Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Incwadi kaYoweli neBandla lama-Adventist oSuku lweSixhenxe laseLawodikea - Inani Leshumi elinesibhozo

Number Eighteen

Inani Ishumi Elinesibhozo

Author

Jeff Pippenger

Published

December 25, 2025

Formats

PDF
Word
Song MP3

We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Siqwalasela umnqophiso ka-Abram, yaye asikakawuqwalaseli umba wesiprofeto sika-Abram ononxulumano oluthe ngqo neendinyana zokuqala zencwadi kaYoweli. Isiprofeto sika-Abram seminyaka engama-400 yobukhoboka, kunye neminyaka engama-430 kaPawulos, sivelisa ulwakhiwo lwesiprofeto olungqinelana neminyaka eli-1290 kaDaniyeli 12:11. Isiprofeto seminyaka eli-1290 sendinyana yeshumi elinanye sisithuba sesiprofeto se-omega somgca weminyaka engama-430 ka-Abram noPawulos. Le nyaniso iyinxalenye yoko kutyhilwayo ngemihla yokugqibela okwahlula phakathi kwezilumko nabangendawo.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Inxulunyaniswa nesiprofeto se-omega seminyaka engama-430 kwakukho uphawu “lwezizukulwana ezine,” oluchaza ixesha lovavanyo lwesizwe esasibambe abantu abanyuliweyo bakaThixo ebukhobokeni. KuMoses yayinguYiputa; kwikhulu elinamashumi amane anesine amawaka, acula ingoma kaMoses, yimbali yaseUnited States ukususela ngo-1798 kude kuse emthethweni weCawa. I-United States, emelwe njenge “rhamncwa lomhlaba” kwiSityhilelo seshumi elinesithathu, iqala njengemvana ize iphele ithetha njengenamba. UYosefu, oluphawu lweMvana, umele ixesha loxolo oluthile eYiputa, kwada kwabakho uFaro omtsha kwaqala ubukhoboka. Ngaloo ndlela, isizwe esigwetywayo kwisizukulwana sesine, esasinguYiputa kuMoses, yiUnited States. Intsalela igwetywa emthethweni weCawa njengoko kufanekiswa zizibetho ezafikelela encotsheni kumaHebhere ngegazi emigubasini yeminyango yabo, kwaza emva koko kwelaseYiputa ulwandle oluBomvu. UYosefu noMoses bamele uFaro olungileyo noFaro ombi, nto leyo ethi kwiUnited States ibe kuqala yimvana, ize emva koko ibe yinamba.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Isiprofeto sika-Abram somgwebo kwisizukulwana sesine saquka inyaniso yokuba ukuvalwa kwexesha lovavanyo kwenzeka ngokuthe ngcembe, kuba ngaphakathi ekuzalisekeni kukaMoses isiprofeto sika-Abram, kungekhona nje kuphela ukuba ixesha lovavanyo lavalwa eYiputa, kodwa kwakusekho ixesha eliseleyo ukuze ama-Amori azalise indebe yawo yexesha lovavanyo—emva kokuba iYiputa izalise eyayo. ULwandle oluBomvu kwiYiputa lwalungumthetho weCawa eUnited States, yaye ngoko “lonke elinye ilizwe emhlabeni” liya “kulandela umzekelo” weUnited States, njengoko kumelwe ngama-Amori emva kokuvalwa kwexesha lovavanyo kweYiputa.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Ama-Amori angomnye kwizizwe ezilishumi ezichaza ihlabathi ukusuka emlanjeni waseYiputa kuse emlanjeni waseBhabheli, emnqophisweni ka-Abram, yaye ke ngoko ama-Amori amele iintlanga zehlabathi, ezivala ithuba lazo lovavanyo ngokwahlukileyo kwazo njengeentlanga, emva komthetho weCawa e-United States. Ama-Amori angumqondiso weBhayibhile womgwebo ovaleka phezu kwehlabathi, yaye oko kwenzeka kwisizukulwana sesithathu nesesine. ULwandle oluBomvu lungumqondiso wokuvalwa kwethuba lovavanyo lwe-United States, yaye ama-Amori amele iintlanga ezivala ithuba lazo lovavanyo ngokulandelelana de kuvalwe ithuba lovavanyo loluntu. Ngoko ke, ama-Amori angumqondiso wexesha lentlekele yomthetho weCawa kuLwandle oluBomvu kuse ekukhululweni komoya wasempuma, xa indlela yokuhlangulwa ivulelwa abantu bakaThixo.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Kodwa isiprofeto sika-Abram asijongani kuphela nesizukulwana sesine ngokubhekisele eUnited States njengeYiputa, nehlabathi njengama-Amori, kodwa okona kubaluleke ngakumbi sibeka isizukulwana sabantu bakaThixo esiwela uLwandle oluBomvu njengesithi “sisizukulwana sesine.” Xa sivumbulula oko sinako ukukuvumbulula ekuqondeni “izizukulwana ezine” kwinyathelo lokuqala lika-Abram kumanyathelo amathathu, siya kuqwalasela inyathelo lesibini nelesithathu lomnqophiso ka-Abraham. Inyathelo lesibini sisahluko seshumi elinesixhenxe, yaye inyathelo lesithathu kambe ke—sisahluko samashumi amabini anesibini.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Kwisahluko seshumi elinesibini sikaDaniyeli, kuchongwe amaxesha amathathu esiprofeto, yaye onke lawo amele ixesha lesiprofeto elaphela ngowe-1844. La maxesha mathathu atyhilwa ngemihla yokugqibela, yaye la maxesha mathathu amele ukwanda kolwazi oluwelelayo abantu bakaThixo ngemihla yokugqibela. UKristu, njengendoda eyembethe ilinen, umisela elokuqala kula maxesha mathathu esiprofeto kwivesi yesixhenxe; yaye ngokwenza njalo, uzimanya nengelosi yeSityhilelo seshumi, emi kungekhona phezu kwamanzi, kodwa phezu komhlaba nolwandle.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Yaye ingelosi endayibonayo imi phezu kolwandle naphezu komhlaba yaphakamisa isandla sayo ezulwini, Yafunga ngaye ophilayo ngonaphakade kanaphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuba kungabi sakubakho xesha. ISityhilelo 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Kwivesi sesixhenxe sesahluko seshumi elinesibini indoda enxibe ilinen nayo iyafunga ngaLowo uphilayo ngonaphakade.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Ndaza ndeva loo ndoda yayambethe ilinen, eyayiphezu kwamanzi omlambo, xa yayiphakamisa isandla sayo sokunene nesandla sayo sokhohlo isibhekise ezulwini, yafunga ngaye ophilayo ngonaphakade ukuba kuya kuba lixesha, amaxesha, nesiqingatha sexesha; yaye xa iya kuba igqibile ukusasaza amandla abantu abangcwele, ziya kugqitywa zonke ezi zinto. Daniyeli 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Saziswa ngokuphefumlelwa ukuba umgca ofanayo wesiprofeto ofumaneka encwadini kaDaniyeli uphinde uthatyathwe encwadini yeSityhilelo, yaye ukuqonda kwamaMillerite kukuba ezi nkcazo zimbini zizicatshulwa ezihambelanayo zikaKristu. UKristu njengeNgelosi enencwadana encinane, echaza ukuphela kokusebenza kwexesha lesiprofeto ngowe-1844 encwadini yeSityhilelo, noKristu njengeNdoda eyambethe ilinen encwadini kaDaniyeli, echaza ukuba xa kufika umthetho weCawa eUnited States, yonke imimangaliso yombono wokugqibela kaDaniyeli iya kube igqityiwe. Kulo mbali ingcwele, eyandulela yaza yaya kufikelela kumthetho weCawa, abantu bakaThixo babemelwe kukuba basasazwe kangangexesha elimelwe ngumfuziselo we-1260. Ixesha lokusasazwa elandulela umthetho weCawa limisiwe kwiSityhilelo isahluko seshumi elinanye apho uMoses noEliya babulawa baze bafe esitratweni iintsuku ezintathu ezinesiqingatha, nto leyo engumfuziselo we-1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Kwindima yesixhenxe, indoda eyambethe ilinen ichaza ukuba xa ukusasazwa kwamandla abantu abangcwele kugqibile ezo ntsuku zintathu nesiqingatha, “izimanga” ezihlela abantu bakaThixo bemihla yokugqibela ziya kuba zigqityiwe. Sivale inqaku elidlulileyo ngengcaciso kaDade White ngoZekariya isahluko sesithathu. Isivakalisi sokuqala sathi, “Umbono kaZekariya ngoYoshuwa neNgelosi usebenza ngamandla akhethekileyo kumava abantu bakaThixo kwimiboniso yokugqibela yomhla omkhulu wocamagushelo.” Esahlulweni, nakwingcaciso ephefumlelweyo kaDade White ngeso sahluko, ikhulu elinamashumi amane anesine amawaka ngawo “amadoda amangalelwayo.” “Izimanga” zombono wokugqibela kaDaniyeli ezigqitywa ngumthetho weCawa, zezo “zimanga” zinxulumene nokutywinwa kwabantu bakaThixo.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Isahluko seshumi elinesibini sikaDaniyeli sinika ukukhanya okutywina ikhulu elinamashumi amane anesine amawaka ngemihla yokugqibela. Oko kukhanya kumelwe ngamaxesha amathathu obuprofeti, awaye onke achongwa aza amiswa njengenyaniso kwimbali yamaMillerite. La maxesha mathathu aboniswa kwiindinyana ezintathu, yaye aziintsika ezintathu ezixhasa isakhiwo senyaniso. Isakhiwo senyaniso sixhaswa yinkqubo yamanyathelo amathathu. Loo nkqubo yamanyathelo amathathu imelwe, kulo mhlathi weendinyana ezisithoba (4–12), ziindinyana ezintathu eziveza ixesha lesiprofeto. La maxesha mathathu obuprofeti, xa ejongwa ngokwesiseko sokuqonda kwamaMillerite, avelisa amaxesha amathathu afuziselayo achazwa ngokuvumelana nokuqonda kwamaMillerite, kodwa engasebenzisi umba wexesha.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

