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# The Revelation of Jesus Christ - Number Sixteen

ISityhilelo sikaYesu Kristu - Inani Leshumi Elinesithandathu

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Ukutyhilwa Kweendudumo Ezisixhenxe: Uhlalutyo Lobuprofeti lweSityhilelo nembali Efihlakeleyo

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Besibeka silandela uthotho lweziganeko zesiprofeto ezichongwa yimbali efihlakeleyo yeendudumo ezisixhenxe, emelwe kwiSityhilelo izahluko zeshumi elinanye ukuya kweleshumi elinesithathu. Asikafiki okwangoku kwinqanaba lokuphuhliswa kwezi ziganeko apho siya kubeka phezu kwazo imbali yophondo lobuProtestanti nophondo lweRiphabhlikhi. Kwangokunjalo asikakalungiseleli iqonga lokuqonda ukuze sichaze ngokuchanileyo indima ye-Islam kwisigidimi soKhalelo lwasezinzulwini zobusuku. Noko ke, kukho inyaniso ebaluleke kakhulu enxulumene nezi ziganeko, echaza into amele ayenze umntu xa eziqonda iinyaniso ezityhilwayo. Intsikelelo yeSityhilelo iquka uxanduva “lokugcina” ezo zinto zibhaliweyo.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Umgca wembali otyhilwayo uhambisa amandla okudala kaThixo kwabo baya kuva, bafunde, baze bazigcine ezo zinto zibhaliweyo kuwo. Ngako oko ke, lixesha lokuphuma ekuqwalaseleni kwethu ibali lokugqibela lesiprofeto likaIsaya, neseSityhilelo izahluko zeshumi elinanye ukuya kweleshumi elinesithathu, ukuze kumiswe ukubaluleka kwezi “ntsuku zintathu nesiqingatha” uEliya noMoses babefile esitratweni somgaqo omkhulu wolwazi, odlula entlanjeni yamathambo omileyo, afileyo. Esiza kukuchonga ngoku, ngumqondiso “wentlango.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Kwinqaku lokugqibela sachonga amangqina amane esiprofeto omlandelelwano lweziganeko olumiswayo yimbali efihlakeleyo yeendudumo ezisixhenxe. Umgca womfanekiso kaKristu, umgca wamangqina amabini, umgca womfanekiso werhamncwa, nomgca wokumkani womntla wobuxoki.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Isiqingatha sesibini somgca kakumkani wobuxoki wasentla siqala ngokuxhotyiswa kwamandla kobupopu ngowe-538. Emva koko ubupopu, obungukumkani wobuxoki basemoyeni wasentla, bayinyathela phantsi iYerusalem yasemoyeni noSirayeli wasemoyeni iminyaka eliwaka namakhulu amabini anamashumi amathandathu.

> 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 kuwela ngohlangothi lwekrele, bathinjwe basiwe kuzo zonke iintlanga; yaye iYerusalem iya kunyathelwa phantsi ziintlanga, kude kuzaliseke amaxesha eentlanga. Luka 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

UYohane waxelelwa ukuba alinganise zombini ingcwele nomkhosi, kodwa waxelelwa kanjalo ukuba ashiye ngaphandle intendelezo, kuba yayinikwe iiNtlanga iminyaka eliwaka elinamakhulu mabini anamashumi amathandathu.

> 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, Sukuma, ulinganise itempile kaThixo, nesibingelelo, nabo banqula kuyo. Ke kaloku intendelezo engaphandle kwetempile yishiye ngaphandle, ungayilinganisi; kuba inikwe iiNtlanga: yaye umzi ongcwele ziya kuwunyathela ngeenyawo iinyanga ezimashumi mane anesibini. ISityhilelo 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

