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# The Book of Daniel - Number Seventeen

Incwadi kaDaniyeli - Inombolo Yeshumi Nesikhombisa

Prophetic Connections: Nebuchadnezzar’s Golden Image and the Sunday Law

Ukuxhumana Kweziprofetho: Isithombe Segolide SikaNebukadinesari noMthetho WeSonto

Author

Jeff Pippenger

Published

December 12, 2023

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Sister White often identifies the golden image on the plain of Dura as the Sunday law.

USister White uvame ukukhomba isithombe segolide esethafeni laseDura njengomthetho weSonto.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> “Kumiswe isabatha sesithombe, njengoba isithombe segolide samiswa emathafeni aseDura. Futhi njengoba uNebukadinesari, inkosi yaseBhabhiloni, wakhipha isimemezelo sokuthi bonke abangeke bakhothame bakhonze lesi sithombe mababulawe, kanjalo kuyokwenziwa isimemezelo sokuthi bonke abangeke bahloniphe umgomo weSonto bayojeziswa ngokuboshwa nangokufa. Kanjalo iSabatha leNkosi linyathelwa phansi. Kodwa iNkosi isimemezele yathi, ‘Maye kubo abamisa izimiso zokungalungi, nabaloba ukuhlupheka abakumisileyo’ [Isaya 10:1]. [Zefaniya 1:14–18; 2:1–3, kucashuniwe.]” Manuscript Releases, umqulu 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

Kule ndima ethile uDade White ubhekisa encwadini kaZefaniya, futhi ngokwenza kanjalo wengeza ekuxhumaneni kwesiprofetho kukaDaniyeli isahluko sesibili nesahluko sesithathu. UZefaniya ukhomba ukuthi abantu bakaNkulunkulu kufanele babuthane ndawonye ngaphambi komyalo. Ubuye futhi akhombe umlayezo wecilongo, oluwuphawu lomlayezo wesixwayiso oqondiswe emadolobheni (Izifundazwe) nasezinqabeni (Amasonto). Ukhomba ukubuthana, okuyisici “sezikhathi eziyisikhombisa,” okwenzeka lapho kuthandazwa umkhuleko kaLevitikusi amashumi amabili nesithupha. Ukhomba “isizwe esingathandwayo,” ngesikhathi esifanayo egcizelela ukufika kokwahlulela kukaNkulunkulu kokuphatha okuqala ngomthetho weSonto futhi kukhuphuke kuze kufike ekuBuyeni Kwesibili kukaKristu.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Okandulela umthetho wesonto kuwukwakheka komfanekiso wesilo. Ukwakheka komfanekiso wesilo kuyisivivinyo esibonakalayo esibhekana nalabo babantu bakaNkulunkulu asebedlule ngaphambilini esivivinyweni sokudla. Ngaphambi kwesimemezelo, esingesesithathu (isivivinyo esihlukanisayo), abantu bakaNkulunkulu, uZefaniya ababiza ngokuthi “isizwe esingathandwayo,” bayabizwa ukuba babuthane ndawonye. Isiprofetho sokuqala sikaHezekeli siwumyalezo wokubuthana, kodwa sifezeka kuphela kulabo abaqaphela isimo sabo sokuhlakazeka futhi bathandaze umthandazo kaLevitikusi isahluko samashumi amabili nesithupha, njengoba kwenza uDaniyeli, esahlukweni sesishiyagalolunye.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

> Usuku olukhulu lweNkosi luseduze, luseduze, futhi luyashesha kakhulu, yebo, izwi losuku lweNkosi: iqhawe liyokhala khona ngokubaba. Lolo suku luyoba usuku lolaka, usuku lokuhlupheka nolusizi, usuku lokubhujiswa nencithakalo, usuku lobumnyama nokufiphala, usuku lwamafu nobumnyama obukhulu, usuku lwecilongo nolwesixwayiso olumelene nemizi ebiyelwe, nolumelene nemibhoshongo ephakemeyo. Ngiyakwehlisela ukuhlupheka abantu, baze bahambe njengezimpumputhe, ngokuba bonile eNkosini; negazi labo liyothululwa njengothuli, nenyama yabo njengomquba. Nesiliva labo negolide labo akuyikukwazi ukubakhulula ngosuku lolaka lweNkosi; kepha izwe lonke liyakudliwa ngumlilo wobukhwele bayo, ngokuba iyakwenza ukuphela okuphuthumayo kubo bonke abakhileyo ezweni. Buthanani ndawonye, yebo, buthanani ndawonye, nina sizwe esingafiswayo; kungakazali isimemezelo, lungakadluli usuku njengamakhoba, lungakafiki phezu kwenu ulaka oluvuthayo lweNkosi, lungakafiki phezu kwenu usuku lolaka lweNkosi. Funani iNkosi, nonke nina abamnene bomhlaba, enenza ukwahlulela kwayo; funani ukulunga, funani ubumnene: mhlawumbe niyakucashwa ngosuku lolaka lweNkosi. Zefaniya 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

“Indoda enamandla” emiBhalweni ingumuntu onamandla, futhi ukubhekiselwa kokuqala “endodeni enamandla” nguGideyoni.