La maxesha mathathu afumaneka kanye kweso siqendu seSibhalo esichaza “inkqubo yesiprofeto itywinwa—ize ke ityhilwe kwakhona,” kuquka nenkcazelo yesiqhelo yebhayibhile yenkqubo yokuvavanywa kathathu. Iivesi ezisithoba eziqala ngoDaniyeli exelelwa ukuba ayitywine incwadi yakhe, zizo kanye iivesi apho kubekwe khona la maxesha mathathu, yaye kwezo vesi zisithoba inkqubo yokuhlanjululwa efezekiswa xa inyaniso ityhilwa kwakhona ibonakaliswa ngokuthi “bahlanjululwe, benziwe mhlophe, bavavanywa.” La maxesha mathathu kwezo vesi zintathu akukokwanda kolwazi nje kuphela, ngexesha lesiphelo, ngemihla yokugqibela, kodwa amela inkqubo yokugqibela yokuvavanywa nokutywinwa kwabantu bakaThixo bomnqophiso. Yiyo loo mbali apho kubekwe khona “imimangaliso” engumfuziselo eyehlela abantu bakaThixo ngemihla yokugqibela. Nceda ufunde lo mhlathi kwakhona.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Amaxesha amathathu, kwiivesi ezintathu zeso siqendu seevesi ezisithoba, amele incopho yencwadi kaDaniyeli, yaye incopho emelwe apho yincopho yomgca wangaphakathi wesiprofeto; yimbali yendlela ilitye “elikhutshwa” ngayo entabeni, kungekho zandla, nto leyo eyimbali yentsalela. Loo mgca wangaphakathi umelwe kwizahluko zeshumi neshumi elinesibini, yaye incopho yomgca wangaphandle wesiprofeto ikwiivesi zokuvala zesahluko seshumi elinanye, nakwiivesi ezimbalwa zokuqala zikaDaniyeli ishumi elinesibini.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