UYohane noLuka bangqina ukuba iiNtlanga “zinyathela ngeenyawo” “iYerusalem” “iinyanga ezimashumi mane anesibini.” UYohane uchaza ubude belo xesha, kanti uLuka uphawula isiphelo salo mbali. La mangqina mabini athetha ngombuzo okuDaniyeli isahluko sesibhozo, nevesi yeshumi elinesithathu.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Ndaza ndeva omnye ongcwele ethetha, yaza enye ingcwele yathi kuloo ngcwele ibithetha, Koda kube nini na umbono ongombingelelo wemihla ngemihla, nowokreqo olwenza incithakalo, wokunikela ngendlu engcwele kwakunye nomkhosi ukuba kunyathelwe ngenyawo? Daniyeli 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Umbuzo ongobude bexesha ekwakufuneka ingcwele nomkhosi zinyathelwe phantsi, uchonga amagunya amabini atshabalalisayo awayeza kufezekisa isenzo sokunyathela phantsi iYerusalem, ethi kuDaniyeli imelwe “njengengcwele” kwanom “mkhosi.” Ukuqonda okuchanekileyo, okusisiseko kwale ndima, njengoko kuchaziwe nguJ. N. Andrews, kukuba le ndima ichonga amagunya amabini atshabalalisayo, awanyathela phantsi zombini ingcwele nomkhosi. Igunya lokuqala elitshabalalisayo elichongiweyo kule ndima libuhedeni, yaye elesibini bubupopu. Igama elithi “mkhosi,” yindlela kaDaniyeli yokubiza oko uYohane akuchaza “njengabanquli” etempileni, oko kukuthi eYerusalem.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “ZIKHO IZINTO EZIMBINI ‘EZINGAMABHODLO’ KUDANIYELI 8.—Le nyaniso yenziwe yacaca gca nguJosiah Litch kangangokuba sibeka amazwi akhe:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘Umbingelelo wemihla ngemihla’ lulufundo olukhoyo ngoku kwisicatshulwa sesiNgesi. Kodwa akukho nto injengombingelelo efumaneka kweyantlandlolo. Oku kuyavunywa ngabo bonke. Lulucaciso olongeziweyo okanye ukutolikwa okubekwe kuso ngabaguquleli. Ufundo oluyinyaniso luthi, ‘eyemihla ngemihla nokunxaxha kwenkangala,’ imihla ngemihla nokunxaxha kudityaniswe kunye ngo-“kunye;” inkangala yemihla ngemihla nokunxaxha kwenkangala. Ngamandla amabini enza inkangala, awayemiselwe ukuyenza inkangala ingcwele nomkhosi.’—Prophetic Expositions, Volume 1, page 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> “Kucacile ukuba ingcwele nomkhosi babeza kunyathelwa phantsi lidini lemihla ngemihla nokunxaxha okuyinkangala. Ukufundwa ngononophelo kwevesi 13 kuwulungisa lo mba. Kwaye le nyaniso imisa nenye, oko kukuthi: ezi nkangala zimbini zizimo ezibini ezikhulu ekuzo uSathana athe wazama ngazo ukubhukuqa unqulo nenjongo kaYehova. Amazwi kaMnu. Miller ngentsingiselo yale migomo mibini, nendlela awalandelayo yena ekufumaniseni loo ntsingiselo, anikelwa phantsi kwesihloko esilandelayo:”

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “EZONA ZIBINI EZENZA INKANGALA BUBUQABA NOBUPAPA”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Ndaqhubeka ndifunda, andafumana kungekho nanye enye imeko apho yona [eyemihla ngemihla] ifunyenwe khona, ngaphandle kwakuDaniyeli. Ndathi ke [ngoncedo lwe-concordance] ndathabatha la mazwi ayemi enxulumene nayo, athi, “susa;” uya kususa, “eyemihla ngemihla;” “ukususela kwixesha apho eyemihla ngemihla iya kususwa,” njalonjalo. Ndaqhubeka ndifunda, ndacinga ukuba andiyi kufumana kukhanya kulo mbhalo; ekugqibeleni, ndafika ku-2 Tesalonika 2:7, 8. “Kuba imfihlelo yokuchasa umthetho sele isebenza; kuphela lowo uthintelayo ngoku uya kuqhubeka ethintela ade asuswe endleleni, aze andule ke lo ungendawo atyhilwe,” njalonjalo. Ndathi ndakufika kuloo ndinyana, owu! inyaniso yabonakala icace yaye izukile kangakanani na! Nantsi ke! Yiyo loo nto “eyemihla ngemihla!” Kaloku ngoku, uPawulos uthetha ntoni ngo “lowo uthintelayo ngoku,” okanye othintelayo? Ngo “mntu wesono,” nangalo “ungendawo,” kuthethwa ubuPopi. Kaloku, yintoni le ithintela ubuPopi ekutyhilweni? Kutheni, bubuhedeni; ke ngoko, “eyemihla ngemihla” imele ukuba ithetha ubuhedeni.’—Second Advent Manual, iphepha 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Ekuzalisekiseni “kwamaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu, ubuhedeni bayinyathela phantsi ingcwele nomkhosi iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, yaza ke impopoma yenza kwa lowo msebenzi eminye iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu. Ubupopu babeyinyathele phantsi iYerusalem iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu ngokukaLuka nangoYohane, kwada kwaba bubupopu bamkela inxeba labo elibulalayo ngo-1798. Ukususa iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu ku-1798 kufikelela ku-538. Ukususa iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu ku-538 kufikelela ku-723 BC, xa iAsiriya, ukumkani wasentla ongokoqobo ngelo xesha, yathimba ubukumkani basentla bakwaSirayeli yabusa ebukhobokeni.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

