuhedeni.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Ulayini lukaKristu lukhomba ukugcotshwa kwenkosi yeqiniso yasenyakatho ekubhapathizweni kwaKhe ngonyaka ka-27, futhi emva kwezinsuku eziyizinkulungwane eziyikhulu namashumi ayisithupha zesiprofetho, wabethelwa esiphambanweni. Abafundi baKhe base benikwa amandla ukuba bamemezele umlayezo wenkosi yeqiniso yasenyakatho, kwaze kwaba sekukhandweni ngamatshe kukaStefanu ngonyaka ka-34. Isikhathi okuwukuphela kwaso uKristu angazange ahambe ngaso kulo lonke izinsuku eziyizinkulungwane eziyikhulu namashumi ayisithupha zenkonzo yaKhe, kwaba yilapho egibela engena eJerusalema ngokungenela kokunqoba. Ngakho-ke walinyathela iJerusalema izinsuku eziyizinkulungwane eziyikhulu namashumi ayisithupha, njengoba nabafundi baKhe benza emva kwesiphambano. Yomibili imigqa, inkosi yomgunyathi yasenyakatho noKristu, inkosi yeqiniso yasenyakatho, yanyathela phansi iJerusalema nebutho izinsuku eziyizinkulungwane eziyikhulu namashumi ayisithupha.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Ubuqaba babuyisifaniso esingamanga sohlelo lokukhonza lwenkonzo yethempeli lasemhlabeni lwamaJuda angokoqobo, kanti ubuPapa buyisifaniso esingamanga senkonzo yethempeli lasezulwini yamaJuda omoya. Iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yobuqaba, yayihambisana nezinsuku zikaKristu eziyinkulungwane namakhulu amabili namashumi ayisithupha, kanti iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yobupapa, yayihambisana nezinsuku zabafundi eziyinkulungwane namakhulu amabili namashumi ayisithupha.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Umugqa ngamunye kule migqa emibili uqukethe isakhiwo sesiprofetho esifanayo somlando ofihlekile wezulu ezikhombisa eziyisikhombisa, owaqala ukwambulwa obala ngoJulayi, 2023. Lokho kwambulwa kwafezwa ngokwengxenye ngokubonwa kokudumala kokuqala kwenhlangano yamaMillerite. Ukudumala kwabo kokuqala kwangenisa inkathi yesikhathi, ebizwa ngokuthi “isikhathi sokulibala” emfanekisweni wezintombi eziyishumi. “Isikhathi sokulibala” saphela emhlanganweni wekamu wase-Exeter, eNew Hampshire, lapho umlayezo Wokukhala Kwaphakathi Kwamabili wawusumiswe ngokuphelele. Umhlangano wekamu wase-Exeter waba uphawu lwesibili lwendlela, olwabe selungenisa inkathi yesikhathi lapho umlayezo Wokukhala Kwaphakathi Kwamabili wamemezelwa khona, kwaze kwafika uphawu lwesithathu lwendlela lokwahlulela nokudumala kokugcina.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Izimpawu ezintathu zendlela kwakuyikudumala kokuqala, umlayezo Wokukhala Kwaphakathi Nobusuku, nokudumala kokugcina. Lezo zimpawu ezintathu zendlela zihambisana negama lesiHeberu elithi “iqiniso”, elimelela uhlamvu lokuqala, olweshumi nantathu, nolokugcina lohlamvu lwesiHeberu. Ukuthi olokuqala nolokugcina kokubili kungukudumala, kumele isibonakaliso sika-Alfa no-Omega.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Akukho ukumelwa okuqondile kwezinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha emlandweni wamaMillerite, nokho umlando wamaMillerite ungumlando wenhlangano yokuqala, ngakho-ke umelela ngokwesifaniso inhlangano yokugcina. Umlando wokudumala kokuqala enhlanganweni yokugcina waqala ngoJulayi 18, 2020, futhi ufanekiswa kusAmbulo isahluko seshumi nanye. KusAmbulo isahluko seshumi nanye, ofakazi ababili bayabulawa, okuphawula ukudumala kokuqala enhlanganweni yokugcina, okwafanekiswa yinhlangano yokuqala.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