> And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

> Kwase kufika ingelosi kaJehova, yahlala ngaphansi komuthi wom-oki owawuse-Ofira, owawungokaJowashi um-Abiyezeri; indodana yakhe uGideyoni yayibhula ukolweni ngasesikhamweni sewayini, ukuze iwufihle kumaMidiyani. Ingelosi kaJehova yabonakala kuye, yathi kuye: UJehova unawe, wena qhawe elinamandla. UGideyoni wathi kuyo: Hawu, nkosi yami, uma uJehova enathi, pho kungani konke lokhu kusehlele? Futhi ziphi zonke izimangaliso zakhe esazitshelwa ngobaba bethu, bethi: UJehova akasikhuphanga yini eGibhithe na? Kepha manje uJehova usishiyile, wasinikela ezandleni zamaMidiyani. UJehova wambheka, wathi: Hamba ngalawa mandla akho, uyakusindisa u-Israyeli esandleni samaMidiyani; angikuthumanga yini mina? Wathi kuye: Hawu, Nkosi yami, ngingamsindisa ngani u-Israyeli? Bheka, umndeni wami umpofu kwaManase, mina ngingomncane kunabo bonke endlini kababa. UJehova wathi kuye: Impela ngiyokuba nawe, wena uyakuwahlula amaMidiyani kube njengomuntu munye. AbAhluleli 6:11–16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

KuZefaniya indoda enamandla, enguye futhi uGidiyoni, imelwe ukukhala kabuhlungu. Igama elithi “khala” liwuphawu lweSikhalo Saphakathi Kwamabili ezinsukwini zokugcina, kanti igama elithi “kabuhlungu” limelela ukuthukuthela okulungileyo. UGidiyoni, noma “indoda enamandla” kaZefaniya, uwuphawu lomyalezo ka-Eliya onomthwalo wokukhombisa abantu bakaNkulunkulu izono zabo, futhi, ngokusobala, nezono zawoyise babo.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Memeza ngezwi elikhulu, ungagodli lutho, phakamisa izwi lakho njengecilongo, ubonise abantu bami ukona kwabo, nendlu kaJakobe izono zayo. U-Isaya 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Bonke abaprofethi bayavumelana omunye nomunye ezinsukwini zokugcina, ngakho umlayezo wecilongo ka-Isaya futhi uyisi-“khalo” somuntu onamandla kaZefaniya, onguguGideyoni, futhi bonke bakhomba isithunywa sika-Eliya nomsebenzi waso ezinsukwini zokugcina. Ku-Isaya amavesi alandelayo akhomba izono zabo njengokuzigqamisa ngokuzethemba, ngoba bakholelwa ukuthi empeleni bakhonza futhi basebenzela iNkosi.

> Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

> Nokho bangifuna imihla ngemihla, futhi bayakujabulela ukwazi izindlela zami, njengesizwe esenza ukulunga, esingawushiyanga umyalo kaNkulunkulu waso; bangibuza izahlulelo zokulunga; bayakujabulela ukusondela kuNkulunkulu. U-Isaya 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Ukukhala okubuhlungu komuntu onamandla kungumyalezo Wokukhala Kwaphakathi Kobusuku, ohlanganisa ukwambulwa kokuthi uJulayi 18, 2020 kwakuyisono sokuzidla phambi kweNkosi okufanele siphendukelwe futhi sivunywe. Ingqikithi eyisisekelo yomyalezo Wokukhala Kwaphakathi Kobusuku ingukwakheka komfanekiso wesilo, kanye nokwahlulela okwalandela okwehliselwa phezu kwe-United States, bese kuba phezu komhlaba, ngobuSulumane.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Lapho umkhuleko kaLevitikusi amashumi amabili nesithupha usufezekile ekupheleni kwehlane lezinsuku ezintathu nengxenye zesAmbulo ishumi nanye, okuyigugu nokuyize kuyakwahlukaniswa. Abahlakaniphileyo neziwula bayakuba namafutha egolide noma bangabi nawo, futhi ngaleso sikhathi bayakuba “njengomuntu oyedwa” kaGideyoni. NgokukaZefaniya, ngaphambi kwesimemezelo somthetho weSonto, uGideyoni, onguyena u-Eliya, onguyena uHezekeli, onguyena indoda enamandla, uyakuletha umlayezo Wokukhala Kwaphakathi Kwamabili, ehambisana nokubaba kokubonisa abantu bakaNkulunkulu isono sabo sokuhlanganyela ekubikezelweni kukaJulayi 18, 2020, nomzamo wabo ongenasisekelo wokuthethelela ukubikezela kwabo emva kokuba kwehluleke ngokuphelele.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