La maxesha mathathu kananjalo ayincopho yemibono yabo bobabini ubungqina bomlambo iUlai nowoMlambo iHiddekel, yaye ezo ndima zintathu ziquka ixesha lesiprofeto elimele ukuzaliseka kwencopho yesiprofeto sexesha somnqophiso esinika bobabini uAbram noPawulos njengamangqina. UYesu, enguMntu onxibe ilinen ecikizekileyo, ukwivesi yesixhenxe, ehamba phezu kwamanzi. Kwivesi yeshumi elinanye amazwi amabini, akwalilizwi likaKristu, uAbram noPawulos bema ukuze bangqine. Kwivesi yeshumi elinesibini kubonakaliswa imbali yokutywinwa kwabantu bakaThixo, kuba ikhulu elinamashumi amane anesine amawaka ziintombi, yaye iintombi zifumana umzekeliso weentombi ezilishumi, yaye intsikelelo ekwivesi yeshumi elinesibini iphezu kwabo balindayo. Abo balindayo emzekelisweni, nabathi “basikelelekile,” ngabo bamkela ingubo ebavumelayo ukuba bangene emtshatweni, xa ucango luvalwa.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Kwivesi yesixhenxe, uYesu uhamba phezu kwamanzi, nto leyo evelisa uloyiko; kodwa uPetros uzimisela ukukholwa aze aqalise ukuhamba nokunika uThixo uzuko. Noko ke, uPetros usoloko engumfuziselo weendidi zombini, yaye uzuko lubuyela emva lube luloyiko, njengoko ilixa lakhe lomgwebo lalifikile. Ixesha lokuqala elibekwe kwivesi yesixhenxe limela isigidimi sengelosi yokuqala. UYesu uphezu kwamanzi, umfuziselo woloyiko nowengelosi yokuqala. Emva koko uYesu uchonga ixesha apho aya kubazukisa khona abantu baKhe ngaphambi komgwebo womthetho weCawa. Zonke izinto ezintathu zeengelosi ezintathu ziqulethwe ngaphakathi kwivesi yesixhenxe, kuba ivesi yesixhenxe yeyokuqala kwiivesi ezintathu ezimela ezo ngelosi zintathu.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Ivesi yeshumi elinanye inika “ukuphindwa kabini” ngobungqina bayo be-omega kwiilizwi ze-alpha zika-Abram noPawulos. Amazwi abo “aphindwe kabini” ayadibana ukuze abeke phambili isiprofeto sexesha lomnqophiso, yaye ivesi yeshumi elinanye iyasizalisekisa eso siprofeto njenge-omega, ngokuchonga ixesha lesiprofeto eligqitywa kukuwa kweBhabheli ngowe-1798, yaye ngaloo ndlela imela ngokomfuziselo ukuwa kweBhabheli xa uMikayeli emisa ngeenyawo ngemihla yokugqibela. Kwivesi yeshumi elinanye sinokuphindwa kabini kwabaprofeti, nethuba elimela ukuwa kweBhabheli kabini, ngaloo ndlela limela isigidimi sengelosi yesibini esasivakalisa ukuba, “IBhabheli iwile, iwile.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Ivesi yesixhenxe ngumyalezo wengelosi yokuqala, yaye ivesi yeshumi elinanye ngumyalezo wengelosi yesibini, ibe ivesi yeshumi elinesibini, enguDaniyeli 12*12 okanye uDaniyeli 144, imalunga nokwahlulwa phakathi kwezilumko neziziziyatha, okuphunyezwa kwinkqubo yomgwebo ephela ngokubonakaliswa kwesimilo kwintlekele yomgwebo. Ivesi yeshumi elinesibini ngumyalezo wengelosi yesithathu, ochaza indlela ihlabathi elahlulwe ngayo laba ziindidi ezimbini, yaye into ehambelanayo nombonakaliso wangaphandle wengelosi yesithathu waloo kwahlulwa kanye, kukwahlulwa kwangaphakathi kwengelosi yesithathu okumelwe kwivesi yeshumi elinesibini. Ivesi yesixhenxe, eyeshumi elinanye neyeshumi elinesibini zingumyalezo weengelosi ezintathu, yaye ezo vesi zilukhanyiso olutyhilwayo ngemihla yokugqibela. Ukutyhilwa kwezi vesi zintathu ngemihla yokugqibela kuyahambelana neSityhilelo isahluko seshumi.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

