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# The Book of Daniel - Number Seventy-Two

Incwadi kaDaniyeli - Inani Lamashumi Asixhenxe Anesibini

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Umanyano Lwesiprofeto: Ukusuka kuHlulo lukaSirayeli waMandulo ukuya eSiphelweni se-United States

Author

Jeff Pippenger

Published

February 5, 2024

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The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Ubungqina bovukelo lukaYerobhowam bukwangumbali wokwahlulwa kukaSirayeli wamandulo waba ziintlanga ezimbini. Ubukumkani basemantla obabunezizwe ezilishumi babusaziwa ngokuba nguSirayeli, okanye ngamanye amaxesha nguEfrayim, yaye ubukumkani basemazantsi babusaziwa ngokuba nguYuda. Ngexesha likaHezekile, ubukumkani babusele buyizikumkani ezimbini iminyaka emininzi, yaye kwisahluko samashumi amathathu anesixhenxe, uHezekile wanikwa isiprofeto esichaza ukuba ezo zikukumkani zimbini ziya kuphinda zibe luhlanga olunye. Eso siprofeto sazaliseka kwimbali yokuqala yerhamncwa lomhlaba (iUnited States), yaye sizaliseka okokugqibela ekupheleni kweUnited States, kuba uYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Imvukelo kaYerobhowam ngexesha awahlulwa ngalo uSirayeli waba zizikumkani ezibini, imela imvukelo ekuqaleni kweUnited States, kwanomvukelo ekupheleni kweUnited States. Imvukelo ekuqaleni nasekupheleni kweUnited States iquka ukudityaniswa kwezikumkani ezibini. ISityhilelo isahluko seshumi elinesibhozo, njengoko sicatshulwe ngokuphindaphindiweyo ezibhaliweni zikaDade White kula manqaku, simela izimemo ezibini eziya kumabandla. Iintlanga ezimbini ezidityanisiweyo ngexesha leyure yengxaki yomthetho weCawa ziliwaka elinamashumi amane anesine amawaka, nomnye umhlambi kaThixo osaseBhabheli.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Iintlanga ezimbini ezadityaniswa kwimbali yamaMillerite zazinguYuda noEfrayim. Zadityaniswa xa ingqumbo nganye nganye ejoliswe kwezo zikumkani zibini ngokwahlukeneyo yaphela ngowe-1798 yaza kamva yaphela ngowe-1844. Igama elithi “kananjalo” kuHezekile isahluko samashumi amathathu anesixhenxe lisivumela ukuba siqiniseke ngalo msebenzi wokuwusebenzisa lo mbandela. Igama elithi “kananjalo” lithetha ukubeka umyalezo olandela emva kwelithi “kananjalo” phezu komyalezo owandulela igama elithi “kananjalo.”

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

> Ilizwi leNkosi lafika kum kwakhona, lisithi, Ngaphezu koko, nyana womntu, zithabathele intonga ibe nye, ubhale kuyo ukuthi, YeyakwaYuda, neyabantwana bakaSirayeli amaqabane ayo; wandule ukuthabatha enye intonga, ubhale kuyo ukuthi, YeyakaYosefu, intonga kaEfrayim, neyendlu yonke kaSirayeli amaqabane ayo; uzidibanise enye kwenye zibe yintonga ibe nye; zibe nye esandleni sakho. Hezekile 37:15–17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

UEzekile usebenzisa umgaqo wesiprofeto wokuphinda aze andise xa esithi, “ngaphezu koko.” UEzekile umele athabathe izinti ezibini, esinye sesakwaYuda nesinye sikaEfrayim, aze athabathe isiprofeto esibonakaliswe ngezo zinti zimbini asibeke phezu kwesiprofeto sangaphambili. Umzekeliso wesiprofeto wangaphambili waqala kwindinyana yokuqala xa uHezekile wathwalwa wasiwa entilini yamathambo awomileyo afileyo.