UZefaniya ukhomba ukubuthaniswa ndawonye kwabantu bakaNkulunkulu ezinsukwini zokugcina okwandulela umyalo womthetho weSonto. Lokhu kubuthaniswa ndawonye kuphinde kufanekiswe yisiprofetho sokuqala sikaHezekeli esahlukweni samashumi amathathu nesikhombisa.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Ngakho ngaprofetha njengokuyalwa kwami; kwathi ngisaprofetha, kwaba khona umsindo, bheka, kwaba khona ukuzamazama, amathambo ahlangana, ithambo nelinye ithambo lalo. Kwathi ngibheka, bheka, kwavela phezu kwawo imisipha nenyama, isikhumba sawamboza ngenhla; kodwa kwakungekho kuphefumula kuwo. Hezekeli 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

UHezekeli waprofetha emathanjeni omileyo ayefile elele esitaladini salowo muzi wesAmbulo isahluko seshumi nanye, lapho futhi iNkosi yethu yabethelwa khona. Aqala kuqala aqoqwe ndawonye.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Izidumbu zabo ziyakuleleka esitaladini somuzi omkhulu, othi ngokomoya ubizwe ngokuthi yiSodoma neGibhithe, lapho neNkosi yethu yabethelwa khona. Abavela kubantu, nasezinhlangeni, nasezilimini, nasezizweni bayakuzibona izidumbu zabo izinsuku ezintathu nengxenye, futhi abayikuvuma ukuba izidumbu zabo zibekwe emathuneni. Futhi abakhileyo emhlabeni bayakujabula ngazo, benze imikhosi, bathumelelane izipho; ngokuba laba baprofethi ababili babahlupha abakhileyo emhlabeni. IsAmbulo 11:8–10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

Babuthwa njengoba lezi zinsuku ezintathu nengxenye zifinyelela esiphethweni. Lezi zinsuku ezintathu nengxenye zimelela isikhathi sokulinda sikaMathewu isahluko samashumi amabili nanhlanu, kodwa futhi ziyikho nokuhlakazeka “kwezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Labo ababuthwayo bake bahlakazwa ngaphambili, futhi uZefaniya ubabiza ngokuthi “isizwe esingafunwayo.” Isizwe esingafunwayo yilabo abebe file ezitaladini ngesikhathi izwe lijabulela izidumbu zabo, kodwa ababuthanayo ndawonye bese beba yileso sizwe esiyisihloko sokuhlaselwa ngamandla kadrako ezinsukwini zokugcina, abaphakamisa isifebe saseThire njengenhloko yabo.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

> Ingoma noma iHubo lika-Asafi. Ungathuli, Nkulunkulu; ungabambi ukuthula kwakho, ungahlali uthule, Nkulunkulu. Ngokuba bheka, izitha zakho ziyaxokozela; nalabo abakuzondayo baphakamise ikhanda. Bacebe ngobuqili ngabantu bakho, bacebisana ngabafihliweyo bakho. Bathe: Wozani, sibaqede bangabe besaba yisizwe, ukuze igama lika-Israyeli lingabe lisakhunjulwa. Ngokuba bacebisene nganhliziyonye; benze isivumelwano sokumelana nawe. IHubo 83:1–5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Inhloso yabo iwukuthatha u-Israyeli womoya wezinsuku zokugcina baphonse esithandweni somlilo sikaNebukhadinezari. Lapho amathambo afileyo eqala ukuzwa “izwi” lika-Isaya, ememeza umlayezo Wokukhala Kwamaphakathi Nobusuku, asesehlane lezinsuku ezintathu nengxenye. Khona-ke kumelwe akhethe ukwamukela noma ukwenqaba uMduduzi uKristu athembisa ukumthumela, obaqinisekisa ngesono sabo sikaJulayi 18, 2020.

> 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: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Duduzani, duduzani abantu bami, usho uNkulunkulu wenu. Khulumani ngokududuza eJerusalema, nimemeze kulo, nithi impi yalo isiphelile, ububi balo buthethelelwe; ngokuba lamukele esandleni seNkosi okuphindwe kabili ngenxa yazo zonke izono zalo. Izwi lalowo omemezayo ehlane lithi: Lungisani indlela yeNkosi, nenze ibe iqondile ehlane indlela enkulu kaNkulunkulu wethu. Zonke izigodi ziyakuphakanyiswa, nazo zonke izintaba nemiqansa kuyakwehliswa; okugwegwile kuyakwenziwa kuqonde, nezindawo ezimagqagala zibe yithafa. Inkazimulo yeNkosi iyakwambulwa, futhi yonke inyama iyakuyibona kanyekanye; ngokuba umlomo weNkosi ukukhulumile. U-Isaya 40:1–5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Indima echaza umsebenzi wezwi elimemeza ehlane iqukethe ulwazi oluningiliziwe kakhulu. Isigijimi sakhe siyokwakhelwa phezu kwesambulo sesimilo sikaKristu, njengoba kufanekiswa iqiniso lokuthi “inkazimulo,” eyisimilo sikaKristu, iyokwambulwa. IsAmbulo sikaJesu Kristu esivulwa nje ngaphambi kokuvalwa komusa siyikuvulwa kwesimilo sikaKristu njengoba sifanekiswa yilowo mbandela wesimilo saKhe omelwe njengo-Alfa no-Omega. Kuyokwambulwa futhi ukuthi isimilo saKhe “siyiqiniso.”