UKristu njengengelosi enamandla, kwananjengoNgonyama yesizwe sakwaYuda kwisahluko seshumi, wadanduluka “njengengonyama,” yaye ukugquma kwaKhe kwavelisa iindudumo ezisixhenxe ezatywinwayo, njengoko kwaba njalo nangesahluko seshumi sikaDaniyeli. Ziindinyana ezihambelanayo. Ngenxa yesi sizathu, la maxesha mathathu akwisesahluko seshumi elinesibini nawo aziindudumo ezisixhenxe zeSityhilelo seshumi.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“iindudumo ezisixhenxe” ziyenye nje intetho kaKristu njengoAlfa no-Omega, kuba umqondiso ophambili “weendudumo ezisixhenxe” kukuba umele “ukuchazwa kweziganeko” ezathi zenzeka ukusukela ngo-1798 ukuya ku-1844, nto leyo ephindwa “kwiziganeko zexesha elizayo” eziya “kutyhilwa ngokolandelelwano lwazo” kwimbali yabangamakhulu alikhulu anamashumi amane anesine amawaka. “Iindudumo ezisixhenxe” ke ngoko zingumqondiso kaAlfa no-Omega; okwangukuqala nokuphela; owokuqala nowokugqibela, isiseko netempile; ilitye lembombo nelitye lokugqibela—isixhenxe seendudumo.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Ukukhanya kwamaxesha amathathu angumfuziselo akuDaniel ishumi elinesibini kufuneka kuhambelane nokukhanya kweendudumo ezisixhenxe, kuba angumgca omnye wesiprofeto. Kwithuba lokuqala uKristu uphakamisa zozibini izandla zakhe zisiya ezulwini, njengoko esenza ngesandla esinye kwisiTyhilelo ishumi. KwisiTyhilelo ishumi, isandla saKhe siba ngumfuziselo wokuphela kokusetyenziswa kwexesha lesiprofeto, siphawula utshintsho olusuka kumaxesha esiprofeto lusiya nje kumathuba esiprofeto. Olo tshintsho lomgaqo omkhulu wesiprofeto owawusetyenziswa ngamaMillerite, lwabonakaliswa kwangaphambili lutshintsho olukhulu olusuka kokokoqobo lusiya kokwasemoyeni ngexesha likaKristu.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Umpostile uPawulos waphakanyiselwa ukumisela umgaqo omkhulu wesiprofeto onxulumene nomgca wesiprofeto wabantu abanyuliweyo. Kanye kwasekuqaleni kukaSirayeli wokomoya, kwamiselwa umgaqo omkhulu wesiprofeto owawuphinda uchaze umnqophiso ngokwawo. Ukusukela ngelo xesha ukuya phambili, ukuba ngumntwana ka-Abraham kwakukuthetha ukuba ngumntwana ka-Abraham ngokholo, kungekhona ngegazi. Lowo mgaqo wesiprofeto wamiswa ikakhulu ngosiba lukaPawulos, owathi kulo mba wamela uKristu kwisiTyhilelo isahluko seshumi, etshintsha aze aphelise ukusetyenziswa kwesiprofeto kwexesha ngowe-1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Umnqophiso noluntu umelelwa ngumnyama wesaphetha, yaye iTyeya kaNowa imele ixesha elithile, ngaphambi nasemva komkhukula, xa kwakungekho bantu banyuliweyo bachongwe ngokucacileyo. Ubizo luka-Abraham lwamela utshintsho olukhulu nolubalulekileyo kubudlelane bukaThixo obungokwesiprofeto noluntu. Umnqophiso owenziwa no-Abraham wumela ukuguquka okukhulu kumgca wembali yomnqophiso, yaye ngokwenjenjalo wawuluphawu lotshintsho olukhulu ukusuka kokokoqobo ukuya kokomoya ngemihla kaPawulos, kwanokusuka kusetyenziso lwexesha ukuya ekungabikho kosetyenziso lwexesha ngo-1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Utshintsho lokuqala emnqophisweni kaThixo noluntu lwaluyiGadi, yaye utshintsho olwavakaliswayo yayizizithintelo ezabekwa emthini wobomi, yaye lwavelisa nokutshintsha kwesambatho, ukusuka ekukhanyeni kokomoya ukuya kulusu lwegusha olungokoqobo. Olona tshintsho lulandelayo olukhulu kwimbali yomnqophiso ngumkhukula, awumelwa nguNowa, njengoko uAdam wayemele utshintsho lokuqala olukhulu lomnqophiso. Emva koko kwalandela utshintsho oluya kubantu abanyuliweyo ngoAbram, olakhokelela kuMoses, owazisa imigaqo yesiprofeto yokuba usuku lumela unyaka. Loo mgaqo usebenza kude kube ngu-1844, xa kwabakho olunye utshintsho olukhulu lomnqophiso. Kumaxesha amakhulu embali yomnqophiso kusoloko kukho utshintsho olukhulu kumgaqo weLizwi likaThixo lesiprofeto. Olo tshintsho ngexesha lembali yabangamakhulu alikhulu anamashumi amane anesine amawaka kukuba i-Alpha Omega yiNyaniso. I-Alpha ne-Omega ngumgaqo wokuba isiphelo sihlala sibonakaliswa sisiqalo eLizwini likaThixo. Onxulunyaniswe naloo mgaqo we-Alpha ne-Omega sisakhiwo esintlu-ntathu segama lesiHebhere elithi “inyaniso.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Utshintsho olukhulu lwesiprofeto ngexesha lembali yentsalela lumelwe ngokuthe ngqo kuyo nganye yeembali ezinkulu zomnqophiso, kwanakweminye imigca yenyaniso. “Isitshixo” esibekwe phezu kukaEliyakim kuIsaya 22:22 sisiso kanye eso sitshixo sanikwa uPetros ePanium kuMateyu isahluko seshumi elinesithandathu. Eso sitshixo sinikwa ibandla laseFiladelfiya, yaye yayinguWilliam Miller owanikwa isitshixo esamvumela ukuba adibanise nomgaqo wosuku ngonyaka kanye ngalo mhla owawurekhodwe nguMoses ngexesha lembali kaMoses, eyayiyimfuziselo yembali yamaMillerite. Uqhagamshelwano lukaMiller nesiprofeto sikaMoses lwamelwa luqhagamshelwano lukaPawulos nesiprofeto sikaAbram. Yaye kungani na uMiller engafanele adibanise noMoses, ekubeni usindiso lukaMoses emkhombeni lwaludibene nosindiso lukaNowa emkhombeni ukuze lubophe yomibini iminqophiso kunye. Utshintsho ekusetyenzisweni kwesiprofeto oluqala e-Eden lubonisa ukuba isityhilelo esikhulu sokukhanya kwesiprofeto sichongiwe kwimbali yabantu bomnqophiso wokugqibela—ikhulu elinamashumi amane anesine amawaka. Ndithi olu tshintsho olukhulu lwesiprofeto lumelwe ziindudumo ezisixhenxe, ezinxulumene ngokuthe ngqo namaxesha amathathu akuDaniyeli isahluko seshumi elinesibini, yaye ezi ziqondwa kuphela xa kusetyenziswa imigaqo ye-alpha ne-omega phezu komgca phezu komgca, ukusetyenziswa okumileyo phezu kwesakhiwo senyaniso samanyathelo amathathu.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Kwiindinyana ezandulela ngoko nangoko isibhengezo sokuba “akusekho xesha,” uKristu wazisa iindudumo ezisixhenxe, ezathi, njengoko kwakunjalo ngeenyaniso zikaDaniyeli ishumi elinesibini—zatywinwa. Umxholo wendoda eyayambethe ilinen, iphakamise izandla zozibini kwisahluko seshumi elinesibini, kukutyhilwa kwencwadi kaDaniyeli, yaye umxholo kaKristu iNgonyama kwisiTyhilelo ishumi kukutywinwa kweendudumo ezisixhenxe. UDade White ubeka ukutywinwa kweendudumo ezisixhenxe ngokuhambelana nokutywinwa kwencwadi kaDaniyeli.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Emva kokuba ezi ndudumo zisixhenxe ziwakhuphe amazwi azo, umyalelo ufika kuYohane njengoko wafikayo kuDaniyeli ngokubhekisele kwincwadi encinane: ‘Zitywine ezo zinto zizivakalisileyo ezi ndudumo zisixhenxe.’ Ezi zinxulumene neziganeko zexesha elizayo eziya kutyhilwa ngokulandelelana kwazo.” The Seventh-day Adventist Bible Commentary, umqulu 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Iindudumo ezisixhenxe zichazwa sisiTyhilelo isahluko seshumi nangoMoya weSiprofeto kwakunye nembali yamaMillerite ukususela ngowe-1840 kuse kowe-1844, ephindwa kwimbali yamawaka alikhulu anamashumi amane anesine. Kule ndinyana inye kuthiwa, “Ukukhanya okukhethekileyo okwanikwa uYohane okwavezwa kwiindudumo ezisixhenxe kwakuyimizobo yeziganeko ezaziza kwenzeka phantsi kwezigidimi zengelosi yokuqala neyesibini. Kwakungelungile ukuba abantu bazazi ezi zinto, kuba ukholo lwabo lwalumele ukuvavanywa. Ngokulandelelana kukaThixo ezona nyaniso zimangalisayo nezihambele phambili zaziza kubhengezwa.” AmaMillerite ayengaqondi ukuba ayeza kujongana nokudana okubini, kuba ukuswela kwawo ukuqonda kwakuyilelwe ukuwavavanya. AmaMillerite ayengazikrokri naziphi na “iinyaniso ezihambele phambili,” oko kukuthi, ayengalindelanga naziphi na “iinguqu ezinkulu zesiprofeto” kwimbali yomnqophiso.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Nangona “kwakungelolona lungileyo ukuba” abantu bamaMillerite “bazazi ezi zinto,” ikhulu elinamashumi amane anesine amawaka livavanywa ngembali efanayo, kodwa hayi ngokungayiqondi imbali ngokungenatyala, koko ngokungayiqondi imbali ekufuneka uyazi. Luvavanyo olufanayo, kuphela lubuyiselwe umva. UYohane kwiSityhilelo seshumi, kuqala nangaphezu kwako konke, umele ikhulu elinamashumi amane anesine amawaka, yaye kuphela ngokwesibini intshukumo yamaMillerite yezithunywa zokuqala nezesibini. Oku kuyaqondwa xa ubona uYohane exelelwa kwangaphambili, ngaphambi kokuba ayidle incwadi encinane, ukuba yayiya kuba mnandi ize emva koko ibe krakra. Kwakungelolona lungileyo kumaMillerite ukwazi oko kwakuthetha ntoni, kodwa uYohane umele abantu abathi bazi kwangaphambili oko kwenzekayo xa amaMillerite ayitya incwadi encinane.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Ndaza ndaya kusithunywa sezulu, ndathi kuso, Ndinike incwadana leyo. Saza sathi kum, Yithabathe, uyidle iphele; iya kusenza isisu sakho sibe krakra, kodwa emlonyeni wakho iya kuba mnandi njengobusi. Ndayithabatha ke incwadana leyo esandleni sesithunywa sezulu, ndayidla yaphela; yaza emlonyeni wam yaba mnandi njengobusi; kwathi, ndakuba ndiyidlile, isisu sam saba krakra. ISityhilelo 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