> 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, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Isandla sikaYehova saba phezu kwam, wandikhupha ngoMoya kaYehova, wandibeka phakathi kwentili eyayizele ngamathambo. Wandidlulisa ngakuwo macala onke; nanko ayemaninzi kakhulu entilini evulekileyo; yaye yabona, omile kakhulu. Wathi kum, Nyana womntu, angaphila na la mathambo? Ndaphendula ndathi, Owu, Nkosi Yehova, nguwe owaziyo. Wabuya wathi kum, Profeta kula mathambo, uthi kuwo, Nina mathambo omileyo, yivani ilizwi likaYehova. Itsho iNkosi uYehova kula mathambo ukuthi, Yabonani, ndiya kungenisa umphefumlo kuni, niphile. Ndiya kunibeka imisipha, ndinyuse inyama kuni, ndinambathise ulusu, ndibeke umphefumlo kuni, niphile; nazi ukuba ndinguYehova. Ndaprofeta ke njengoko ndandiwiselwe umthetho; kwathi ndakuprofeta, kwabakho isandi, nanko ke ukunyikima, aza amathambo asondelana, ithambo nethambo lalo. Ndakhangela, nanko imisipha nenyama zanyuka phezu kwawo, lwawagubungela ulusu ngaphezulu; ke wona ayengenamoya. Wandula wathi kum, Profeta kuwo umoya, profeta, nyana womntu, uthi kuwo umoya, Itsho iNkosi uYehova ukuthi, Yiza, moya, uvela emimoyeni yomine, uphephe phezu kwaba babuleweyo, ukuze baphile. Ndaprofeta ke njengoko wayendiyalele; wangena umoya kubo, baphila, bema ngeenyawo zabo, umkhosi omkhulu kunene. Wathi ke kum, Nyana womntu, la mathambo yindlu yonke yakwaSirayeli; yabona, bona bathi, Omile amathambo ethu, nethemba lethu liphelile: sinqunyulwe ngokupheleleyo. Ngako oko profeta, uthi kubo, Itsho iNkosi uYehova ukuthi, Yabonani, bantu bam, ndiya kuvula amangcwaba enu, ndininyuse emangcwabeni enu, ndiningenise ezweni lakwaSirayeli. Nazi ukuba ndinguYehova, ekubeni ndiwavulile amangcwaba enu, bantu bam, ndanininyusa emangcwabeni enu, ndabeka uMoya wam kuni, naphila, ndanibeka ezweni lenu; nazi ukuba mna Yehova ndithethile, ndakwenza; utsho uYehova. Hezekile 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Ukususela kanye ekuqaleni kwala manqaku, siye sabonisa ukuba intili yamathambo afileyo imela abantu bakaThixo kwimihla yokugqibela, nokuba umyalezo wemimoya emine obabangela ukuba beme ngeenyawo zabo bengumkhosi omkhulu kakhulu, ngumlayezo weSikhalo Sasezinzulwini Zobusuku ochaza ubuSilamsi beYeha yesithathu. USister White uchaza amathambo njengabantu bakaThixo.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> “Ndibeka phantsi usiba lwam ndize ndinyuse umphefumlo wam ngomthandazo, ukuba iNkosi iphefumlele phezu kwabantu bayo ababuyel’ umva, abanjengamathambo awomileyo, ukuze baphile.” General Conference Bulletin, February 4, 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Sibonisile kumanqaku angaphambili ukuba isigidimi sesiprofeto esachonga umhla we-18 kaJulayi 2020 sasiyimpazamo, nokuba eso sibhengezo sobuxoki saphawula ukufika kodano lokuqala nexesha lokulibala emzekelisweni weentombi ezilishumi. Nangona isibhengezo sexesha sasilungile ngexesha lamaMillerite, emva ko-1844 kwakungasayi kuphinda kubekho esinye isigidimi esixhonywe phezu kwexesha. Xa iFuture for America yenza isibhengezo somhla we-18 kaJulayi 2020, yabuyela umva kwimbali apho isibhengezo sexesha sasamkelekile, yaye ngokwenjenjalo yona yona, yaza yabulawa esitratweni sesixeko esikhulu seSityhilelo isahluko seshumi elinanye. Ifile esitratweni, ke ngoko yayidinga ukuvuswa, njengoko kwakunjalo ngamangqina amabini emva kweentsuku ezintathu nesiqingatha.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Amathambo awomileyo afuna ukuphefumlelwa nguMoya oyiNgcwele kaThixo, ukuze angene ekusebenzeni, ngokungathi kungokuvuka kwabafileyo.” Bible Training School, Disemba 1, 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Kwimibhalo engaphambili sibonisile ukuba isigidimi semimoya emine esivusa amangqina amabini, sisigidimi sobuSilamsi seYeha yesithathu, kwanokuba eso sigidimi sisigidimi seSikhalo Sasezinzulwini Zobusuku seentsuku zokugqibela. UHezekile uthi, “ngaphezu koko,” yaye ngokwenjenjalo wabonisa ukuba ngexesha lembali elingumzekeliso wokubhengezwa kweSikhalo Sasezinzulwini Zobusuku, iintonga ezimbini, enye imelwe njengoEfrayim yaye enye njengoYuda, zaziza kudityaniswa kunye zibe luhlanga olunye. Umzekeliso weentombi ezilishumi uzalisekiswa kwiintsuku zokugqibela, “ngokuchaneka ngokupheleleyo,” njengoko wazalisekiswa kwimbali yamaMillerite. Ngexesha apho iSikhalo Sasezinzulwini Zobusuku sazalisekiswa kwimbali yamaMillerite, kwanakwakunye ekuzalisekeni kweentsuku zokugqibela, “iintonga ezimbini” zaziza kudityaniswa kwaye ziya kudityaniswa kunye.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Iintonga ezimbini zazimela ubukumkani basentla (uEfrayim) nobasentla? Wait correction: southern = basemazantsi. Let's produce final only translated text.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