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Omunye umniningwane uthi, lapho izwi liqala ukukhala, usekhona ehlane lezinsuku ezintathu nengxenye, ngokuba uyakhala ehlane. Ngokwesiprofetho, lapho umsebenzi wakhe uqala, ofakazi ababili basebesafile emgwaqweni odlula esigodini sikaHezekeli. Elinye iqiniso eliqondile lithi, lapho izwi liqala umsebenzi walo, umhlaba wonke uyakuba nokufinyelela emlayezweni. Okunye ukuqaphela ukuthi umlayezo unikezwa enkathini yezinsuku zokugcina lapho uKristu esula izono zabayizinkulungwane eziyikhulu namashumi amane nane, ngokuba ububi babo buxolelwe. Iqiniso elidabukisayo eliphinde lembulwe “umugqa phezu komugqa,” lithi yilabo kuphela abahlangabezana nezimfuneko zevangeli abayokwamukela intethelelo eyenziwayo kulowo mlando.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Yilabo kuphela abasabela ezimfunekweni ezihambisana nomkhuleko kaLevitikusi 26 abayakuthi izono zabo nezono zawoyise zisulwe, ngokuba bayobe sebemukele “okuphindwe kabili ngenxa yazo zonke izono zakhe.” “Isandla” seNkosi esihlotshaniswa nezono zabo nezono zawoyise siwuphawu lokudumazeka kokuqala, lapho iNkosi yabamba isandla saYo phezu kwephutha elaletha ukudumazeka kokuqala. Emlandweni wamaMillerite isandla saYo savimbela abantu bakaNkulunkulu ekuboneni iqiniso elifihlekile. Isandla saYo kulowo mlando sasimelela ukuhlinzeka kwaYo kobuNkulunkulu. Ezinsukwini zokugcina isandla saYo simelela ukwenqatshwa kweqiniso elembuliwe nguNkulunkulu ngabantu bakaNkulunkulu, futhi isandla saYo lapho-ke simelela ukwahlulela kwaYo kobuNkulunkulu.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Ngezwi lesiprofetho sokuqala sikaHezekeli, abafileyo bayahlanganiswa, kodwa abakemi njengempi enkulu enamandla. Isiprofetho sesibili sikaHezekeli isahluko samashumi amathathu nesikhombisa sikufeza lokho ngokuletha umoya ovela emimoyeni emine.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

> Wasesethi kimi: Profetha emoyeni, profetha, ndodana yomuntu, uthi emoyeni: Isho kanje iNkosi uJehova, Yiza ivela emimoyeni yomine, mphefumulo, uphephe phezu kwalaba ababuleweyo, ukuze baphile. Ngakho ngaprofetha njengalokhu ingiyalile; umphefumulo wangena kubo, baphila, bema ngezinyawo zabo, baba ibutho elikhulu kakhulu. Wayesesithi kimi: Ndodana yomuntu, la mathambo ayindlu yonke ka-Israyeli; bheka, bathi: Amathambo ethu omile, nethemba lethu lilahlekile; sinqunyiwe ngokwethu. Ngakho profetha, uthi kubo: Isho kanje iNkosi uJehova: Bhekani, bantu bami, ngiyakuvula amathuna enu, nginikhuphule emathuneni enu, nginingenise ezweni lakwa-Israyeli. Niyakwazi ukuthi nginguJehova, lapho sengivule amathuna enu, bantu bami, nginikhuphule emathuneni enu. Ngiyakufaka uMoya wami kini, niphile, nginibeke ezweni lenu; khona niyakwazi ukuthi mina Jehova ngikhulumile, ngakwenza, isho iNkosi. Hezekeli 37:9–14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Lowo moya wesiprofetho sikaHezekeli uyisigijimo sokubekwa uphawu, ngoba uvela emimoyeni yomine.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Kwathi emva kwalezi zinto ngabona izingelosi ezine zimi emagumbini amane omhlaba, zibambe imimoya yomhlaba emine, ukuze umoya ungaphephethi emhlabeni, nasolwandle, naphezu kwanoma yimuphi umuthi. Ngabona nenye ingelosi inyuka ivela empumalanga, iphethe uphawu lukaNkulunkulu ophilayo; yamemeza ngezwi elikhulu kuzo izingelosi ezine ezanikwa ukulimaza umhlaba nolwandle, yathi: Ningawulimazi umhlaba, nolwandle, nemithi, size sibeke uphawu eziphongweni zezinceku zikaNkulunkulu wethu. IsAmbulo 7:1–3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Imimoya emine ivela empumalanga, futhi ngokwesiprofetho, ubuSulumane buyikho kokubili “umoya wasempumalanga” kanye “nabantwana basempumalanga.” “Ukuphefumula” kukaHezekeli, okuguqula imizimba eyayisibunjiwe ibe “ibutho elikhulu kakhulu ngokwedlulele,” kuwumyalezo ophawula uphawu phezu kwabayizinkulungwane eziyikhulu namashumi amane nane. Umyalezo wokubekwa uphawu weSambulo isahluko sesikhombisa, uvela empumalanga. Lowo myalezo ungumyalezo Wokukhala Kwaphakathi Kobusuku, futhi uZefaniya uwuchaza njengexilongo “lesixwayiso sokuhlasela imizi ebiyelweyo, nangokumelene nemibhoshongo ephakeme.”

