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# The Book of Daniel - Number Twenty

Incwadi kaDaniyeli — Inani Lamashumi Amabini

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

UDaniyeli nesiTyhilelo: Ukutyhilwa koMthungo woBuprofeti woKunyuka nokuwa kweeBukumkani

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

USista White usoloko echaza ukuba izifundo zesiprofeto ezifunekayo ukuba ziqondwe zibonakaliswa ngokuphakama nokuwa kwezikumkani.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Ekuphakameni nasekuweni kweentlanga njengoko kucaciswe ngokubonakalayo kwiincwadi zikaDaniyeli neSityhilelo, kufuneka sifunde ukuba lungenamsebenzi kangakanani na uzuko lwangaphandle nolwehlabathi nje. IBhabheli, ngamandla ayo onke nobungangamsha bayo, obungazange buphinde bubonwe lihlabathi lethu ukususela ngoko,—amandla nobungangamsha obabonakala kubantu baloo mini ngathi buqinile yaye buya kuhlala ngonaphakade,—bugqithe ngokupheleleyo bunyamalala! Njenge ‘ntyatyambo yengca,’ itshabalele. Yakobi 1:10. Ngaloo ndlela kwatshabalala ubukumkani bamaMedi namaPersi, kwanobukumkani bamaGrike nobamaRoma. Kwaye ngaloo ndlela kutshabalala konke okungenaye uThixo njengesiseko sako. Kuphela koko kubotshelelwe kwinjongo yaKhe, nokubonakalisa isimilo saKhe, okunokuhlala. Imigaqo yaKhe yeyona nto kuphela ezinzileyo eliyaziyo ihlabathi lethu.” Abaprofeti nooKumkani, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

“Ukuvuka nokuwa” kobukumkani obubonakaliswe ezincwadini zikaDaniyeli nesiTyhilelo yeyona ngongoma iphambili yendlela echanileyo yokufunda isiprofeto. Ukuwa kweBhabheli kufanekiswa kukuwa kweBhabheli kaNimrodi kwiGenesis isahluko seshumi elinanye. Kwandula ke, kuDaniyeli isahluko sesihlanu, iBhabheli yawa kwakhona. Imbali yobupopu yokunyukela kwabo emandleni ngonyaka ka-538, nokuwa kwabo okwalandelayo ngo-1798, nayo ifanekisa ukuwa kokugqibela kweBhabheli, kuba amandla obupopu ngokwesiprofeto ayiBhabheli yasemoyeni. Ubupopu bawa ngo-1798, yaye isiTyhilelo isahluko seshumi elinesibhozo sichaza ukuwa kwabo kokugqibela. KuDaniyeli isahluko seshumi elinanye, kwindima yamashumi amane anesihlanu, ubupopu, obumelwe apho njengokumkani wasentla, bufikelela esiphelweni sabo kungekho bani wokubanceda. Oku kwenzeka xa ixesha lovavanyo livalwa, kuba indima yamashumi amane anesihlanu yesahluko seshumi elinanye, nendima yokuqala yesahluko seshumi elinesibini, zimela imbali enye.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Yaye uya kumisa iintente zebhotwe lakhe phakathi kweelwandle entabeni engcwele ezukileyo; ukanti uya kufika esiphelweni sakhe, kungabikho namnye wokumnceda. Kanjalo ngelo xesha uMikayeli uya kusuka eme, umthetheli omkhulu, omi ngenxa yabantwana babantu bakowenu; kuya kubakho ixesha lembandezelo, elingazange libekho kususela oko kwabakho uhlanga kwada kwangelo xesha; kanjalo ngelo xesha abantu bakowenu baya kusindiswa, bonke abo bafunyanwa bebhaliwe encwadini. Daniel 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Umyalezo wengelosi yesibini usekelwe kwinyaniso yokuba iBhabhiloni iwile kabini. IBhabhiloni yokoqobo, emelwe nguNimrode noBheleshatsare, yawela kabini, yaye iBhabhiloni yokomoya yawa ngo-1798, yaye iphinda iwe kwakhona xa ixesha lokuvavanywa kwabantu livaliwe.