> Laza ilizwi likaYehova lafika kuye, lisithi, Suka uye eTsarefathi, eyaseTsidon, uhlale khona; yabona, ndiyalele apho umfazi ongumhlolokazi ukuba akondle. Waza wasuka waya eTsarefathi. Ke kaloku akufika esangweni lomzi, yabona, umfazi ongumhlolokazi wayelapho echola iinkuni; wambiza, wathi kuye, Ndicela undiphathele intwana yamanzi ngesitya, ukuze ndisele. Ke kaloku xa wayesaya kuwathabatha, wambiza, wathi, Ndicela undiphathele iqhekeza lesonka esandleni sakho. Wathi yena, Ehleli nje uYehova uThixo wakho, andinalo iqebengwana, ndinokuphela nje sisandla somgubo esiqokweni, nentwana yeoli embizeni; yabona, ndichola iinkuni ezimbini, ukuze ndingene ndiye kukulungisela mna nonyana wam, sikudle, size sife. Wathi uEliya kuye, Musa ukoyika; hamba uye kwenza njengoko uthethile; kodwa qala undenzele kona iqebengwana elincinane kuqala, ulizise kum; wandule ke ukuzenzela wena nonyana wakho. Kuba utsho uYehova uThixo kaSirayeli ukuthi, Isiqokwana somgubo asiyi kuphela, neoli embizeni ayiyi kuswela, kude kube ngumhla awathumela ngawo uYehova imvula emhlabeni. Wahamba wenza ngokwelizwi likaEliya; badla yena, naye, nendlu yakhe, iintsuku ezininzi. 1 Kumkani 17:8–15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

“Iintsuku ezininzi” ezikule ndima yiminyaka emithathu enesiqingatha uAhabhi awamfuna ngayo uEliya, yaye zazimela iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yentshutshiso yobupopu. Ngokuphathelele “iintsuku ezininzi” zentshutshiso yobupopu, uYesu wathi:

> And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

> Kwaye ukuba loo mihla yayingafinyezwanga, bekungayi kusinda nyama nanye; kodwa ngenxa yabanyuliweyo loo mihla iya kufinyezwa. Mateyu 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

USista White uchaza ngokungqalileyo ukuba amazwi kaYesu athi “ezo ntsuku” abhekisa kwixesha lentshutshiso yobupopu.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> “Intshutshiso yebandla ayizange iqhubeke kulo lonke ixesha leminyaka eli-1260. UThixo, ngenceba kubantu baKhe, walinciphisa ixesha lovavanyo lwabo oluvuthayo. Xa wayexela kwangaphambili ‘imbandezelo enkulu’ eya kwehlela ibandla, uMsindisi wathi: ‘Ke kaloku ukuba loo mihla ibingathanga icuthwe, ngelingasindanga nalinye inyama; kodwa ngenxa yabanyuliweyo loo mihla iya kucuthwa.’ Mateyu 24:22. Ngefuthe loHlaziyo intshutshiso yapheliswa ngaphambi ko-1798.” The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