A tower is a symbol of the church.

Umbhoshongo uwuphawu lwebandla.

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

> “Emfanekisweni umninindlu wayemele uNkulunkulu, isivini simele isizwe samaJuda, kanti uthango lwaluyisimiso somthetho kaNkulunkulu esasiyisivikelo sabo. Umbhoshongo wawuwuphawu lwethempeli.” The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Idolobha lingumbuso esiprofethweni seBhayibheli. UbuPapa buyi-“Bhabhiloni,” “lelo dolobha elikhulu.” IFransi, kwase kuthi kamuva i-United States, “liyidolobha elikhulu,” le-“Sodoma neGibhithe.” IJerusalema “liyidolobha elikhulu,” elehla livela ezulwini. Umlayezo kaZefaniya umelene nemizi nemibhoshongo, noma umelene nokuhlangana kwebandla nombuso, okuyinto ngokwencazelo eyisithombe sesilo. Ungumyalezo “oyimfihlakalo” kaDaniyeli isahluko sesibili.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Ngaphambi nje kwesimemezelo somthetho weSonto, okuwukuvivinywa kwesithombe segolide sikaNebukadinesari sikaDaniyeli isahluko sesithathu, izidumbu zabafileyo ziyavuka futhi ziguqulwe zibe ibutho elinamandla ukuze zimemezele umlayezo okhomba futhi omelana nokubunjwa kwenhlanganisela yebandla nombuso, ngesikhathi esifanayo zikhomba nokuthi ubuSulumane buyithuluzi lokuhlinzeka kukaNkulunkulu alisebenzisayo ukuze enze ukwahlulela kwaKhe phezu kwalabo abaphoqelela ukukhonzwa kweSonto, njengoba enzile emlandweni owedlule. Umlayezo ukhomba ukuthi lapho isithombe sesakhiwe ngokuphelele, futhi siphoqelela uphawu lwesilo, ukwahlulela kuyokwehliswa.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Akukho ukubhekisela okuqondile esahlukweni sesithathu sikaDaniyeli emfanekisweni wesilo oholela emthethweni weSonto nangeSonto futhi ofinyelela ekuvuthweni kwawo lapho, kodwa akunakuba khona umlayezo wesithathu ngaphandle kowokuqala nowesibili, ngokuba isahluko sesibili sikaDaniyeli kumelwe sifakwe ekwambulweni kwamaqiniso amelwe esahlukweni sesithathu sikaDaniyeli. “Imfihlakalo” yephupho lomfanekiso wesahluko sesibili iveza abantu bakaNkulunkulu befika ekuqondeni imithelela yokuphila nokufa yomfanekiso wesilo kaNebukadinesari.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Umqondo ongcwelisiwe udinga ukuthi, lapho uNebukadinesari enquma ukuthi uzoba nomkhosi wokunikezela esithombeni sakhe segolide, leso sithombe kwakumelwe kuqala sakhiwe, futhi abaculi kwakudingeka bazilolonge umculo ababezowudlala emkhosini. Kwakufanele kube khona ukulungiselelwa kusengaphambili komsebenzi wokwakha oqhubeka isikhathi esithile, nokumbiwa komhlabathi, isisekelo esibekiwe, isikafula, nezisebenzi zingena ziphuma, futhi lokho kulungiselelwa kwakuyikho ukubunjwa komfanekiso wephupho likaNebukadinesari; kodwa ukuzidla kukaNebukadinesari kwanqoba ukuba kwenziwe umfanekiso wesilo esisodwa kuphela, hhayi wayo yonke imibuso yesiprofetho seBhayibheli. Ukwakhiwa kwalowo mfanekiso kuyisivivinyo abantu bakaNkulunkulu okumelwe basiphumelele ngaphambi kokuba kuvalwe isikhathi somusa, nangaphambi kokuba babekwe uphawu, ngaphambi kokuba kudlale umculo.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Ukuqonda okungcwelisiwe futhi kubonisa ukuthi uShadiraki, uMeshaki no-Abhedenego babengebona bodwa izigqila zamaHebheru ezafakaza ukulungiselelwa kusengaphambili kokunikezelwa komfanekiso wegolide. Babeyibo kuphela amaHebheru aqonda imiphumela yalawo malungiselelo njengesixwayiso sokuphila nokufa, futhi enza okwawo amalungiselelo siqu ngenkinga eyayizayo.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