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Kwaye kwalandela enye ingelosi, isithi, Iwile, iwile iBhabhiloni, eso sixeko sikhulu, ngokuba senzé zonke iintlanga zanxila ngewayini yengqumbo yobufebe baso. ISityhilelo 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Ukuphindwa kokuwa kweBhabheli kwisithunywa sesibini kunika isiseko sesiprofeto sokuchonga ukuphindwa kabini kwamagama namabinzana ngaphakathi kweZibhalo njengomqondiso wemiyalezo edibeneyo yesithunywa sesibini neSikhalo Sasezinzulwini Zobusuku. Kwakhona kuyawuxhasa umgaqo ochongwe nguDade White, ophathelele ekubeni ukufundwa kwesiprofeto kusekelwe ekunyukeni nasekuweni kwezikumkani ezimelwe kwiincwadi zikaDaniyeli neSityhilelo. Kubonisa umbono wokuba, ukuze kuqondwe ukuwa kweBhabheli, umfundi wesiprofeto umele adibanise ndawonye konke ukuwa kweBhabheli, “umgca phezu komgca,” ukuze kusekwe umyalezo ochanekileyo wesiprofeto wokuwa kokugqibela kweBhabheli.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Ukuwa kweBhabheli kabini kwisigidimi sengelosi yesibini kusekelwe kumgaqo wesiprofeto ochaza ukuba inyaniso imiswa ngengqina lamangqina amabini. Ukuphindwa kabini kokuwa kweBhabheli ngaphakathi kwesigidimi kumela indlela yokusebenza yesiprofeto echazwa eBhayibhileni njengemvula yasemva. Loo ndlela ingcwele, eyiyo imvula yasemva, kukusetyenziswa kokudibanisa imigca eyahlukeneyo yesiprofeto ndawonye “umgca phezu komgca.” Xa isetyenziswa ngumfundi wesiprofeto, loo ndlela yokusebenza imisa “isigidimi” semvula yasemva. Isigidimi semvula yasemva esimiswa ngokusetyenziswa kwaloo ndlela ingcwele yokusebenza, emva koko sibhengezwa kwiimbali zesiprofeto ezidityanisiweyo zengelosi yesibini neSikhalo Saphakathi Kwezinzulwini Zobusuku. Oku kwakuyinyaniso kwimbali yentshukumo yengelosi yokuqala, yaye kuyinyaniso nanamhla, kwimbali yentshukumo yengelosi yesithathu.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Izahluko zesine nezihlanu zencwadi kaDaniyeli zimele umgca wembali ogubungela ukuphakama nesiqalo seBhabheli, esimelwe nguNebhukadenetsare esahlukweni sesine, yaye ke ukuwa nokuphela kweBhabheli, okumelwe nguBhelshatsare esahlukweni sesihlanu. Xa zidityanisiwe zivelisa umgca omnye wesiprofeto. Umgca wesiprofeto oveliswa zezo zahluko zimbini umele ukubekwa phezu kwezahluko zokuqala ukuya kwesesithathu zikaDaniyeli, ukuze kusekwe isigidimi semvula yamva.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Ezi zahluko zibini zibonisa ukuwa nokuphakama kwakhona kukaNebhukadenetsare, kwakunye nokuwa nokutshatyalaliswa kukaBheleshatsare, yaye ngenxa yoko zibonisa ukuwa kweBhabhiloni ekuqaleni nasekupheleni komgca. Umgca wesiprofeto owenziwe zezi zahluko zibini wakhiwe phezu kweBhabhiloni isiwa, sivuka, size sibuye siwe kwakhona. Loo nyaniso yodwa ichaza ukuba ezo zahluko zibini zimele umyalezo wengelosi yesibini. Ezi zahluko zibini zimele imbali yerhamncwa lomhlaba leSityhilelo seshumi elinesithathu, yaye kuloo mbali umyalezo wengelosi yesibini kunye neMidnight Cry uvakaliswa kabini.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Ngako oko, ngaphambi kokuba siqalise ukuqwalasela izahluko zesine nezesihlanu zikaDaniyeli, siya kuqala sichonge indlela engcwele yokusebenza eyiyimvula yamva, size ke ngokusebenzisa loo ndlela yokusebenza sichonge isigidimi semvula yamva.