UYohane ubhekisa kuphela kwiminyaka eliwaka elinamakhulu amabini anamashumi amathandathu apho ubupopu banyhasha phantsi ingcwele nomkhosi, kodwa uLuka ubhekisa kuzo zombini izigaba zeminyaka eliwaka elinamakhulu amabini anamashumi amathandathu apho ubuhedeni nobupopu banyhasha phantsi iYerusalem, kuba uthi “de amaxesha eeNtlanga azaliseke.” ULuka uchaza ukunyhashwa phantsi kweYerusalem njengento engaphezu “kwexesha” elinye, kuba uyibiza ngokuba kukuzaliseka “kwamaxesha” eeNtlanga.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Kambe ke, ngowe-1856, ubuMillerite Adventism baba ngabakaLawodike, yaye kwiminyaka esixhenxe kamva bayala inyaniso “yamaxesha asixhenxe” kaLevitikus 26, ngoko ke akunakwenzeka ukuba ubuAdventism bubone ezi nyaniso zilula zeBhayibhile. Inyaniso endiyichazayo yeyokuba imbali efihlakeleyo yeendudumo ezisixhenxe, echaza iimpawu zendlela ezintathu, nexesha eliphakathi kophawu lwendlela lokuqala nolwesibini, ize ke kubekho ixesha lesibini phakathi kophawu lwendlela lwesibini nolwesithathu, imelwe ngaphakathi komgca wesiprofeto wokumkani womntla wobuxoki.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Loo mgca waqala ngo-723 BC, xa ubukumkani basemantla bakwaSirayeli bangena ebukhobokeni ezandleni zokumkani waseAsiriya, ukumkani wokwenene wasemantla. Kwandula ke ngowe-538, ukumkani wasemantla ongokomoya wanikwa amandla, waza wayinyathela phantsi iYerusalem yokomoya eminye iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, de wafumana inxeba elibulalayo ngowe-1798. Ukususela ngo-723 BC kude kube ngowe-538, amagunya awayebambe uSirayeli ephantsi kolawulo ayesoloko engamagunya obuhedeni.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Umgca kaKristu uchaza ukuthanjiswa kokumkani wokwenene wasemantla ekubhaptizweni kwaKhe ngonyaka wama-27, yaye emva kweentsuku ezilishumi elinamabini namakhulu amathandathu ezingokwesiprofeto, wabethelelwa emnqamlezweni. Emva koko abafundi baKhe banikwa amandla okushumayela isigidimi sokumkani wokwenene wasemantla, kwada kwaba kukuxulutywa ngamatye kukaStefano ngonyaka wama-34. Ekuphela kwexesha uKristu angazange ahambe ngalo kuzo zonke iintsuku ezilishumi elinamabini namakhulu amathandathu zenkonzo yaKhe, kwakuxa wayekhwele engena eYerusalem kuloo ngeno loloyiso. Ngoko ke wayinyhasha iYerusalem iintsuku ezilishumi elinamabini namakhulu amathandathu, njengoko benjenjalo nabafundi baKhe emva komnqamlezo. Yomibini le migca, eyokumkani womgunyathi wasemantla nekaKristu, ukumkani wokwenene wasemantla, yayinyhasha iYerusalem nomkhosi iintsuku ezilishumi elinamabini namakhulu amathandathu.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Ubuhedeni babuyinkohliso yenkqubo yonqulo yenkonzo yengcwele yasemhlabeni yamaYuda angokoqobo, yaye upapa buyinkohliso yenkqubo yonqulo yenkonzo yengcwele yasezulwini yamaYuda omoya. Iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yobuhedeni, yayihambelana neentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu zikaKristu, yaye iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yopapa, yayihambelana neentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu zabafundi.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Ngamnye kule migca mibini uqulethe isakhiwo esinye kanye sesiprofeto sembali efihlakeleyo yeendudumo ezisixhenxe, eyaqala ukutyhilwa esidlangalaleni ngoJulayi, 2023. Oku kutyhilwa kwafezekiswa ngokuyinxenye ngokuqatshelwa kokudana kokuqala kwentshukumo yamaMillerite. Oko kudana kwabo kokuqala kwangenisa ixesha elabizwa ngokuba “lixesha lokulibazisa” emzekelisweni weentombi ezilishumi. “Ixesha lokulibazisa” laphela kwintlanganiso yenkampu yase-Exeter, eNew Hampshire, xa isigidimi soKhalelo Lwasezinzulwini Zobusuku sasisekwe ngokupheleleyo. Intlanganiso yenkampu yase-Exeter yaba luphawu lwesibini, olwaza ke lwangenisa ixesha apho isigidimi soKhalelo Lwasezinzulwini Zobusuku savakaliswayo, de kwafika uphawu lwesithathu lomgwebo nokudana kokugqibela.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Iimpawu zendlela ezintathu zazingukudana kokuqala, isigidimi soKhwelo lwasezinzulwini zobusuku, nokudana kokugqibela. Ezo mpawu zendlela zintathu zingqinelana negama lesiHebhere elithi “inyaniso,” elimele unobumba wokuqala, oweshumi elinesithathu, nowokugqibela wealfabhethi yesiHebhere. Into yokuba owokuqala nowokugqibela bobabini babe zizidano imele umqondiso ka-Alfa no-Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Akukho mfanekiselo uthe ngqo weentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu kwimbali yamaMillerite, kanti ke imbali yamaMillerite yimbali yentshukumo yokuqala, yaye ngenxa yoko iyintsholo yentshukumo yokugqibela. Imbali yokudana kokuqala kwentshukumo yokugqibela yaqala ngoJulayi 18, 2020, yaye ibonakaliswa kwiSityhilelo isahluko seshumi elinanye. KwiSityhilelo isahluko seshumi elinanye, amangqina amabini ayabulawa, nto leyo ephawula ukudana kokuqala kwentshukumo yokugqibela, okwakuyintsholo eyabonakaliswa yintsukumo yokuqala.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