Esigabeni sikaDade White esisekuqaleni kwalesi sihloko, akagcini nje ngokuhlanganisa isimemezelo sikaZefaniya nesithombe segolide sikaNebukhadinezari kanye nomthetho weSonto, kodwa futhi ukhomba nesimemezelo sika-Isaya esingalungile.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

> Maye kubona labo abamisa izimiso ezingalungile, nababhala ukucindezela abakumisileyo; ukuze baphambukise abaswelayo ekwahlulelweni, baphuce abampofu babantu bami ilungelo labo, ukuze abafelokazi babe yimpango yabo, nokuba baphange izintandane! Futhi niyakwenzenjani ngosuku lokuhanjelwa, nasekuchithekeni okuyakuvela kude? niyakubalekela kubani ukuze nisizakale? futhi niyakushiyaphi inkazimulo yenu? U-Isaya 10:1–3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

“Umthetho ongalungile” ka-Isaya ngumthetho weSonto, futhi “uwusuku lokuhanjelwa” kanye “nencithakalo” e-United States, ngoba “ukuhlubuka kwesizwe” kulandelwa “ukubhujiswa kwesizwe.” Ngokuka-Isaya, ngesikhathi somthetho weSonto, okuyisithombe segolide sikaNebukadinesari futhi, “incithakalo” “iyakuvela kude.”

> Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

> Khumbulani lokhu, nibonakalise ukuthi ningamadoda; kubuyiseni enhliziyweni, nina zoni. Khumbulani izinto zangaphambili zasendulo; ngokuba nginguNkulunkulu, akakho omunye; nginguNkulunkulu, akakho onjengami, ngimemezela ukuphela kusukela ekuqaleni, nasezikhathini zasendulo izinto ezingakenzeki, ngithi: Icebo lami liyakuma, futhi ngiyakwenza konke engikuthandayo; ngibiza inyoni ehlaselayo ivela empumalanga, umuntu owenza icebo lami evela ezweni elikude; yebo, ngikukhulumile, futhi ngiyakufeza; ngikuhlosile, futhi ngiyakwenza. Ngilaleleni, nina abanhliziyo zilukhuni, nina enikude nokulunga: ngisondeza ukulunga kwami; akuyikuba kude, nensindiso yami ayiyikubambezela; ngiyobeka insindiso eZiyoni ngenxa ka-Israyeli, inkazimulo yami. Isaya 46:8–13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

U-Isaya ubeka lesi siqephu ekupheleni kwesikhathi sokulibala, ngokuba ngaleso sikhathi “insindiso yakhe” ayisayikuba “ilibale.” Kusekupheleni kwezinsuku ezintathu nengxenye zesAmbulo isahluko seshumi nanye. Ukuphela kwesikhathi sokulibala kuphawulwa ukufika komlayezo Wokukhala Kwamaphakathi Nobusuku, lapho ibutho elikhulu likaHezekeli lisukuma. Lapho besukuma, bayaphakanyiswa njengophawu lwesibhengezo esAmbulweni isahluko seshumi nanye.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.