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Uphawu olubalulekileyo lwembali yengelosi yokuqala neyesibini yayiyindlela yokusebenza emelwe yimithetho kaWilliam Miller yokutolika iziprofeto. Leyo mithetho yasetyenziswa ngabantu ekuchongeni umyalezo woKhwelo lwaMaphakathi koBusuku, yaye loo myalezo wawungumyalezo wemvula yamva kwelo bali lembali. Uphawu olubalulekileyo lwembali yengelosi yesithathu yindlela yokusebenza emelwe njenge “Izitshixo Zeziprofeto”. Leyo mithetho imele ukusetyenziswa ngokudibeneyo nemithetho kaWilliam Miller ekuchongeni umyalezo woKhwelo lwaMaphakathi koBusuku kwimbali yethu yangoku, yaye umyalezo ngoku omiselwa yileyo mithetho ngumyalezo wemvula yamva wemihla yokugqibela. Imithetho kaMiller imele imvula yokuqala kwimbali yesiprofeto yerhamncwa lomhlaba, yaye loo mithetho idityaniswe ne “Izitshixo Zeziprofeto” imele imvula yamva kwimbali yesiprofeto yerhamncwa lomhlaba.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Imvula yasekupheleni yindlela esetyenziswayo ekuveliseni isigidimi. Bakhona abo bakhohliswayo kuba befuna amava emvula yasekupheleni, bengakhange kuqala bafune isigidimi esivelisa loo mava. Iicawa zamaPentekoste zobuKristu zingumzekelo ocacileyo waloo nkohliso. Kwanolo hlobo lunye lolwalathiso oluphosakeleyo lukhona nakwabo bafuna ngenene isigidimi semvula yasekupheleni, kodwa bala ukufuna indlela echonga neqinisa isigidimi semvula yasekupheleni. Ngaphandle kwendlela echanileyo, isigidimi esichanekileyo asinakuchongwa. Ngaphandle kwesigidimi esichanekileyo, amava achanekileyo ayinto engenakwenzeka.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Ukubaluleka kwale nyaniso yeBhayibhile akubonwa ngabaninzi, kuba abazange bakhe baqwalasele ukuba kunendlela enye echanekileyo yokufunda iBhayibhile, kwanokuba kukho iindlela ezininzi ezingachanekanga zokufunda iBhayibhile. Indlela engachanekanga yokufunda iBhayibhile, leyo ikhethwa ngokugqithiseleyo kunazo zonke, kukuthembela kwizimvo zabanye abantu ngoko iBhayibhile ikufundisayo. Le yingxaki eqheleke kakhulu ebantwini, kangangokuba ibandla ngalinye limisa inkqubo yokuhlangabezana nale mfuno iqondwa ngokungeyonyani njengemfuneko yemihlambi yalo. Loo mfuno yobuxoki ivelisa umsebenzi wobuxoki wokumisela inkqubo yeenkokeli ezichongwa njengeengcali zokomoya zokuqonda iBhayibhile eziya kukhokela ngokuchanekileyo ukuqonda komhlambi ongaqeqeshwanga. IBhayibhile ngenene ichaza inkqubo ehleleke kakuhle yolwakhiwo lwebandla, equka amadoda amakhulu, abaprofeti nabafundisi, kodwa iBhayibhile ayize ivume ukonakaliswa kolungelelwaniso lwebandla oluvelisa inkqubo yeenkokeli ezimiselwe ngokusesikweni ukuba zichaze ukuba yintoni eyinyaniso okanye engeyonyaniso, yaye emva koko ukuba ngubani onguwexuki okanye ongeyonguwexuki.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Zondelele ukuzibonakalisa uvunyiwe phambi koThixo, ungumsebenzi ongenasidingo sokuba neentloni, elahlula ngokuchanekileyo ilizwi lenyaniso. 2 Timoti 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Inkokeli yebandla ifanele ukukhuthaza, ukohlwaya, ukufundisa, nokulinda ngokuchasene neemfundiso zobuxoki nabo bazikhuthazayo ezo mfundiso zobuxoki, kodwa ngamnye kuthi umele “azimisele ukufunda” ukuze “abonakaliswe emkelwe nguThixo,” “elahlula ngokufanelekileyo ilizwi lenyaniso.” Ngokwenza oko, kufuneka siyazi indlela iBhayibhile eyichazayo njengendlela echanekileyo yokulahlula ngokufanelekileyo ilizwi lenyaniso. Incwadi kaIsaya izibeka ezi zinto kwimeko yemvula yasemva, ngoko ke siya kuqalisa khona.