ESambulweni seshumi nanye ukudanisa kwaletha inkathi yezinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha lapho izidumbu zabo zazisemgwaqweni, ngaleyo ndlela kuphawulwa isikhathi sokulibala somfanekiso. Ekuvukeni kwabo bayaphakanyiswa babe yisibonakaliso ngalo lelo hora elifanayo nokwahlulelwa komthetho weSonto. Umlando wofakazi ababili uhlanganisa inkathi engokomfanekiso yezinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Imininingwane yokuhamba kwengelosi yesithathu emlandweni ofihlekile wokuduma kwezulu okuyisikhombisa inikeza ukucaciswa okuningi kakhulu kuneminye imigqa ehambisanayo, kodwa umugqa wengelosi yesithathu, umugqa wenkosi yeqiniso yasenyakatho, kanye nomugqa wenkosi yomgunyathi yasenyakatho, konke kunazo izimpawu ezifanayo zesiprofetho: iphuzu lokuqala, elilandelwa yisikhathi esifinyelela ephuzwini eliphakathi, sona esibe sesilandelwa yisikhathi esifinyelela ekwahlulelweni ephuzwini lokugcina.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha ziyisici esiyinhloko somlando ofihlekile wokuduma kwezulu okuyisikhombisa. Izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha zifanekiselwa njenge “hlane” eSambulweni isahluko seshumi nambili.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Lowesifazane wabalekela ehlane, lapho enendawo ayilungiselelwe nguNkulunkulu, ukuze bamnondle khona izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha. IsAmbulo 12:6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Ibandla labalekela ehlane ukuze libalekele ukunyathelwa phansi kwamandla obupapa iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Ivesi leshumi nane linikeza obunye ubufakazi.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Owesifazane wanikwa amaphiko amabili okhozi olukhulu, ukuze andize aye ehlane, aye endaweni yakhe, lapho ondliwa khona isikhathi, nezikhathi, nengxenye yesikhathi, kude nobuso benyoka. IsAmbulo 12:14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Ibandla labaleka ekushushisweni yidrako nobupapa iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, ngakho-ke “ihlane” liwuphawu lwezinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha. Leyo nombolo ivela ngokuqondile izikhathi eziyisikhombisa ezincwadini zikaDaniyeli neSambulo, kodwa imelelwa nangezinye izindlela eziningana emiBhalweni. Esimweni ngasinye, imelela “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Kungakhathaliseki ukuthi kwakungubuqaba obunyathela indawo engcwele nebutho kusukela ngowe-723 BC kuze kube unyaka ka-538, noma kwakungupapa obunyathela iJerusalema elingokomoya nabakhulekeli abakulo, kwakungumfanekiso wokuhlakazeka kwabantu bakaNkulunkulu, okwalethwa abantu bakaNkulunkulu ngokwephula isivumelwano “samasabatha ezwe” njengoba simelwe kuLevitikusi izahluko ezingamashumi amabili nanhlanu nezingamashumi amabili nesithupha. Esahlukweni samashumi amabili nesithupha kubizwa ngokuthi ingxabano yesivumelwano sikaNkulunkulu.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.
Ngiyakulethela inkemba phezu kwenu, ezophindiselela impikiswano yesivumelwano sami; futhi lapho nibuthene phakathi kwemizi yenu, ngiyakuthumela ubhubhane phakathi kwenu; futhi niyonikelwa esandleni sesitha. Levitikusi 26:25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Ukuvukela isivumelwano sikaNkulunkulu kwehlisela phezu kwabantu bakaNkulunkulu ubugqila nokuhlakazeka okumelelwa ngokuthi “ukuxabana kwesivumelwano sami.” Ukungaqondi isijeziso, uDaniyeli asibiza ngokuthi “isiqalekiso” no “isifungo” sikaMose, esibizwa futhi ngokuthi “ukuxabana kwesivumelwano sami,” kuphuphuthekisa umuntu ekuboneni incazelo ejulile yomsebenzi kaKristu njengoba umelelwe kuDaniyeli isahluko sesishiyagalolunye. Ukuhlola okungaguquguquki kwabantu bakaNkulunkulu abasebumpumputheni baseLawodikeya emibhalweni ka-Ellen White kungukuthi abakwazi “ukucabanga besuka embangeleni, baye emphumeleni.” Ungase uthi uyayiqonda iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yeNkathi Yobumnyama, kodwa uma ungayazi “imbangela” yalokho kunyathelwa phansi, uyimpumputhe.