KwisiTyhilelo ishumi elinanye ukuphoxeka kwangenisa ixesha leentsuku eziliwaka namakhulu amabini anamashumi amathandathu apho izidumbu zabo zaye zaba sesitratweni, ngaloo ndlela kuphawulwa ixesha lokulibaziseka lomzekeliso. Ekubuyeni kwabo ebomini baphakanyiswa njengomqondiso kwangelo lixa linye njengomgwebo womthetho weCawa. Imbali yamangqina amabini iquka ixesha elingumfuziselo leentsuku eziliwaka namakhulu amabini anamashumi amathandathu.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Iinkcukacha zentshukumo yengelosi yesithathu kwimbali efihlakeleyo yeendudumo ezisixhenxe zinika ukucaciswa okuninzi ngakumbi kuneminye imigca ehambelanayo, kodwa umgca wengelosi yesithathu, umgca wokumkani wokwenyaniso wasemantla, nomgca wokumkani wobuxoki wasemantla, yonke inazo ezo mpawu zifanayo zesiprofeto zendawo yokuqala, ezilandelwa lixesha elifikelela kwindawo ephakathi, elo ke lilandelwa lixesha elifikelela emgwebeni kwindawo yokugqibela.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Iintsuku eziliwaka namakhulu mabini anamashumi amathandathu ziyinxalenye ephambili yembali efihlakeleyo yeendudumo ezisixhenxe. Iintsuku eziliwaka namakhulu mabini anamashumi amathandathu zimelwe ngokomfuziselo “njengentlango” kwisiTyhilelo isahluko seshumi elinesibini.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Umfazi wasabela entlango, apho anendawo ayilungiselwe nguThixo, ukuze amondle khona iwaka elinamakhulu amabini anamashumi amathandathu eentsuku. ISityhilelo 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Ibandla lasabela entlango ukuze lisinde ekunyathelweni phantsi ligunya lobupopu iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu. Ivesi yeshumi elinesine inika obunye ubungqina.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Kwaye umfazi wanikwa amaphiko amabini okhozi olukhulu, ukuze abhabhe aye entlango, endaweni yakhe, apho ondliwa khona ixeshana, namaxeshana, nesiqingatha sexesha, kude nobuso benyoka. IsiTyhilelo 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Ibandla lasabela ekutshutshisweni yinyoka nompapasi iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, yaye ngenxa yoko “intlango” ingumfuziselo weentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu. Elo nani livela ngokungqalileyo izihlandlo ezisixhenxe ezincwadini zikaDaniyeli neSityhilelo, kodwa limelwe ngezinye iindlela ezininzi eZibhalweni. Kwimeko nganye, limela “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Nokuba yayikukuba ubuhedeni bunyathele phantsi ingcwele nomkhosi ukususela ku-723 BC kuse kumnyaka ka-538, okanye ubupopu bunyathele phantsi iYerusalem yokomoya nabakhonzi abakuyo, oko kwakungumzekeliso wokuchithachithwa kwabantu bakaThixo, okwaziswa kukwaphulwa ngabantu bakaThixo komnqophiso “weesabatha zomhlaba” njengoko umelwe kwiLevitikus izahluko ezingamashumi amabini anesihlanu nezingamashumi amabini anesithandathu. Kwisahluko samashumi amabini anesithandathu kubizwa ngokuba yimbambano yomnqophiso kaThixo.