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Ngaloo mini iNkosi iya kumohlwaya uleviyatan ngenkemba yayo elukhuni, enkulu, enamandla; uleviyatan, inyoka ebalekayo; kwano-uleviyatan, loo nyoka igoso; yaye iya kuyibulala inamba eselwandle. Ngaloo mini culani ngaye, nisithi, Isidiliya sewayini ebomvu. Mna, iNkosi, ndiyasigcina; ndiyasinkcenkceshela ngamaxesha onke; hleze wonakalise nabani na, ndiyasigcina ubusuku nemini. Umsindo awukho kum; ngubani onokundimisa phambi kwameva neenkunzane emfazweni? Ndingadlula phakathi kwazo, ndizitshise ndawonye. Okanye makabambelele emandleni am, ukuze enze uxolo nam; ewe, uya kwenza uxolo nam. Uya kubangela ukuba abo baphuma kuYakobi bendele iingcambu; uSirayeli uya kutyatyamba, ahlume, azalise ubuso behlabathi ngesiqhamo. Ingaba umbethe njengoko wabetha abo babembethayo? okanye ubulewe ngokokubulawa kwabo babulewe nguye? Ngomlinganiselo, xa ihluma, uya kuphikisana nayo; uyawuthintela umoya wakhe onamandla ngemini yomoya wasempuma. Ngenxa yoku ke, ubugwenxa bukaYakobi buya kucanyagushelwa; yaye esi sisona siqhamo sonke sokususa isono sakhe; xa ewenza onke amatye esibingelelo abe njengamatye ekalika aqhawulwe aziingceba, ooAshera nemifanekiso eqingqiweyo abayi kusuka beme. Kanti ke umzi onqatyisiweyo uya kuba yinkangala, nendawo yokuhlala ilahlwe, ishiywe njengentlango; apho ithole liya kudla khona, lize lilale khona, liwagqibe amasebe awo. Xa amasebe awo omile, aya kuqhawulwa; abafazi bayafika, bawatshise ngomlilo; ngokuba sisizwe esingenangqondo; ngenxa yoko lowo wabenzayo akayi kuba nenceba kubo, nalowo wababumbayo akayi kubenzela bubele. Kwaye kuya kuthi ngaloo mini iNkosi ibethe iziqhamo zisuke emlanjeni omkhulu kuse emfuleni waseYiputa, nize niqokelelwe ngamnye ngamnye, nina bantwana bakwaSirayeli. Kwaye kuya kuthi ngaloo mini kuvuthelwe isigodlo esikhulu, baze beze abo babesele belungele ukutshabalala ezweni laseAsiriya, nabagxothiweyo ezweni laseYiputa, banqule iNkosi entabeni engcwele eYerusalem. Isaya 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Kumanqaku angaphambili, siye sathetha ngokuphindaphindiweyo “ngomqondiso” ophakanyiswayo ukuze kubizwe abanye abantwana bakaThixo ukuba baphume eBhabhiloni. Ivesi yokugqibela kaIsaya isahluko samashumi amabini anesixhenxe, ithetha ngomsebenzi womqondiso xa isithi, “ixilongo elikhulu liya kuvuthelwa, baze beze abo babesele bekulungele ukutshabalala ezweni laseAsiriya.” IAsiriya iluphawu lweBhabhiloni kwimihla yokugqibela, yaye abo baluvayo kwisivakalisi eso umyalezo wesilumkiso wokuphuma eBhabhiloni, beza banqule kunye nabo bamelwe njengamakhulu alikhulu anamashumi amane anesine amawaka, ababekwe ngokwesiprofeto “entabeni engcwele eYerusalem.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Ivesi lithi, “kuya kuthi ngaloo mini.” “Loo mini,” eyimini xa ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo, libiza abanye abantwana bakaThixo ukuba baphume eBhabhiloni, ingummiselo wesi sahluko sonke. Ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo, likhwaza ngexesha lomthetho weCawa, xa ihenyukazi laseTire likhunjulwa.