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Futhi uyakuqinisa isivumelwano nabaningi isonto elilodwa; phakathi nesonto uyakuqeda umhlatshelo nomnikelo, futhi ngenxa yokwandiswa kwezinengiso uyakulenze incithakalo, kuze kube sekupheleni; nalokho okumisiwe kuyakuthululelwa phezu kwencithakalo. Daniyeli 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Ukuqinisekisa kukaKristu isivumelwano kuhlotshaniswa ngokuqondile “nengxabano yesivumelwano saKhe.” Ubude besikhathi “sesiqalekiso” babuyiminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi ubude besikhathi sikaKristu eqinisa sona leso sivumelwano babuyizinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Ngokuhambisana negama lesiHebheru elithi “iqiniso,” elinikeza ukwakheka komlando ofihlekile wemidumo eyisikhombisa, iviki lesiprofetho uKristu ayeyokuqinisa ngalo isivumelwano saKhe lalinezimpawu ezintathu ezimelelwa yizinhlamvu zokuqala, zeshumi nantathu, nezokugcina zohlamvu lwesiHebheru.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Uphawu lokuqala lwesonto kwaba ukubhapathizwa Kwakhe, uphawu lwesibili lwaba yisiphambano, kanti olokugcina kwaba ukufa kukaStefanu. Ukwenqaba ukubona “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, njengoba izingelosi zasezulwini zahola uWilliam Miller ukuba abone “izikhathi eziyisikhombisa,” kususa amandla okubona ngokugcwele sona leso siprofetho lapho uKristu wachitha khona igazi Lakhe waqinisekisa sona kanye isivumelwano abantu Bakhe bangokoqobo basendulo ababesiqalile ukusilahla. Wonke umuntu oyogcina esindisiwe uyoba nokuqonda okuyingxenye nokungapheleli mayelana “neqiniso.” Kodwa akekho osindiswayo owenqaba ngamabomu ukubona “iqiniso.” Kukhona indlela eyodwa kuphela eya kuYise, futhi leyo nguJesu, futhi uJesu “uyiqiniso.”
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Lokhu kungukuqonda okufanele ukucutshungulwe, ngoba kukhuluma ngesivumelwano sikaLevitikusi amashumi amabili nanhlanu namashumi amabili nesithupha. “Isiqalekiso” salezo “zikhathi eziyisikhombisa” sehliselwa phezu kuka-Israyeli wasendulo ongokoqobo ngenxa yokungathandi kwabo ukusebenzisa imihlahlandlela yokuvumela izwe ukuba liphumule, kanye nokugcwalisa imiyalo yeJubili. Kwakuyisono sokuyeka ukwenza. Isiqalekiso sehliselwa phezu kwabo ngenxa yokuthi bayeka umsebenzi ababeyalwe ukuba bawenze, kunokuba kube ngenxa yokuthi babephule ngokuqondile umyalo, njengokuthi ungabulali noma ungantshontshi. Bamane nje bangayinaka imihlahlandlela ehlobene nokuvumela izwe ukuba liphumule. Ama-Adventist amane nje angazamukeli “izikhathi eziyisikhombisa” (izingelosi ezahola uWilliam Miller ukuba azithole), ngenxa yanoma yisiphi isizathu esingangcwelisiwe, awazange nje azinike isikhathi sokuphenya iqiniso ngobuqotho, futhi afeza lolo hlobo olufanayo lokuvukela ngokuyeka ukwenza ngokunganaki lona kanye ulwazi lwesivumelwano olwalunganakiwe ngu-Israyeli wasendulo ongokoqobo. Isiqalo sifanekisa isiphetho.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha ezikuSambulo ishumi nambili, ezichazwa ngokuthi “ihlane,” ziyisibonakaliso se-“zikhathi eziyisikhombisa.” Kokubili izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha zenkonzo kaKristu, kanye nezinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha zenkonzo yabafundi, zimelela lonke iviki lapho isivumelwano sasiqinisekiswa khona. Kokubili iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha lapho ubuqaba banyathela phansi abantu bakaNkulunkulu, kanye neminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha lapho ubupapa banyathela phansi abantu bakaNkulunkulu, imelela zonke “izikhathi eziyisikhombisa” zesiqalekiso sikaMose.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