“Iintsuku ezininzi” uEliya awagcinwa ngazo ngumhlolokazi, zazikwayizo ezo “ntsuku ezininzi” zentshutshiso yobupopu ezachongwa nguDaniyeli.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Kwaye abo banokuqonda phakathi kwabantu baya kufundisa abaninzi; kanti ke baya kuwa likrele, nangomlilo, nangokuthinjwa, nangokuphangwa, iintsuku ezininzi. Ke kaloku xa besiwa, baya kuncedwa ngoncedo oluncinane; kodwa abaninzi baya kunamathela kubo ngokunyanisa okungekokwenene. Kwaye abanye babo banokuqonda baya kuwa, ukuze bavavanywe, nokuba bahlanjululwe, nokuba benziwe mhlophe, kuse kanye kude kube lixesha lesiphelo; ngokuba kusekho ixesha elimisiweyo. Daniyeli 11:33–35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

“Ixesha lesiphelo,” elikwalilo “ixesha elimisiweyo” kwezo ndinyana, lalingo-1798, yaye laphawula ukuphela kwentshutshiso yobupopu, njengoko kwakufuziselwe lixesha likaEliya kunye nomhlolokazi waseTsarefati. Kulo mbali umhlolokazi, emele ibandla elingatshatanga, wachongwa njengelibandla entlango kwisahluko seshumi elinesibini sencwadi yeSityhilelo. Wayebutha iintonga ezimbini, kungekhona intonga enye okanye iintonga ezilishumi, koko ezimbini. UEzekiyeli wayemelwe ukuba athabathe iintonga ezimbini, enye ngenxa yobukumkani basentla bakwaSirayeli nenye ngenxa yobukumkani basemazantsi bakwaSirayeli, aze azidibanise ukuze zibe yintonga enye. Obo bukumkani bobubini babusasazeke iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, kodwa isithembiso sikaThixo sasisithi Uya kubaqokelela. Umfazi wayebutha ezo ntonga zimbini ezazimele ukudityaniswa, yaye wayekwenza oko “kude kube yimini iNkosi ethumela ngayo imvula phezu komhlaba.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Umhla awathi ngawo uYehova wathumela “imvula” wawuchonga uKhwelo lwaPhakathi kobusuku lwembali yamaMillerite, olafikelela esiphelweni salo ngo-Oktobha 22, 1844, xa uMthunywa woMnqophiso wafika ngequbuliso etempileni awayeyakhile ukususela ngo-1798 (isiphelo sengqumbo yokuqala), kwada kwangoku ngo-Oktobha 22, 1844 (isiphelo sengqumbo yokugqibela). Ngelo xesha, umyalezo woKhwelo lwaPhakathi kobusuku, omelwe kumzekeliso kaHezekile wentili yamathambo, wazaliseka, xa iintonga ezimbini zobukumkani basemantla nobasemazantsi zadityaniswa ukuze zenze uhlanga olunye, lunenkosi enye, kuba ngo-Oktobha 22, 1844, uKristu weza phambi koYise waza wamkela ubukumkani.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukuza kukaKristu njengombingeleli wethu omkhulu, eze kweyona ndawo ingcwele, ukuze kuhlanjululwe ingcwele, okuboniswe kuDaniyeli 8:14; ukuza koNyana womntu kuMdala weMihla, njengoko kubekwe kuDaniyeli 7:13; nokufika kweNkosi etempileni yaYo, njengoko kwakuxelwe kwangaphambili nguMalaki, zonke ezi zizichazo zesiganeko esinye; yaye oku kukwamelwa kukufika komyeni emtshatweni, okwachazwa nguKristu emzekelisweni weentombi ezilishumi, kuMateyu 25.” Imbambano Enkulu, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