> Kwathi emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; kwehlela ukwesaba okukhulu phezu kwalabo ababebabona. Base bezwa izwi elikhulu livela ezulwini lithi kubo: Yenyukelani lapha. Benyukela ezulwini ngefu; izitha zabo zababona. Ngalelo hora kwaba nokuzamazama komhlaba okukhulu, ingxenye yeshumi yomuzi yawa, kwabulawa abantu abayizinkulungwane eziyisikhombisa kulokho kuzamazama komhlaba; abaseleyo besaba, badumisa uNkulunkulu wezulu. Umaye wesibili wedlulile; bhekani, umaye wesithathu uyeza masinyane. IsAmbulo 11:11–14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Ofakazi ababili beSambulo isahluko seshumi nanye bakhuphukela ezulwini njengophawu, ngalelo hora elifanayo nokuzamazama komhlaba, okuyiwona umthetho weSonto. Ngaleso sikhathi, noma njengoba uJohane esho, “ngalelo hora,” ngokuka-Isaya, isahluko samashumi amane nesithupha, uNkulunkulu ubiza “indoda” eyenza icebo laKhe, futhi yona futhi “iyinyoni edlayo evela empumalanga”. Le nyoni edlayo, okuwukuthi “indoda” uNkulunkulu ayisebenzisayo ukwenza icebo laKhe, ivela “ezweni elikude”. Ku-Isaya isahluko seshumi, ngesikhathi “somthetho ongalungile” okuwumthetho weSonto, “incithakalo” yase-United States ivela “kude.” “Impumalanga” iwuphawu lwamaSulumane, ngokuba esiprofethweni bobabili bangabo “abantwana basempumalanga,” kanye “nomoya wasempumalanga.” “Inyoni” esiprofethweni iyinkolo, njengoba kufanekiswa iBhabhiloni liyisibaya esigcwele izinyoni ezinenzondo nezingcolileyo. “Inyoni edlayo” evela ezweni elikude empumalanga iyinkolo yobuSulumane.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Wamemeza ngezwi elinamandla, wathi: Liwile, liwile iBabiloni elikhulu, selibe yindawo yokuhlala yamadimoni, nendawo yokuhlala yayo yonke imimoya emibi, nesibaya sayo yonke inyoni engcolileyo nenengekayo. IsAmbulo 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Inyunyana yezingxenye ezintathu yeBhabhiloni lanamuhla imelela izinhlobo ezintathu zombuso, futhi futhi imelela izinhlobo ezintathu zenkolo. Inkolo yeZizwe Ezihlangene ingeyokuxhumana nemimoya, inkolo yase-United States ingobuProthestani obuhlubukile, kanti inkolo kapapa ingobuKhatholika. Zonke lezo zinkolelo zenkolo ngezinye izikhathi zifanekiselwa njengabesifazane, kodwa futhi nanjengezinyoni. Kungamandla enkolo nezepolitiki eZizwe Ezihlangene, i-United States iyinkosi eyinhloko, abeka upapa esihlalweni sobukhosi somhlaba. Encwadini kaZakariya, yizinyoni ezimbili ezimisa upapa, okunguyena umphostoli uPawulu ambiza ngokuthi yilowo “omubi” kweyesibili kwabaseThesalonika.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Khona-ke ingelosi eyayikhuluma nami yaphuma, yathi kimi: Phakamisa manje amehlo akho, ubone ukuthi kuyini lokhu okuphumayo. Ngase ngithi: Kuyini? Yathi: Yilesi isilinganiso se-efa esiphumayo. Yabuye yathi: Lokhu kungukubonakala kwabo kuwo wonke umhlaba. Bheka, kwase kuphakanyiswa isisindo esisodwa sethalenta somthofu; nansi owesifazane ohlezi phakathi kwe-efa. Yayisithi: Lokhu kungububi. Yayisimphonsa phakathi kwe-efa; yabe isiphonsa isisindo somthofu emlonyeni waso. Ngase ngiphakamisa amehlo ami, ngabona; bheka, kwaphuma abesifazane ababili, umoya usemaphikweni abo; ngoba babenamaphiko anjengamaphiko onogolantethe; bayiphakamisa i-efa phakathi komhlaba nezulu. Ngase ngithi engelosini eyayikhuluma nami: Bayiyisaphi laba i-efa na? Yathi kimi: Ukuba bayakhele indlu ezweni laseShinari; futhi iyakumiswa iqine, ibekwe khona phezu kwesisekelo sayo siqu. Zakariya 5:5–11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

I-efa iyisilinganiso esiyisigubhu esisetshenziselwa ukukala. Laba besifazane ababili ababeka i-efa, noma isigubhu uPapa ahlezi phakathi kwaso, bangamabandla amabili. Izinkolo ezimbili ziyothatha inkolo echazwe eBhayibhelini ngokuthi “lowo omubi” futhi ziyakhele indlu ezweni laseShinari. IShinari elinye igama leBabiloni, futhi ibandla lamaKatolika linguBabiloni elikhulu ezinsukwini zokugcina.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Abesifazane ababili “abamisa” owesifazane omubi eBhabhiloni, “banomoya emaphikweni abo.” Labo besifazane bayizinyoni futhi, ngoba “banamaphiko,” futhi isizathu sabo sokubeka owesifazane “umoya” wobuSulumane, ngoba ubuSulumane buhlanganisa isandla somuntu wonke. Owesifazane ophakanyiswayo ubebanjwe ngaphakathi kwe-efa kusukela ekulimaleni kwakhe okubulalayo ngo-1798, ngoba phezu komlomo we-efa ayekuyo kwakubekwe isisindo somthofu. Kodwa lapho kuqala umculo womkhosi wokukhonza kaNebukadinesari, abesifazane ababili bobuProthestani obuhlubukileyo nobuMoya basusa isisindo somthofu, baphakamise ikhanda lesishiyagalombili, elingelaleziyisikhombisa.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Njengoba sisondela enkingeni yokugcina, kubaluleke kakhulu ukuba kube khona ukuvumelana nobunye phakathi kwezikhali zenkonzo yeNkosi. Izwe ligcwele izivunguvungu nezimpi nokungaboni ngasolinye. Nokho ngaphansi kwenhloko eyodwa—amandla obupapa—abantu bayohlangana ukuphikisa uNkulunkulu emuntwini woFakazi baKhe. Lolu bumbano luyafakwa usimende yileso sihlubuki esikhulu. Ngesikhathi efuna ukuhlanganisa amanxusa akhe ekulweni neqiniso, uyosebenza ukuhlukanisa nokusakaza abalimele. Umona, ukusolelana okubi, nokukhuluma okubi ngabanye, kugqugquzelwa nguye ukuze kuvele ukungezwani nokuhlukana.” Testimonies, volume 7, 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Inyunyana ephindwe kathathu iphakamisa upapa njengekhanda, ngoba ihlose ukubhubhisa isizwe esingafunwayo.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