ESambulweni seshumi nanye, emva kwezinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, amathambo afileyo abuyiselwa ekuphileni ukuze angene esivumelwaneni njengabayizinkulungwane eziyikhulu namashumi amane nane nane. Kodwa ukuze afeze lobo budlelwano besivumelwano, kudingeka agcwalise imibandela yesivumelwano, njengoba noDaniyeli enza esahlukweni sesishiyagalolunye. Imibandela yesivumelwano “yezikhathi eziyisikhombisa” iqukethe iziqondiso eziqondile zalabo abazithola besezweni lesitha. Lapho labo abavuswa ukuba baqaphele iqiniso lokuthi bahlakazekile befisa ukubuyela eNkosini, uLevitikusi amashumi amabili nesithupha unikeza iziqondiso zokuthi kufanele babuye kanjani.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Labo abaseleyo kini bayakuphela ngenxa yobubi babo emazweni ezitha zenu; futhi bayakuphela kanye nabo ngenxa yobubi bawoyise babo. Uma bevuma ububi babo, nobubi bawoyise babo, kanye nokona kwabo abakona ngakho kimi, nokuthi futhi bahambe ngokungiphikisa; nokuthi nami ngahamba ngokubaphikisa, ngabaletha ezweni lezitha zabo; uma-ke izinhliziyo zabo ezingasokile zithotshiswa, bese bemukela isijeziso sobubi babo: khona ngiyakukhumbula isivumelwano sami noJakobe, nesivumelwano sami no-Isaka, nesivumelwano sami no-Abrahama ngiyakusikhumbula; futhi ngiyakulikhumbula izwe. Levitikusi 26:39–42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Inkulumo ethi “ukuncipha kancane kancane” emiBhalweni isho ukuncibilika, ukonakala nokushabalala. Ukuncipha kancane kancane kuwukubhidlika uze ube ngamathambo omile afile. Futhi lo myalo ukhomba ukufa, ngokuba umelela labo abavuselwa ekuqapheliseni isimo sabo njengabakhona “ezweni lezitha zenu.”
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Isitha sokugcina esiyakubhujiswa ukufa. 1 Korinte 15:26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
NgoJulayi 18, 2020, ukudumala kokuqala enhlanganweni yengelosi yesithathu kwenzeka. Kube kufanekiswe yikho konke okunye ukudumala kokuqala emigqeni engcwele yesiprofetho yokulungisa. UHezekeli isahluko samashumi amathathu nesikhombisa uveza abantu bakaNkulunkulu ezinsukwini zokugcina njengabaye bachithwa, bonakaliswa, badliwa baphela kwaze kwaba ukuthi sebeyisigodi nje samathambo omile afileyo. Basezweni lesitha, okuyizwe lokufa. KusAmbulo ishumi nanye, ofakazi ababili babulawa futhi bashiywa emgwaqweni. Bonke abaprofethi bayavumelana omunye nomunye. Ngakho-ke uMose ukhuluma kulabo abafile emgwaqweni odlula esigodini sikaHezekeli. Esimweni sabo sokudumala banikwa imiyalo ngoJeremiya.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Ngakho-ke isho kanje iNkosi, ithi: Uma ubuya, ngiyakukubuyisa futhi, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mababuyele kuwe bona, kodwa wena ungabuyeli kubo. Jeremiya 15:19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
UJEREMIYA uyaziswa ukuthi uma efisa ukukhuluma esikhundleni sikaNkulunkulu, kumelwe abuyele, futhi ngokwenza kanjalo kumelwe ahlukanise okuyigugu nokuyize. Umongo walesi siqephu uveza ukuthi okuyize yilabo okungafanele abuyele kubo. Lapho emelwe kulesi siqephu njengosekwesimweni sakhe sokudumazeka, uveza ukuthi wayeyedwa.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Angihlalanga emhlanganweni wabahleki bosulu, futhi angijabulanga; ngahlala ngedwa ngenxa yesandla sakho, ngokuba ungigcwalisile ngentukuthelo. UJeremiya 15:17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
UJeremiya wayengahlezi “ebandleni labaklolodayo,” ngokuba wayehlezi yedwa. Wayengafanele abuyele kwababi, abangebebandla labaklolodayo. Ngo-1863, ubu-Adventisti baqala ukubuyela “ebandleni labaklolodayo” lapho bebuyela endleleni yebhayibheli yamadodakazi aseBhabhiloni ukuze benqabe “izikhathi eziyisikhombisa” zikaMose. Kodwa uJeremiya ukhuluma ngokukhethekile kakhulu ngezinsuku zokugcina kunomlando wamaMillerite. Lapho labo abasesigodini samathambo afileyo bevuka baqaphele ukuthi basezweni lezitha, akumelwe nanini babuyele kulabo abajabula ngokufa kwabo emgwaqweni. Lelo qembu lingabuyela kuJeremiya, kodwa yena angeke abuyele kulo.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
Kodwa uma bezobuya, nabo futhi kumele bagcwalise iziqondiso ezinikezwa nguMose ezihlotshaniswa ngokuqondile “nezikhathi eziyisikhombisa.” Labo abafile emgwaqweni kuSambulo ishumi nanye, bafile izinsuku ezintathu nengxenye, okuyinto ngokwesiprofetho engu-“hlane.”