UKristu wamkela ubukumkani ngomhla wama-22 kuOktobha 1844, njengoko kuchaziwe kuDaniyeli.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Ndabona embonweni basebusuku, nanko kusiza omnye onjengoNyana womntu enamafu ezulu, weza kuLowo uMdala weemihla, bamsondeza phambi kwakhe. Wanikwa ubukhosi, nozuko, nobukumkani, ukuze bonke abantu, neentlanga, neelwimi, bamkhonze; ubukhosi bakhe bubukhosi obungunaphakade, obungayi kudlula; nobukumkani bakhe bobungayi kutshatyalaliswa. Daniyeli 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Xa iintonga ezimbini zikaHezekile zidityaniswa ndawonye, ziba nokumkani omnye phezu kwazo.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Ke kaloku umkhonzi wam uDavide uya kuba ngukumkani phezu kwabo; kwaye bonke baya kuba nomalusi omnye; baya kuhamba ezimiselweni zam, bagcine imimiselo yam, bayenze. Baya kuhlala ke emhlabeni endamnika wona uYakobi umkhonzi wam, ababehleli kuwo ooyihlo; kwaye baya kuhlala kuwo, bona, nabantwana babo, nabantwana babantwana babo ngonaphakade: kwaye umkhonzi wam uDavide uya kuba yinkosana yabo ngonaphakade. Hezekile 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Bonke abaprofeti bayavumelana, yaye ukumkani uDavide nguKristu owafika phambi koYise ngo-Oktobha 22, 1844, waza wamkela ubukumkani obabuhlanganiswe ndawonye kwiintonga ezimbini zikaSirayeli (ubukumkani basemntla) noYuda (ubukumkani basemzantsi). Ukusasazwa kwezo bukumkani zimbini kwaphela ngexesha leminyaka engamashumi amane anesithandathu ukusuka ku-1798 ukuya ku-1844, njengoko uKristu wayevusa itempile eyayiphanzisiwe yaza yanyathelwa phantsi. Akuba eyivusile itempile, ngoko ke ngequbuliso weza etempileni yaKhe enguMthunywa woMnqophiso, ekuzalisekisweni kukaMalaki isahluko sesithathu. UHezekile uyavumelana naloo nyaniso, kuba bonke abaprofeti bayavumelana.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

> Yaye uDavide umkhonzi wam uya kuba ngukumkani phezu kwabo; bonke baya kuba nomalusi mnye; baya kuhamba emigwebeni yam, bagcine imimiselo yam, bayenze. Baya kuhlala ezweni endalinika uYakobi umkhonzi wam, apho kwahlala khona ooyihlo; bahlale kulo, bona, nabantwana babo, nabantwana babantwana babo ngonaphakade; yaye uDavide umkhonzi wam uya kuba yinkosana yabo ngonaphakade. Kananjalo ndiya kwenza umnqophiso woxolo nabo; uya kuba ngumnqophiso ongunaphakade kubo; ndiya kubamisa, ndibandise, ndibeke ingcwele yam phakathi kwabo ngonaphakade. Nentente yam iya kuba nabo; ewe, ndiya kuba nguThixo wabo, nabo baya kuba ngabantu bam. Hezekile 37:24–27.

It is Christ that erects the temple.

NguKristu owakha itempile.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Uze uthethe kuye, usithi, Itsho iNkosi yemikhosi, isithi, Nanko umntu ogama linguHLUMELO; uya kuhluma aphume endaweni yakhe, ayakuyakha itempile yeNkosi; ewe, yena uya kuyakha itempile yeNkosi; yaye uya kuthwala uzuko, ahlale alawule etroneni yakhe; abe ngumbingeleli etroneni yakhe; yaye icebo loxolo liya kuba phakathi kwabo bobabini. Izithsaba ke ziya kuba zezikaHelem, nezikaTobhiya, nezikaYedaya, nezikaHen unyana kaTsefaniya, zibe sisikhumbuzo etempileni yeNkosi. Nabo bakude baya kuza bakhe etempileni yeNkosi, nize nazi ukuba iNkosi yemikhosi indithumile kuni. Kwaye oku kuya kwenzeka, ukuba nithe naliphulaphula ngenkuthalo ilizwi leNkosi uThixo wenu. Zekariya 6:12–15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

UKristu liSebe, yaye wabonisa ukuba, ukuba batshabalalisa itempile yaKhe, wayeya kuyivusa ngeentsuku ezintathu, awaphendula ngazo amaYuda esithi itempile yathabatha iminyaka engamashumi amane anesithandathu ukwakhiwa.

> Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

> Aza amaYuda aphendula athi kuye, Ubonakalisa luphi na uphawu kuthi, ekubeni usenza ezi zinto? UYesu waphendula wathi kubo, Yidilizeni le tempile, ndize ndiyivuse ngeentsuku ezintathu. Aza amaYuda athi, Le tempile yakhiwa iminyaka engamashumi amane anesithandathu, uze wena uyivuse ngeentsuku ezintathu na? Yohane 2:18–20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

UKristu wayethetha ngomzimba waKhe kweso sicatshulwa, kodwa bonke abaprofeti bathetha ngakumbi ngemihla yokugqibela kunemihla ababebephila kuyo. Uvuko lukaKristu ngomhla wesithathu lwalumela uvuko lwamathambo afileyo ngexesha lokuthululwa kukaMoya oyiNgcwele kwiSikhalo Saphakathi Kobusuku. Imvula eyingumxholo wobungqina bukaEliya yabonakaliswa ngexesha lencopho yokujongana kwakhe nabaprofeti bakaBhahali noAshtaroti. Kwathi ngoko kwabonakaliswa ukuba uThixo kaEliya wayenguThixo oyinyaniso, kwanokuba noEliya wayengumprofeti oyinyaniso.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Ekufikeni kokuphoxeka kokuqala, kwabonakaliswa ukuba amaProtestanti aye abe ngabaprofeti bobuxoki, njengoko kufuziselwe ngabaprofeti bakaBhahali noAshtaroti. Emva koko kwaqalisa ixesha lokulibaziseka, yaye lakhokelela kwisigidimi seSikhalo Saphakathi Kwebusuku, esakhokelela ekubeni uKristu afike ngequbuliso etempileni yaKhe. ISikhalo Saphakathi Kwebusuku sifuziselwa sisigidimi sikaHezekile esinyusa amathambo abe ngumkhosi omkhulu. Ngaphezu koko, ngelo xesha (iminyaka engamashumi amane anesithandathu), ezi ntonga zimbini zazimele ukudityaniswa zibe nye ukuze kuveliswe uhlanga olunye, olunokumkani omnye.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

> Ilizwi likaYehova laphinda leza kum, lisithi, Ngaphezu koko, nyana womntu, zithabathele intonga enye, ubhale kuyo ukuthi, YekaYuda, nangenxa yabantwana bakwaSirayeli abangamaqabane akhe; wandule ke uthabathe enye intonga, ubhale kuyo ukuthi, YekaYosefu, intonga kaEfrayim, nangenxa yendlu yonke yakwaSirayeli abangamaqabane akhe; uzidibanise zibe nye kuwe zibe yintonga enye; ziya kuba nye esandleni sakho. Kuthi xa abantwana babantu bakowenu bethetha kuwe, besithi, Akuyi kusibonisa na oko ukuthethayo ngale nto? uthi kubo, Itsho iNkosi uYehova ukuthi; Yabona, ndiya kuthabatha intonga kaYosefu, esesandleni sikaEfrayim, nezizwe zakwaSirayeli amaqabane akhe, ndizidibanise nayo, kanye nentonga kaYuda, ndizenze zibe yintonga enye, zibe nye esandleni sam. Iintonga obhala kuzo ziya kuba sesandleni sakho phambi kwamehlo abo. Uze uthi kubo, Itsho iNkosi uYehova ukuthi; Yabona, ndiya kubathabatha abantwana bakwaSirayeli phakathi kweentlanga, apho baya khona, ndibaqokelele macala onke, ndibazise emhlabeni wabo; ndibenze isizwe esinye ezweni, ezintabeni zakwaSirayeli; ukumkani omnye abe ngukumkani kubo bonke; abasayi kuba ziintlanga zimbini, bengayi kwahlulwa babe zizikumkani zibini kwakhona konke; abasayi kuphinda bazingcolise ngezithixo zabo, nangezinto zabo ezinezothe, nangalo naluphi na ukreqo lwabo; koko ndiya kubasindisa kuzo zonke iindawo zabo zokuhlala, apho bonayo khona, ndibahlambulule; babe ngabantu bam, mna ndibe nguThixo wabo. Hezekile 37:15–23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Iinduku ezimbini umhlolokazi awayezichola ngaphambi kwemvula kaEliya kwiSikhalo saseBusuku baPhakathi, zazizizikumkani zakwaSirayeli ezasemantla nezasemzantsi ezazithe saa zaza zazakuhlanganiswa zibe luhlanga olunye ngomhla wama-22 ku-Oktobha, 1844, xa kwaqalayo uMhla woXolelwaniso ongowomfuziselo ozalisekileyo, kuba isithembiso sasisesokuba ngelo xesha uThixo “uya kubahlambulula.” Oko kuhlanjululwa, okumelisa uMgwebo woPhengululo, kwaqalisa ngelo xesha. Oko kuhlanganiswa kweenduku ezimbini kumele kuqondwe ngokuchanekileyo, kuba uThixo usoloko ezekelisa ukuphela kwento ngesiqalo sento.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