UYohane uxelelwa kwangaphambili ngamava akrakra-amnandi ka-1840 ukuya ku-1844, imbali emelwe kwisahluko seshumi. La mava amelwe ngokucacileyo kangaka kwiindima zesithoba neyeshumi, akwachongwe ngokuthe gca kwiindima zesibini ukuya kweyesine.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Yaye ephethe esandleni sakhe incwadana encinane evuliweyo; wabeka unyawo lwakhe lokunene phezu kolwandle, nolwasekhohlo phezu komhlaba, Waza wadanduluka ngezwi elikhulu, njengaxa ingonyama igquma; yathi yakuba idandulukile, iindudumo ezisixhenxe zavakalisa amazwi azo. Ke kaloku, zakuba iindudumo ezisixhenxe ziwavakalisile amazwi azo, ndandiza kubhala; ndeva izwi liphuma ezulwini lisithi kum, Kutywine oko iindudumo ezisixhenxe zikuvakalisileyo, ungakubhali. ISityhilelo 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“Iindudumo ezisixhenxe” zimela “ukuchazwa kweziganeko” ezaziza kwenzeka phantsi kwengelosi yokuqala neyesibini, kwakunye “neziganeko ezizayo eziza kutyhilwa ngokulandelelana kwazo.” “Iindudumo ezisixhenxe” zimela inyaniso yokuba imbali yamaMillerite iphindwa kwimbali yamakhulu alikhulu anamashumi amane anesine amawaka, yaye iinyaniso ezatyhilwayo ngexesha lokuphela ngowe-1798 nasemva koko, zimela ukutyhilwa kwenyaniso ngemihla yokugqibela yabantu bakaThixo. UYesu kwiSityhilelo seshumi uhambelana noYesu kuDaniyeli ishumi elinesibini. Kuzo zombini ezi ndima kubekwe phambili ukutywinwa nokutyhilwa kwenyaniso yokuvavanywa ngemihla yokugqibela.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Abanye banokuphikisa ngelithi nguYesu othethayo kwivesi yesixhenxe, kodwa uGabriyeli ethetha noDaniyeli kwiivesi zeshumi elinanye nezeshumi elinesibini; nangona kunjalo, kunokuqondwa kanjalo ukuba nguYesu othethayo kuzo zontathu ezi ndawo. Nokuba kuthathwa liphi na icala kulo mba, lizwi likaKristu elithetha ngoDaniyeli, yaye amaxesha amathathu okuprofeta akwisiqendu seshumi elinesibini ngamazwi kaKristu, yaye nguye obeka phambili la maxesha mathathu kulwakhiwo lwenyaniso. Onke la maxesha mathathu atywiniwe, nto leyo ewenza abe ngumfuziselo omnye onezahlulo ezithathu.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Indima yesixhenxe ithetha ngokugqitywa kwezinto ezimangalisayo, ichaza umsebenzi wokugqibela kaKristu kwiNdawo eNgcwele Kakhulu njengoko ecima izono zabantu abangamakhulu alikhulu anamashumi amane anesine amawaka, aze abatywine. Indima yokuqala ichaza “izinto ezimangalisayo,” yaye neyokugqibela kwezi ndima zintathu nayo ichaza “izinto ezimangalisayo” njengabo basikelelweyo ngenxa yokulinda nokuhlangabezana nokudana kokuqala. Ixesha eliphakathi lichaza uvukelo loluntu ngexesha lengxaki yomthetho weCawa, kwangaxeshanye lichaza elo xesha likhokelela kumthetho weCawa njengexesha lokulungiselela abo bangamakhulu alikhulu anamashumi amane anesine amawaka. Zonke ezi ndima zichaza ngokungqalileyo “oko kuya kwehlela” abantu bakaDaniyeli “ekupheleni kwemihla.” Zontathu ezi ndima zithetha ngomxholo wokuhlanjululwa kwabangamakhulu alikhulu anamashumi amane anesine amawaka. Ixesha lokuqala lihambelana nexesha lesithathu, yaye ixesha eliphakathi limela uvukelo lwehlabathi liphela njengoko lihamba lisiya eArmagedon.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Ukuba loo maxesha mathathu ekwangoozulu abasixhenxe abadudumayo, ngoko ke ezo ndinyana zintathu zimele ukuchonga “iziganeko ezizayo, eziya kuthi [zityhilwe] ngokolandelelwano lwazo,” yaye ezo “ziganeko ezizayo” ziya kuhambelana “nokuchazwa kweziganeko ezenzeka phantsi kweengelosi yokuqala neyesibini” ukususela ngowe-1840 ukuya kowe-1844. Kukho iinyaniso ezininzi athe lo mbutho wazamkela ezahluke ngokucacileyo ekuqondeni kwabangoovulindlela, ukanti zonke ezo nyaniso ziyavumelana nokuqonda kwabangoovulindlela. Kubekho utshintsho olukhulu lwesiprofeto ukusuka kumaMillerite kuse kude kube ngoku. Umgaqo wosuku ngonyaka ungowona mzekelo uqhelekileyo, kodwa kukho neminye. Umzekelo wotshintsho olukhulu lwesiprofeto umelwe ngokunxulumene neendudumo ezisixhenxe.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Emva kokuba uYohane exelelwe kwivesi yokugqibela yesahluko seshumi ukuba umele ukuprofeta kwakhona, ngaloo ndlela kugxininiswa ukuba imbali yesahluko seshumi imele zombini intshukumo yamaMillerite kunye nekhulu elinamashumi amane anesine amawaka, wanikwa intonga yokulinganisa itempile, kodwa waxelelwa ukuba ayishiye iyadi engaphandle.