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> Yaye ndiya kunizisela ikrele, eliya kuphindezela impikiswano yomnqophiso wam; yaye xa nithe nahlanganisana phakathi kwemizi yenu, ndiya kuthumela ubhubhane phakathi kwenu; nani niya kunikelwa esandleni sotshaba. Levitikus 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Uvukelo nxamnye nomnqophiso kaThixo lwazisela abantu bakaThixo ubukhoboka nokuchithachithwa okubonakaliswa njenge “ingxabano yomnqophiso wam.” Ukungasiqondi isohlwayo, uDaniyeli asibiza ngokuba “sisiqalekiso” nango “sifungo” sikaMoses, esikwabizwa ngokuba “yingxabano yomnqophiso wam,” kumfamekisa umntu ekuboneni intsingiselo enzulu ngakumbi yomsebenzi kaKristu njengoko umelwe kwisahluko sesithoba sikaDaniyeli. Uvavanyo olungaguquguqukiyo lwabantu bakaThixo abakubumfama baseLawodike ezibhalweni zikaEllen White kukuba abakwazi “ukuqiqa besuka kunobangela, besiya kwisiphumo.” Unokuzibanga ukuba uyayiqonda iminyaka eliwaka namakhulu amabini anamashumi amathandathu yamaXesha oBumnyama, kodwa ukuba akuwazi “unobangela” waloo kunyathelwa phantsi, uyimfama.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Yaye uya kuqinisa umnqophiso nabaninzi iveki enye; yaye phakathi evekini uya kubangela ukuba umbingelelo nomnikelo kuphele, yaye ngenxa yokwanda kwezinto ezizizothe uya kuyenza ibe yinkangala, kude kuse ekugqityweni; noko kumisiweyo kuya kugalelwa phezu kwaleyo yinkangala. Daniel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Ukuqinisekisa kukaKristu umnqophiso kunxulumene ngokuthe ngqo “nengxabano yomnqophiso waKhe.” Ubude bexesha “lesiqalekiso” babuyiminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, yaye ubude bexesha lokuba uKristu aqinisekise kanye loo mnqophiso babuziintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini. Ngokungqinelana negama lesiHebhere elithi “inyaniso,” elinika isakhiwo sembali efihlakeleyo yezandi ezisixhenxe, iveki yesiprofeto awayeza kuyqinisekisa ngayo uKristu umnqophiso waKhe yayineempawu ezintathu zendlela ezimelwe ngoonobumba bokuqala, beshumi elinesithathu, nabokugqibela boonobumba besiHebhere.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Uphawu lokuqala lweveki yayilubhaptizo lwaKhe, uphawu lwesibini lwalungumnqamlezo, yaye olokugqibela lwalukukufa kukaStefano. Ukwala ukubona “amaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu, njengoko iingelosi zasezulwini zamkhokelayo uWilliam Miller ukuba awabone “amaxesha asixhenxe,” kususa amandla okubona ngokupheleleyo kanye eso siprofeto apho uKristu waphalaza igazi laKhe waza waqinisekisa kanye umnqophiso abawawulayo abantu baKhe bamandulo bokwenyama. Wonke umntu oya kusindiswa ekugqibeleni uya kuba nokuqonda okuyinxalenye nokungaphelelanga kwe“nyaniso.” Kodwa akukho namnye osindiswayo owalayo ngabom ukubona “inyaniso.” Inye kuphela indlela eya kuYise, yaye loo ndlela ikukuYesu, yaye uYesu “uyinyaniso.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Le yinto yokuqonda efanele ukucingisiswa, kuba ithetha ngomnqophiso kaLevitikus amashumi amabini anesihlanu namashumi amabini anesithandathu. “Isiqalekiso” sawo “amaxesha asixhenxe” saziswa phezu koSirayeli wamandulo ongowokoqobo ngenxa yokungavumi kwabo ukuphumeza imigaqo yokuvumela umhlaba uphumle, nokuzalisekisa imiyalelo yeJubili. Yayisisono sokungakwenzi oko kufaneleyo. Isiqalekiso saziswa phezu kwabo ngenxa yokuba babeshiyile umsebenzi ababewalelwe ukuwenza, kungekhona ngenxa yokuba babewaphule ngokungqalileyo umthetho, onjengokuthi uze ungabulali okanye uze ungebi. Basuka nje bayityeshela imigaqo enxulumene nokuvumela umhlaba uphumle. Ama-Adventist angayamkeliyo nje “amaxesha asixhenxe” (awathi iingelosi zamkhokelela uWilliam Miller ukuba awafumanise) ngenxa yaso nasiphi na isizathu esingangcwaliswanga, awakhe nje azinika ixesha lokuphanda inyaniso ngokwenene, aze ngaloo ndlela enza olo hlobo lunye lovukelo lokungakwenzi oko kufaneleyo ngokungayihoyi kanye loo nkcazelo yomnqophiso eyayingahoywanga nguSirayeli wamandulo ongowokoqobo. Isiqalo sibonakalisa isiphelo.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Iintsuku eziliwaka namakhulu mabini anamashumi amathandathu ezikwiSityhilelo seshumi elinesibini ezichazwa njenge “ntlango,” zingumqondiso “wamaxesha asixhenxe.” Zombini iintsuku eziliwaka namakhulu mabini anamashumi amathandathu zobulungiseleli bukaKristu, neentsuku eziliwaka namakhulu mabini anamashumi amathandathu zobulungiseleli babafundi, zimele iveki yonke apho umnqophiso wawuqinisekiswa khona. Zombini iminyaka eliwaka namakhulu mabini anamashumi amathandathu apho ubuhedeni babunyathela abantu bakaThixo phantsi, neminyaka eliwaka namakhulu mabini anamashumi amathandathu apho ubupapa babunyathela abantu bakaThixo phantsi, zimele ngokupheleleyo “amaxesha asixhenxe” esiqalekiso sikaMoses.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