> And I heard another voice from heaven, saying, 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. Revelation 18:4, 5.

> Ndaza ndeva elinye izwi liphuma ezulwini, lisithi, Phumani kulo, bantu bam, ukuze ningabi ngabahlanganyeli ezonweni zalo, nize ningamkelwa zizibetho zalo. Kuba izono zalo zifike zaya kutsho ezulwini, yaye uThixo uzikhumbule izenzo zalo zobugwenxa. ISityhilelo 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Isaya isahluko samashumi amabini anesixhenxe siqala ngokuchaza olo suku lunye esi siphela ngalo isahluko, xa sisithi, “Ngaloo mini uYehova ngekrele lakhe elibukhali, nelikhulu, nelinamandla, uya kuvelela uLeviyatan, inyoka ebalekayo, ewe, uLeviyatan, loo nyoka ijijekileyo; yaye uya kubulala inamba esemanzini olwandle.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Emthethweni yeCawa kaCawe, umgwebo kaThixo wokuphumeza, nowempindezelo, uqala phezu kwezikumkani zenamba (iZizwe eziManyeneyo), irhamncwa (ubupopu) nomprofeti wobuxoki (iUnited States). Emthethweni yeCawa kaCawe umprofeti wobuxoki uyabhukuqwa njengobukumkani besithandathu besiprofeto seBhayibhile, kwaye uwexuko lwesizwe luvelisa intshabalalo yesizwe. Umthetho weCawa kaCawe yindawo apho imigwebo kaThixo yokuphumeza iqala ukuwela phezu kwenamba, enguSathana (nobukumkani bakhe basemhlabeni obumelwe njengenamba), irhamncwa nomprofeti wobuxoki. Sisohlwayo esiqhubekekayo, esiqala emthethweni yeCawa kaCawe. Ukuqala nokuphela kwesahluko samashumi amabini anesixhenxe sikaIsaya ngumthetho weCawa kaCawe, kwaye eso sahluko sibonisa imiba ekhethekileyo enxulumene ngqo nembali ekhokelela kuwo nalandelayo emva komthetho weCawa kaCawe.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Siqwalasela isahluko samashumi amabini anesixhenxe, kuba siseka imeko yobuprofeti yezahluko zamashumi amabini anesibhozo nezamashumi amabini anesithoba. Kwezo zahluko siya kufumana inkcazo yemvula yamva njengendlela yokusebenza, eya kusivumela ukuba siqonde ukubaluleka kokubeka izahluko zesine nezesihlanu zikaDaniyeli phezu kwezahluko zokuqala ukuya kwesesithathu zikaDaniyeli. Emva kokuba uIsaya isahluko samashumi amabini anesixhenxe echonge ukuqala kwesohlwayo esiqhubekela phambili sobukumkani benamba, ubhala ukuba ngelo xesha abantu bakaThixo bayalelwa ukuba “bamculele.” Bamculele bani?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Impendulo yokuba ngubani ekumele kuculelwe yena ikwisihloko sale ngoma, kuba bamele ukucula “isidiliya sewayini ebomvu, asigcinayo uYehova.” Ibali lesidiliya libali labantu bakaThixo, yaye liqala ukukhankanywa nguIsaya kwisahluko sesihlanu.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Ngoku ke ndiya kuvumela othandekayo wam ingoma ngothandekayo wam, engomyezo wakhe weediliya. Othandekayo wam wayenomyezo weediliya entabeni echume kunene; waza wawubiyela, wawususa amatye awo, wawutyala ngomdiliya ogqwesileyo, wakha nenqaba phakathi kwawo, wenza nesixovulelo sewayini kuwo; walindela ukuba uvelise iidiliya, kodwa wavelisa iidiliya zasendle. Ke ngoku, nina bemi baseYerusalem, nani madoda akwaYuda, ndiyanicela, gwebeni phakathi kwam nomyezo wam weediliya. Yintoni na ebisenokwenziwa ngakumbi emyezweni wam weediliya endingayenzanga kuwo? Kutheni na, xa ndandilindele ukuba