> 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.

> Ndaza ndanikwa ingcongolo efana nentonga; yaye ingelosi yema, isithi, Suk’ ume, uwulinganise itempile kaThixo, nesibingelelo, nabo banqula kuyo. Ke lona intendelezo engaphandle kwetempile yishiye ngaphandle, ungayilinganisi; ngokuba inikelwe kwiiNtlanga: yaye umzi ongcwele ziya kuwunyhasha ngeenyawo iinyanga ezimashumi mane anesibini. ISityhilelo 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Xa kulinganiswa itempile emva kowe-1844, uYohane uxelelwa ukuba ayiyeke iiNtlanga ezimelwe njengentendelezo. Lo mzekeliso ngo-1844 wawubonisa ukuba uThixo wayesandula ukukhetha umtshakazi omtsha womnqophiso, yaye ngelo xesha kwenziwa umahluko phakathi komtshakazi waKhe nentendelezo. USister White ucacile ukuba intendelezo imele iiNtlanga, yaye itempile ngabantu bakaThixo abanyuliweyo; fundani nje isahluko esithi, The Outer Court, kwi-Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

UYohane ubonakalisa amaMillerite, ababesandul’ ukuba ngabantu abanyuliweyo bakaThixo ngowe-1844. Kwabekwa umahluko phakathi kwamaMillerite, awayesandul’ ukufumana umyalezo okrakra-noswiti, nentsalela yehlabathi elizibizayo ngokuba lelobuKristu, elimelwe njengabeeNtlanga.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Isiseko sabekwa ukusukela ngo-1840 de kwangokudana kokuqala, yaye itempile yagqitywa ngexesha lokubhengezwa koKhalelo lwaseBusuku obuphakathi. Emva koko kweza ukudana okukhulu, yaye uYohane uxelelwa ukuba aphakame alinganise, kodwa ayeke iiNtlanga. UYohane ubonakalisa ukuvulwa komgwebo, yaye ngenxa yoku ukuphefumlelwa kusebenzisa ukulinganisa kukaYohane kwezi ndinyana njengomfuziselo womgwebo wophando. Oko sisandula ukukubeka malunga noYohane njengomfuziselo wokulinganisa kuyavumelana nokuqonda okuqhelekileyo kwama-Adventist, kodwa kule ntshukumo kwabakho utshintsho olukhulu ekuqondeni lo mfuziselo.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Ngokuvumelana nokuqonda kwamaMillerite, safike sabona ukuba ngaphakathi kwimbali yamaMillerite njengoko imelwe nguYohane kwisahluko seshumi, kwakukho nokuprofetwa kwentshukumo ehambelanayo eyayiza kuba likhulu elinamashumi amane anesine amawaka. Saqonda ukuba, xa uthathe imilinganiselo yembali yamaMillerite, waza washiyela ngaphandle ixesha leeNtlanga, wawunokuyibona kanye itempile awayeyilinganisa uYohane.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Saye safike ekuboneni ukuba esinye isiprofeto sexesha seminyaka engama-2520 siphela ngo-1798 yaye esinye ngo-1844, ngaloo ndlela sityhila ixesha leminyaka engamashumi amane anesithandathu apho uKristu wayakha itempile yamaMillerite. UYohane wachaza intendelezo njengabeeNtlanga, yaye kukho “amaxesha eeNtlanga” esiprofeto.

> 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.

> Baya kuwa ngekrele, bathinjwe basiwe kuzo zonke iintlanga; yaye iYerusalem iya kunyathelwa phantsi ziintlanga, kude kuzaliseke amaxesha eentlanga. Luka 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Amaxesha” eeNtlanga zikho kwisininzi, yaye amela amaxesha amabini apho uSirayeli ongokoqobo noSirayeli wokomoya banyathelwa phantsi. Elokugqibela kula maxesha mabini okunyathelwa phantsi, lobuhedeni bulandelwa bubupopu, laphela ngo-1798. Nakuba kusenokuthethwa ntoni na, “amaxesha eeNtlanga” aphela ngo-1798, ngokufika kwengelosi yokuqala. UYohane wayemelwe kukuqalisa ukulinganisa ngo-1798, kungekho nto engaphambi koko. Wabekwa kwimbali ka-1844, ngoko ke ukushiya ngaphandle ixesha elaphela ngo-1798, kwakukuthetha ukushiya ngaphandle intendelezo; yaye ngokwenza njalo utyhila iminyaka engamashumi amane anesithandathu apho itempile yamaMillerite yamiselwa nguMthunywa woMnqophiso. Iinyaniso ezininzi ezinxulumene noku zithatyathwa kulo msebenzi wokusebenzisa, kodwa ndiyisebenzisa nje le nto njengomzekelo wokukhanya olwahlukileyo kunokuqonda koobawo bokuqala, kodwa ikukukhanya okungaphikisani neenyaniso zantlandlolo, nangona kungasasebenzisi ixesha.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Loo nyaniso uthile waqondwa ngaphambi ko-9/11, kodwa wasungulwa ngokwenene ngokunzulu emva ko-9/11. Inyaniso yokuba uYohane ulinganisa itempile ayinakwahlulwa kwiindudumo ezisixhenxe, kuba sisicatshulwa esinye kanye eso. Kukho inyaniso malunga nokusetyenziswa kwezi ndudumo zisixhenxe eyatywinwa kwada kwaya kufikelela kwixesha apho “izimanga” zesahluko seshumi elinesibini sikaDaniyeli zizalisekiswa. Ukusetyenziswa kwezi “ndudumo zisixhenxe” okwatyhilwa emva kukaJulayi 2023 kuhambelana ngokugqibeleleyo, okanye mandithi kuyazalisekisana, neendinyana ezintathu zikaDaniyeli 12 ngendlela enzulu.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