KwiSityhilelo ishumi elinanye, emva kweentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, amathambo afileyo abuyiselwa ebomini ukuze angene emnqophisweni njengamawaka alikhulu anamashumi amane anesine. Kodwa ukuze bafezekise olo lwalamano lomnqophiso, kuyafuneka ukuba bazalisekise imiqathango yomnqophiso, kanye njengoko uDaniyeli wenzayo kwisahluko sesithoba. Imiqathango yomnqophiso “wamaxesha asixhenxe” iqulethe imiyalelo ecacileyo kwabo bazifumanayo besemhlabeni wotshaba. Xa abo bavukela ekuqondeni inyaniso yokuba basasaziwe benqwenela ukubuyela eNkosini, iLevitikus amashumi amabini anesithandathu inika imiyalelo yendlela abamele ukubuyela ngayo.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Abo basaseleyo kuni baya kubhanga ngenxa yobugwenxa babo emihlaben’ yeentshaba zenu; kananjalo baya kubhanga kunye nabo ngenxa yobugwenxa booyise. Ukuba baya kuvuma ubugwenxa babo, nobugwenxa booyise, nokunxaxha kwabo abakunxaxhela kum ngako, kwanokuba bahambe ngokundichasa; nokuba nam ndahamba ngokubachasa, ndabangenisa ezweni leentshaba zabo; ukuba ke ngoko iintliziyo zabo ezingaluswanga zithotywa, baze ngelo xesha bamkele isohlwayo sobugwenxa babo: ndiya kwandula ndikhumbule umnqophiso wam noYakobi, ndikhumbule nomnqophiso wam noIsake, ndikhumbule nomnqophiso wam noAbraham; ndize ndilikhumbule ilizwe. Levitikus 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Intetho ethi “ukuphela” esiBhalweni ithetha ukunyibilika, ukonakala nokutshatyalaliswa kuphele. Ukuphela kukudodobala ude ube ngamathambo omileyo afileyo. Yaye lo myalelo uchaza ukufa, kuba umela abo bavuswayo baqonde imeko yabo njengabaku “elizweni leentshaba zenu.”