uvelise iidiliya, uvelise iidiliya zasendle? Ke ngoku yizani; ndiyanixelela oko ndiya kukwenza emyezweni wam weediliya: ndiya kususa uthango lwawo, uze udliwe uphele; ndidilize udonga lwawo, uze unyathelwe phantsi; ndiya kuwushiya ulubhongozo: awusayi kuthenwa, awusayi kugrunjwa; kodwa kuya kuhluma kuwo ameva namakhakakhaka; ndiya kuyalela namafu ukuba angani mvula kuwo. Kuba umyezo weediliya kaYehova wemikhosi uyindlu kaSirayeli, namadoda akwaYuda asisityalo sakhe esimnandi; walindela ubulungisa, kodwa nanko ingcinezelo; walindela ubulungisa, kodwa nanko umkhwazo. Isaya 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Kwimbali yengxaki yomthetho weCawa, abantu bakaThixo bamele ukuculela abantu bakaThixo ingoma yesidiliya, kuba ingoma ithi, “Ke ngoku, nina bahlali baseYerusalem, nani madoda akwaYuda, ndiyanicela, gwebeni phakathi kwam nesidiliya sam.” Ingoma yesidiliya yingoma echaza ukudlulwa ecaleni kwabantu bomnqophiso bangaphambili, ngoxa uThixo engena emnqophisweni nabo abo uPetros athi ngabo “ngaphambili babengengabantu, kodwa ngoku bangabantu bakaThixo.” Ichaza ukuba akukho mvula iwe phezu kwesidiliya, ngaloo ndlela ichaza umsebenzi kaEliya, oza ngelo xesha, nowathi yedwa enako ukuvelisa imvula ngelo xesha. Siyazi ukuba ingoma imalunga nokudlulwa ecaleni kwabantu bomnqophiso, kuba ingoma yesidiliya yaculwa nguKristu kuSirayeli wamandulo, ngelo xesha uSirayeli wamandulo wayedlululwa ecaleni, ngoxa uThixo ngaxeshanye wayengena emnqophisweni noSirayeli wokomoya.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Yivani omnye umzekeliso: Kwakukho indoda eyayingumninimzi, eyatyala isidiliya, yasibiyela macala onke, yemba isixovulelo sewayini kuso, yakha inqaba, yasirentisa kubalimi, yaya kwelakude. Ke kaloku, xa ixesha leziqhamo lalisondela, yathumela izicaka zayo kubalimi, ukuze ziye kwamkela iziqhamo zaso. Kodwa abalimi bazibamba izicaka zayo, babetha esinye, babulala esinye, basixuluba ngamatye esinye. Yaphinda yathumela ezinye izicaka, zininzi kungezokuqala; baza benza kubo ngokunjalo. Ke ekugqibeleni yathumela kubo unyana wayo, isithi, Baya kumhlonela unyana wam. Kodwa abalimi, bakumbona unyana, bathetha bodwa, besithi, Lo yindlalifa; yizani, masimbulale, silithabathe ilifa lakhe. Bambamba ke, bamphosela ngaphandle kwesidiliya, bambulala. Ngoko ke, xa ithe yafika inkosi yesidiliya, iya kwenza ntoni kwabo balimi? Bathi kuyo, Iya kubatshabalalisa kakubi abo bantu bangendawo, isirentise isidiliya kwabanye abalimi, abaya kuyinika iziqhamo ngexesha lazo. UYesu wathi kubo, Anizanga nifunde na eziBhalweni ukuthi, Ilitye abalakhi balalayo, lona elo lenziwe intloko yekona; oku kuvela eNkosini, yaye kuyamangalisa emehlweni ethu? Ngenxa yoko ndithi kuni, UBukumkani bukaThixo buya kuthatyathwa kuni, bunikwe uhlanga oluvelisa iziqhamo zabo. Ke yena oya kuwa phezu kweli litye, uya kwaphuka; kodwa lowo liya kuwa phezu kwakhe, liya kumgaya abe ngumgubo. Ke kaloku, bakuva ababingeleli abakhulu nabaFarisi imizekeliso yakhe, baqonda ukuba wayethetha ngabo. Mateyu 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Xa uYesu wayicula ingoma yesidiliya sikaThixo kuSirayeli wamandulo, batsalelwa kakhulu kwingqiqo nakumandla omyalezo, kangangokuba, xa uYesu wayebuza amaYuda aphikisanayo ukuba iNkosi yesidiliya iya kwenza ntoni kwabo babulala uNyana, abazange bakwazi ukuzibamba ekunikeni impendulo echanileyo, xa babesithi, “Uya kubatshabalalisa kabuhlungu abo bantu bangendawo, aze asiqeshisele isidiliya sakhe kwabanye abalimi, abaya kumnika iziqhamo ngexesha lazo.