USista White usebenzisa igama elithi complement, hayi igama elithi compliment, ukuchaza ubudlelane obuphakathi kweencwadi zikaDaniyeli neSityhilelo. I-complement, ethetha “ukuzisa ekugqibeleleni,” yileyo nto ezi ncwadi zimbini zesiprofeto ziyenzelanayo. Iindudumo ezisixhenxe, xa zityhilwa kuDaniyeli isahluko seshumi elinesibini emva kukaJulayi 2023, zizisa umyalezo okuwo ekugqibeleleni. Oko kuvula iindudumo ezisixhenxe ngumgaqo we-alpha ne-omega udityaniswe nolwakhiwo lwenyaniso.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“Amaxesha” eeNtlanga zazaliseka ngowe-1798, kwaye amele amaxesha amabini eminyaka eli-1260 apho ubuhedeni, kwaza emva koko ubupopu, banyathela phantsi ingcwele nomkhosi. Xa silinganisa itempile, simelwe kukushiya ngaphandle intendelezo, kwaye intendelezo ifikelela kowe-1798, kodwa emva kowe-1844, ixesha alisekho. Namhlanje iminyaka eli-1260 imele nje ixesha elichaza umahluko phakathi kwetempile nentendelezo. Ngenxa yesi sizathu, ukususela ngomhla we-18 kuJulayi, 2020 kude kube kuJulayi ka-2023 ukunyathelwa phantsi kwagqitywa. Ukulinganisa itempile namhlanje, kuhambelana neendudumo ezisixhenxe ezimele ukwahlulwa kweziganeko ezenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini, ngumsebenzi owabelwe uYohane. “Umsebenzi wethu omkhulu” kukuba “sidibanise” imiyalezo yeengelosi ezintathu, ngaloo ndlela sichonge umsebenzi wesiprofeto owawungazange wenziwe kwimbali yomnqophiso yangaphambili, kwaye wenziwa kunqabile kakhulu kwanoku. Xa siyishiya ngaphandle intendelezo emele amaxesha eeNtlanga, sishiya ngaphandle iminyaka eli-1260 yentshutshiso yobupopu eyaphela ngexesha lesiphelo ngowe-1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Itempile eyakhiwa kwiminyaka engamashumi amane anesithandathu kwimbali yamaMillerite ichaza itempile eyakhiwayo ukusukela ngoJulayi ka-2023 de kube kanye ngaphambi komthetho weCawa. Loo mbali yithuba leendudumo ezisixhenxe “iziganeko ezizayo,” eziya kuthi, kungekhona ezinokuthi, “zityhilwe ngolandelelwano lwazo.”

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Xa sidibanisa imbali yengelosi yokuqala nengeyesibini, sifumanisa ukuba imbali iqala ngokudana kwe-alpha ize iphele ngokudana kwe-omega. Xa silungelelanisa iimpawu zendlela zesiprofeto kwimbali yengelosi yokuqala ukususela ngowe-1840 kuse kuAprili 19, 1844, neempawu zendlela zengelosi yesibini eyafika ngelo xesha yaza yaqhubeka kwada kwafika eyesithathu ngo-Oktobha 22, 1844—sinezigaba ezibini ezithi zombini ziqale zize ziphele ngokufika kwengelosi. Imbali yokuqala kuse kweyesibini ibonisa imbali yeyesibini kuse kweyesithathu.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Ubungqina bobuprofeti bokuba oku kukusetyenziswa okusemthethweni bufumaneka kwi-alpha ne-omega zokusetyenziswa oko. Imigca emibini ehambelanayo esetyenziswa kunye, kunye nesiqalo nesiphelo sayo yomibini loo migca, ichaza ukufika kwengelosi. Kwandula ke, xa idityaniswa kunye, umgca phezu komgca, ibe ngumgca omnye, isiqalo siphawula ukudana kokuqala, kanti isiphelo siphawula ukudana okukhulu. Obunye ubungqina bufumaneka kwimigaqo ye-alpha ne-omega echaza isiphelo njengesikhulu ngakumbi kunesiqalo. Ukudana kwe-alpha okuphela ngokudana okukhulu kwe-omega kuchaza into encinane nenkulu ye-alpha ne-omega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Xa siqala ngoAprili 19, 1844, (ukufika kwengelosi yesibini okukhokelela ekufikeni kweyesithathu ngo-Oktobha 22, 1844); size kanjalo siqale umgca wesibini ngoAgasti 11, 1840, ophela ngoAprili 19, 1844, sifumanisa ukuba ukuphoxeka kukaAprili 19, 1844, kukokubini i-alfa ne-omega yomgca wesiprofeto oveliswa kukudityaniswa komgca wesiprofeto weengelosi zokuqala neyesibini.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Ekupheleni kwelo xesha, unengelosi wesithathu efika kunye nonengelosi wesibini, ngaloo ndlela efuzisela u-9/11, kwakunye namazwi amabini engelosi enamandla yesiTyhilelo isahluko seshumi elinesibhozo. Lawo mazwi mabini yimiyalezo yengelosi yesibini neyesithathu yomibini, yaye ezo ngelosi zimbini zachukumisana ngo-Oktobha 22, 1844, zaza ziphinde zidibane xa ezo mbali zimbini zidityaniswa umgca phezu komgca. Xa zidityaniswe ngolu hlobo zimele imbali yokuphoxeka kokuqala kuse kwelokuphoxeka okukhulu, yaye uphawu lwendlela oluphakathi kwaloo mbali ngexesha lamaMillerite yayiyintlanganiso yenkampu yase-Exeter apho kwabonnakaliswa iindidi ezimbini zabakhonzi, zimela imvukelo yeentombi ezizizidenge emzekelisweni, kwaye zichonga uphawu lwendlela oluphakathi njengemvukelo.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Iindudumo ezisixhenxe zimele imbali yemiyalezo yengelosi yokuqala neyesibini idityanisiwe, umgca phezu komgca, nto leyo ethi ke ichonge imbali esusela ekudanisekeni kokuqala iye ekudanisekeni okukhulu kwimbali yamawaka alikhulu anamashumi amane anesine. Ukuqondwa koko le mbali ikumela ngokwesiprofeto kuhambelana ngokufanayo kanye nomyalezo omelwe kuDaniyeli ishumi elinesibini njengotywiniweyo kude kube lixesha lesiphelo.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo, kodwa ndiza kushiya loo ndawo yombono wokugqibela kaDaniyeli ejongene kuphela nomzekeliso kaDaniyeli wabantu bakaThixo ngemihla yokugqibela. Qaphelani, kumxholo womgaqo wokukhankanywa kokuqala, ukuba kwivesi yokuqala uDaniyeli ukwiklasi yabo bawuqondayo umbono. Into yokuqala ekhankanyiweyo embonweni ngumzekeliso kaDaniyeli njengosisilumko esiwuqondayo, yaye iivesi ezisithoba zokugqibela zonke zithetha ngezilumko eziqondayo ngomhla wamashumi amabini anesibini.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi, kwatyhilwa into kuDaniyeli, ogama lakhe lalibizwa ngokuba nguBhelete-shatsare; kwaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalilide; wayiqonda loo nto, waza wayiqonda nombono.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Ngaloo mihla ndandizila mna Daniyeli iiveki ezintathu ezipheleleyo. Andityanga sonka simnandi, kungangeni nyama nwayini emlonyeni wam, andizithambisanga kwaphela, zada zaphelela iiveki ezintathu ezipheleleyo. Ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndandisecaleni komlambo omkhulu, onguHidekeli; ndaza ndawaphakamisa amehlo am, ndakhangela, nanko ke.