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Utshaba wokugqibela oya kutshatyalaliswa kukufa. 1 Korinte 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

NgoJulayi 18, 2020, ukuphoxeka kokuqala kwenzeka kwintshukumo yengelosi yesithathu. Kuye kwafaniswa nazo zonke ezinye iimpoxeko zokuqala kwimigca engcwele yohlaziyo lwesiprofeto. UHezekile isahluko samashumi amathathu anesixhenxe uchaza abantu bakaThixo ngemihla yokugqibela njengabaye bachithwa, bonakaliswa, baza bapheliswa de baba nje yintili yamathambo omileyo afileyo. Basezweni lotshaba, elilizwe lokufa. KwiSityhilelo ishumi elinanye, amangqina amabini abulawa aza ashiywa esitratweni. Bonke abaprofeti bayavumelana omnye nomnye. Ngoko ke uMoses uthetha kwabo bafileyo esitratweni esinqumla intili kaHezekile. Kwimeko yabo yokuphoxeka banikwa imiyalelo ngoYeremiya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Ngako oko itsho iNkosi ukuthi, Ukuba uyabuya, ndiya kukubuyisa kwakhona, yaye uya kuma phambi kwam; yaye ukuba ukhupha okunqabileyo kokungento yanto, uya kuba njengomlomo wam; mababuyele kuwe; kodwa wena ungabuyeli kubo. Yeremiya 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

UYeremiya uxelelwa ukuba, ukuba unqwenela ukuthetha egameni likaThixo, umele abuyele, yaye ekwenzeni oko umele ahlule okuxabisekileyo kokungendawo. Umxholo wale ndima uchaza ukuba abo bangendawo ngabo angamelanga abuyele kubo. Xa emelwe kule ndima njengokwisimo sakhe sokudana, uchaza ukuba wayeyedwa.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Andahlala ebandleni labagculeli, andavuya; ndahlala ndedwa ngenxa yesandla sakho; kuba undizalise ngumsindo. Yeremiya 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