u-1844 yaba sisiphelo sezikumkani ezibini zakwaSirayeli, kuba ngelo xesha zazisele zibe bubukumkani bunye, uSirayeli wokomoya, yaye ukusukela kuloo ndawo ukuya phambili zaziza kuba luhlanga lunye kuphela. Loo mbali yabonakaliswa yimbali yokuqala xa zazibe ziintlanga ezimbini, eyimbali yemvukelo kaYerobhoham.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Imbali yenkqubo kaYerobhowam yonqulo lobuxoki imele kananjalo ukubonakaliswa ekupheleni kobukumkani bakhe. Uvukelo luka-Aron ekuqaleni kukaSirayeli wamandulo, kwanovukelo lukaYerobhowam ekuqaleni kobukumkani basemntla, zimele uvukelo luka-1863, yaye u-1863 uqondwa ngokucacileyo kuphela xa ukuphela kobukumkani bukaYerobhowam, njengoko kumelwe kukudityaniswa kweentonga ezimbini, nako kubekwa phezu ko-1863. Kungelo xesha apho u-1863 ubonakala ngokucacileyo emelwe njengesizukulwana esamisa umfanekiso womona.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> “Kodwa lo mzekeliso wamathambo awomileyo awusebenzi ehlabathini kuphela, usebenza nakwabo baye basikelelwa ngokukhanya okukhulu; kuba nabo banjengezihlunu zethambo ezisentilini. Banemo yabantu, isakhiwo somzimba; kodwa abanabo ubomi bokomoya. Kodwa umzekeliso awawashiyi amathambo awomileyo emanyene nje kuphela abe ziimo zabantu; kuba akwanelanga ukuba kubekho ulungelelwano lwamalungu neempawu. Umoya wobomi umele uwaphilise loo mizimba, ukuze ime nkqo, ize iqalise ukusebenza. La mathambo amele indlu kaSirayeli, ibandla likaThixo, yaye ithemba lebandla likwimpembelelo ephilisayo yoMoya oyiNgcwele. INkosi imele iphefumlele phezu kwamathambo awomileyo, ukuze aphile.

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> “UMoya kaThixo, namandla awo anik’ ubomi, umele abe kuwo wonke ummeli womntu, ukuze yonke imisipha nomthambo wokomoya kube kusebenzayo. Ngaphandle koMoya oyiNgcwele, ngaphandle komphefumlo kaThixo, kukho ukungasebenzi kwesazela, ukulahleka kobomi bokomoya. Abaninzi abangenabo ubomi bokomoya banamagama abo kwiingxelo zebandla, kodwa ababhalwanga encwadini yobomi yeMvana. Basenokudityaniswa nebandla, kodwa abamanyananga neNkosi. Basenokuba ngabakhutheleyo ekwenzeni uthotho oluthile lwemisebenzi, yaye basenokuthatyathwa njengabantu abaphilayo; kodwa abaninzi baphakathi kwabo ‘banegama lokuba bayaphila, kanti bafile.’”

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Ngaphandle kokuba kubekho ukuguquka kokwenene komphefumlo kuThixo; ngaphandle kokuba umphefumlo uphiliswe ukuphefumla kobomi bukaThixo ukuze ungene ebomini bokomoya; ngaphandle kokuba abo bavumayo inyaniso baqhutywe ngumgaqo ozelwe lizulu, abazalwanga ngembewu engenakonakala, ephilayo nehleli ngonaphakade. Ngaphandle kokuba bathembele ebulungiseni bukaKristu njengokuphela kokhuseleko lwabo; ngaphandle kokuba baxelise isimilo saKhe, basebenze ngomoya waKhe, bahamba ze, abanxibanga ngengubo yobulungisa baKhe. Abafileyo badla ngokwenziwa badlule njengabaphilayo; kuba abo basebenza oko bakubiza ngokuba lusindiso ngokweengcinga zabo, abanaye uThixo osebenza ngaphakathi kubo ukuthanda nokwenza oko kukholekisa Yena.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Esi sigaba simelwe kakuhle yintlambo yamathambo omileyo awabonwa nguHezekile embonweni.” Review and Herald, January 17, 1893.

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