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Yingakho ukuvuswa kokuqala kwabafileyo kufezwa ngomyalezo obangela ukuba amathambo ahlanganiswe, kodwa abakabi ngabaphilayo. Kudingeka umyalezo wemimoya emine, ongumyalezo wokubekwa uphawu, ukubaguqula babe ibutho elinamandla. Umyalezo wokuqala obahlanganisayo uvela “ezwini.”
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.
Duduzani, duduzani abantu bami, kusho uNkulunkulu wenu. Khulumani ngokududuza kuJerusalema, nimemeze kulo, ukuthi impi yalo isiphelile, ukuthi ububi balo buthethelelwe; ngokuba litholile esandleni seNkosi okuphindwe kabili ngenxa yazo zonke izono zalo. Izwi lalowo omemezayo ehlane lithi: Lungisani indlela yeNkosi, nenze umgwaqo omkhulu kaNkulunkulu wethu uqonde enkangala. Zonke izigodi ziyakuphakanyiswa, nazo zonke izintaba namaqaqa kuyakwehliswa; okuyisigwegwe kuyakwenziwa kuqonde, nezindawo ezimagqagala zibe yithafa. U-Isaya 40:1–4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Izwi livela ehlane, eliwuphawu lokuhlakazeka “kwezikhathi eziyisikhombisa.” Lelo zwi lisehlane, ngokuba noHezekeli naye wayiswa esigodini samathambo afileyo. Wayefakaza esuka kuso kanye leso sigodi, kungengakude.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Isandla seNkosi saba phezu kwami, sangikhipha ngoMoya weNkosi, sangibeka phakathi kwesigodi esasigcwele amathambo. Hezekeli 37:1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Isigodi siyihlane sezinsuku ezintathu nengxenye. Isithembiso sezwi sithi ububi beJerusalema buthethelelwe nokuthi impi yalo isiphelile. Lesi sithembiso simelela ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, okufezwa ezinsukwini zokugcina. Kodwa ukuthethelelwa kobubi balo kuhlotshaniswa nokwamukela kwalo “okuphindwe kabili” ngenxa yazo zonke izono zalo. Ikhambi elinikezwa nguMose lifuna ukuvuma, kungabi ububi babo kuphela, kodwa nobubi boyise babo. Uma beyogcwalisa lowo myalo, ububi babo buyothethelelwa.
We will continue these truths in the next article.
Sizoqhubeka nala maqiniso esihlokweni esilandelayo.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Yebo, wonke u-Israyeli weqile umthetho wakho, waze waphambuka ukuze angalilaleli izwi lakho; ngalokho isiqalekiso sichithelwe phezu kwethu, nesifungo esilotshiwe emthethweni kaMose inceku kaNkulunkulu, ngoba sonile kuye. Uwaqinisile amazwi akhe, awakhuluma ngathi, nangabahluleli bethu abasahlulelayo, ngokusehlisela ububi obukhulu; ngokuba phansi kwezulu lonke akukaze kwenziwe njengalokhu okwenziwe eJerusalema. Njengalokhu kulotshiwe emthethweni kaMose, bonke lobu bubi busele phezu kwethu; nokho asenzanga ukunxusa kwethu phambi kweNkosi uNkulunkulu wethu, ukuze siphenduke ebubini bethu, siqonde iqiniso lakho. Daniyeli 9:11–13.