UYeremiya wayengahlali “embuthanweni wabagculeli,” kuba wayehleli yedwa. Wayengamele abuyele kwabangendawo, abangumbuthano wabagculeli. Ngowe-1863, ubu-Adventism baqalisa ukubuyela “embuthanweni wabagculeli” xa babuyela kwindlela yokusebenza esebhayibhileni yeentombi zaseBhabheli ukuze balahle u“maxesha asixhenxe” kaMoses. Kodwa uYeremiya uthetha ngokukodwa ngeentsuku zokugqibela, kunembali yamaMillerite. Xa abo base ntlanjeni yamathambo afileyo bevuswa baqonde ukuba bakwilizwe lotshaba, mabangaze babuyele kwabo bavuyayo ngokufa kwabo esitratweni. Elo qela linokubuyela kuYeremiya, kodwa yena akanakubuyela kubo.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Kodwa ukuba baza kubuya, nabo kufuneka bazalisekise imiyalelo eyanikwa nguMoses enxulumene ngokuthe ngqo “namaxesha asixhenxe.” Abo bafileyo esitalatweni kwiSityhilelo seshumi elinanye, bafile iintsuku ezintathu ezinesiqingatha, nto leyo ngokwesiprofeto engu “yintlango.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Kungenxa yoko le nto ukuvuka kokuqala kwabafileyo kufezekiswa ngomyalezo obangela ukuba amathambo adityaniswe ndawonye, kodwa abasaphili. Kufuna umyalezo wemimoya emine, ongumyalezo wokutywina, ukuze ubaguqulele babe ngumkhosi onamandla. Umyalezo wokuqala obadibanisayo uvela “elizwini.”

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Thuthuzelani, thuthuzelani abantu bam, utsho uThixo wenu. Thethani ngokuthuthuzela eYerusalem, nikhwaze kuyo, ukuba imfazwe yayo ifikelele esiphelweni, ukuba ubugwenxa bayo buxolelwe; ngokuba ifumene esandleni seNkosi okuphindwe kabini ngenxa yezono zayo zonke. Ilizwi lalowo ukhalayo entlango lithi, Lungisani indlela yeNkosi, yalathiseni entlango umendo omkhulu kaThixo wethu. Zonke iintili ziya kuphakanyiswa, zonke iintaba neenduli zithotywe; okugoso kuya kwenziwa kuthi tye, neendawo ezimagqagala zibe yithafa. Isaya 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Ilizwi livela entlango, engumfuziselo wokusasazwa kwamaxesha “asixhenxe.” Elo lizwi lisentlango, kuba noHezekile wathatyathwa wasiwa emfuleni wamathambo awomileyo. Wayengqina evela kanye kuloo mfula, kungekhona ekude.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Isandla seNkosi saba phezu kwam, sandikhupha ndasemoyeni weNkosi, sandibeka phantsi phakathi kwentili eyayizele ngamathambo. Hezekile 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Intili yintlango yeentsuku ezintathu nesiqingatha. Isithembiso selizwi sesokuba ubugwenxa beYerusalem buxolelwe, nokuba imfazwe yayo iphelile. Isithembiso simela ukutywinwa kwekhulu elinamashumi amane anesine amawaka okuzalisekiswa ngemihla yokugqibela. Kodwa ukuxolelwa kobugwenxa bayo kunxulunyaniswa nokwamkela kwayo “okuphindwe kabini” ngenxa yazo zonke izono zayo. Unyango olunikelwa nguMoses lufuna ukuvuma kungekuphela nje ubugwenxa babo, kodwa kwanobugwenxa booyise. Ukuba baya kuwuzalisekisa loo myalelo, ubugwenxa babo buya kuxolelwa.

We will continue these truths in the next article.

Siza kuqhubekisa ezi nyaniso kwinqaku elilandelayo.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Ewe, wonke uSirayeli uwugqithile umthetho wakho, kwanokuphambuka, ukuze bangaliphulaphuli ilizwi lakho; ngenxa yoko isiqalekiso siphalazwe phezu kwethu, nesifungo esibhaliweyo emthethweni kaMoses umkhonzi kaThixo, ngokuba sonile kuye. Wawamisela amazwi akhe, awawathethayo ngathi, nangabagwebi bethu abasigwebayo, ngokusizisela ububi obukhulu; kuba phantsi kwezulu lonke akuzange kwenziwe njengoko kwenziwe eYerusalem. Njengoko kubhaliwe emthethweni kaMoses, bonke obu bubi busifikile; sekunjalo asenzanga kuthandaza phambi kweNkosi uThixo wethu, ukuze sibuye ezonweni zethu, siyiqonde inyaniso yakho. Daniyeli 9:11–13.

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