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Waza uYesu ngoko ngoko wongeza elinye ivesi kwingoma, xa wayecula ngelitye elaliwaliwe, waza wahlanganisa impendulo yabo kunye nesitanza sokugqibela xa wayesithi, “Ngenxa yoko ndithi kuni, UBukumkani bukaThixo buya kuthatyathwa kuni, bunikwe uhlanga oluvelisa iziqhamo zabo. Kananjalo lowo uya kuwa phezu kweli litye uya kwaphuka; ke yena lowo liya kuwela phezu kwakhe, liya kumtyumza abe luthuli.” Le ntetho ethi “liya kumtyumza abe luthuli,” ivakalisa uIsaya amashumi amabini anesixhenxe othi “onke amatye esibingelelo abe njengamatye ekalika aqhekezwe kubini, kwaye amahlathi angcwele nemifanekiso eqingqiweyo aziyi kuma.” Zombini ezi zikhombisa umsebenzi wemvuselelo owenziwa nguYosiya, owayefuzisela abo baphakathi kwemihla yokugqibela abaphinda bafumanisa “amaxesha asixhenxe”, alilitye lesikhubekiso elityumza abo bangavumiyo ukuligqala njengelinqabileyo.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Ngomhla womthetho weCawa, njengoko umelwe kuIsaya isahluko samashumi amabini anesixhenxe, abo “ababe ngengabo abantu ngaphambili,” bamele ukucula ingoma yesidiliya sewayini ebomvu sikaYehova. Ezi nqaku ziye zaxela rhoqo ukuba akukho myalezo wesithathu ngaphandle komyalezo wokuqala nowesibini. Umthetho weCawa ngumyalezo wesithathu, yaye umhla womthetho weCawa uquka imbali yemiyalezo yokuqala neyesibini. Kwisahluko samashumi amabini anesixhenxe sikaIsaya, umthetho weCawa uchaza ixesha elimelwe kuDaniyeli isahluko sokuqala, aze kwakhona kuDaniyeli izahluko zokuqala ukuya kwezintathu. Ngokwesiprofeto, umhla womthetho weCawa kwisahluko samashumi amabini anesixhenxe uchaza imbali kaSeptemba 11, 2001, xa umyalezo wokuqala wanikwa amandla, waqhubekeka wada waya kumthetho weCawa osondelayo.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Siza kuqhubeka nokuqwalasela kwethu ingoma abaya kuyivakalisa abo bahlanguliweyo ngexesha elikhokelela kwinqanaba apho ihenyukazi laseRoma liya kuqalisa ukucula ingoma yalo, kwinqaku elilandelayo.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Ndaza ndabona, nanko iMvana imi phezu kweNtaba yeZiyon, inayo ikhulu elinamashumi amane anesine amawaka, enegama loYise libhaliwe emabunzini azo. Ndeva izwi liphuma ezulwini, linjengesandi samanzi amaninzi, linjengesandi sendudumo enkulu; ndeva nezwi lababethi boomrhubhe bebetha oomrhubhe babo. Babethi ngathi bacula ingoma entsha phambi kwetrone, naphambi kwezidalwa ezine, naphambi kwamadoda amakhulu; kungekho namnye wayenokuyifunda loo ngoma, ngaphandle kwekhulu elinamashumi amane anesine amawaka, abahlangulwayo emhlabeni. Ngabo abo bangazange bangcoliswe ngabafazi; kuba baziintombi. Ngabo abo balandela iMvana naphi na apho iya khona. Bona bahlangulwa phakathi kwabantu, banganowokuqala kuThixo nakwiMvana. Emlonyeni wabo akufunyanwanga nkohliso; kuba bengenatyala phambi kwetrone kaThixo. IsiTyhilelo 14:1–5.

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