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> indoda ethile eyambethe ilinen emhlophe, eyayibhinqe ezinqeni zayo ngegolide elicolekileyo lase-Ufaz: umzimba wayo wawunjengelitye leberile, nobuso bayo bunjengokubonakala kombane, namehlo ayo enjengezibane zomlilo, neengalo zayo neenyawo zayo zifana ngobume nobhedu olukhazimlisiweyo, nelizwi lamazwi ayo linjengelizwi lesihlwele esikhulu.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Yaye mna Daniyeli ndedwa owawubonayo umbono lowo; kuba amadoda ayekunye nam awawubonanga umbono lowo; koko kwabahla ukungcangcazela okukhulu, bade basaba baya kuzimela. Ngenxa yoko ndasala ndedwa, ndawubona lo mbono mkhulu, akwabakho mandla ashiyekileyo kum; kuba ukubengezela kwam kwaguquka kum kwaba kukonakala, yaye andaba namandla.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Ke ndasiva ilizwi lamazwi akhe; yaye xa ndalivayo ilizwi lamazwi akhe, ndawela ebuthongweni obunzulu ngobuso bam, ubuso bam bubheke emhlabeni. Khangela ke, isandla sandichukumisa, sandimisa ngamadolo am nangezandla zam. Wathi kum,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> O Daniyeli, ndoda ethandeke kakhulu, waqonde amazwi endiwathetha kuwe, uze ume nkqo; kuba ndithunyelwe kuwe ngoku.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Ke kaloku, akuba ethethe eli zwi kum, ndema ndingcangcazela. Wandula ke wathi kum,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Musa ukoyika, Daniyeli; kuba kwasekusukeleni ngemini yokuqala owawuzimisele ngayo entliziyweni yakho ukuqonda, nokuzithoba phambi koThixo wakho, amazwi akho aviwe; yaye ndize ngenxa yamazwi akho. Kodwa isikhulu sobukumkani bamaPersi sandichasa iintsuku ezimashumi mabini ananye; kodwa yabona, uMikayeli, omnye wezikhulu eziphambili, weza kundinceda; ndaza ndahlala khona nookumkani bamaPersi.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Ngoku ndize kukwazisa oko kuya kubahlela abantu bakowenu emihleni yokugqibela; kuba umbono usele ungowemihla emininzi ezayo.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Kwaye xa wayethethe amazwi anjalo kum, ndabhekisa ubuso bam emhlabeni, ndaza ndaba sisimumu. Kwaye, yabona, omnye onjengomfuziselo woonyana babantu wachukumisa imilebe yam; ndaza ndavula umlomo wam, ndathetha, ndathi kulowo wayemi phambi kwam,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Yhini, nkosi yam, ngombono iintlungu zam zindijikile, yaye andisasele namandla. Kuba umkhonzi wale nkosi yam angathetha njani nale nkosi yam?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> kuba mna ke, ngoko nangoko akwasala mandla kum, yaye akwasala nomphefumlo kum. Yaza yabuya kwakhona yandichukumisa efana ngenkangeleko nendoda, yandomeleza, Yathi,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> O ndoda ethandwa kakhulu, musa ukoyika; uxolo malube kuwe; yomelela, ewe, yomelela. Ke kaloku akuba ethethile kum, ndomelezwa, ndathi, Makathethe inkosi yam; ngokuba undomelezile. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Kodwa wena, Owu Daniyeli, wavale amazwi, uyitywine incwadi, kude kube lixesha lokuphela; abaninzi baya kubaleka besiya besiza, nolwazi luya kwandiswa.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Ndaza mna Daniyeli, ndabona, yaye nanko kumi abanye ababini, omnye eme kwelinye icala lweludonga lomlambo, nomnye eme kwelinye icala lweludonga lomlambo. Waza omnye wathi kuloo ndoda yayambethe ilinen, eyayiphezu kwamanzi omlambo, Koda kube nini kuse ekupheleni kwezi zinto zingummangaliso?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Ndaza ndeva loo ndoda yambethe ilinen, eyayiphezu kwamanzi omlambo, xa yayiphakamisa isandla sayo sokunene nesandla sayo sobunxele isisa ezulwini, yaza yafunga ngaye odla ubomi ngonaphakade ukuthi kuya kuba lixesha, amaxesha, nesiqingatha; yaye xa iya kube ikugqibile ukusasaza amandla abantu abangcwele, ziya kuba zigqityiwe zonke ezi zinto.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Ndeva, kodwa andaqonda; ndaza ndathi, O Nkosi yam, siya kuba yintoni isiphelo sezi zinto?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Wathi yena, Hamba indlela yakho, Daniyeli; kuba la mazwi avaliwe aza atywinwa kude kube lixesha lokuphela. Baninzi abaya kuhlanjululwa, benziwe mhlophe, baze bavavanywe; kodwa abangendawo baya kwenza ubungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Yaye ukusukela kwixesha apho umbingelelo wemihla ngemihla uya kususwa, kusimiswa into elizothe eyenza kube yinkangala, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba emihla.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Unoyolo lowo ulindayo, aze afikelele kwimihla eliwaka, amakhulu amathathu anamashumi amathathu anesihlanu.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Ke wena, hamba ngendlela yakho kude kube sekupheleni; ngokuba uya kuphumla, uze ume esabelweni sakho ekupheleni kwemihla. Daniyeli 10:1–18; 12:4–13.

Back to Articles