> Ngokuba, bheka, izitha zakho zenza isiphithiphithi; nalabo abakuzondayo baphakamise ikhanda. Bacebisene ngobuqili ngabantu bakho, benza amacebo ngabafihlekile bakho. Bathe: Wozani, sibaqede bangabe besaba yisizwe, ukuze igama lika-Israyeli lingabe lisakhunjulwa. IHubo 83:2–4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Inyoni iyinkolo, kanti “inyoni edla inyama evela empumalanga” uNkulunkulu ayibizayo “ngehora” lomthetho weSonto, lapho kumenyezelwa umlayezo Wokukhala Kwaphakathi Kwamabili, ubuSulumane. Kungaleso sizathu-ke ukuthi ngehora uqobo lapho abafileyo abavusiweyo benyukela ezulwini njengophawu, “umaye wesithathu” wobuSulumane ufika masinyane. Yingakho u-Isaya esho evesini lokuqala lesahluko seshumi, “Maye” kulabo abakhipha izimiso zokungalungi. “Omaye” besAmbulo ubuSulumane, futhi ubuSulumane buyisahlulelo sokuhlinzeka kukaNkulunkulu, noma ithuluzi, noma induku (Isaya 10:5) uNkulunkulu ayisebenzisayo ukujezisa i-United States ngokuphoqelela ukukhulekelwa kweSonto.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Isahluko samashumi amane nesithupha sika-Isaya sikhomba “inyoni edlayo evela empumalanga” njengokuthi “indoda eyenza icebo lami.” Leyo “ndoda” yiSulumane, futhi ibizwa ngokuthi “ivela ezweni elikude,” ngoba uNkulunkulu “wahlela” ukwahlulela i-United States, bese kuthi emva kwalokho umhlaba, ngenxa yokuphoqelelwa kweSonto, njengoba enza ezikhathini zangaphambili ngeRoma yobuqaba nangamacilongo amane okuqala, bese kuba ngeRoma yobupapa emacilongweni esihlanu nelesithupha “eMaye.” Injongo Yakhe ku-Isaya isahluko samashumi amane nesithupha ukubiza “inyoni edlayo evela empumalanga,” futhi wazisa abantu Bakhe abafisa ukuqonda icebo nenjongo Yakhe ukuthi: “Khumbulani izinto zangaphambili zasendulo; ngokuba mina nginguNkulunkulu, akakho omunye; mina nginguNkulunkulu, akakho onjengami, ngimemezela ukuphela kusukela ekuqaleni, nasezikhathini zasendulo izinto ezingakenzeki, ngithi, Icebo lami liyakuma, futhi ngiyakwenza konke ukuthanda kwami.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

Evesini lesithathu esahlukweni seshumi sika-Isaya, u-Isaya ubhala phansi imibuzo emithathu ebalulekile:

> And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

> Niyakwenzenjani ngosuku lokuhanjelwa, nasenchithakalweni eyakuvela kude? niyobalekelaphi ukuze nithole usizo? futhi niyokushiyaphi inkazimulo yenu? Isaya 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Umbuzo wokugcina uveza ukuthi izwe elikhazimulayo lilahlekelwa yinkazimulo yalo ngesimemezelo esingalungile. Inkazimulo ye-United States ngumThethosisekelo, ogumbuqelwa ngokuphelele emthethweni weSonto.

> “And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

> “Futhi uMthethosisekelo uqinisekisa kubantu ilungelo lokuzibusa, uhlinzeka ngokuthi abamele abakhethwe ngevoti labantu bayomisa futhi baphathe imithetho. Inkululeko yokholo lwenkolo nayo yanikezwa, wonke umuntu evunyelwe ukukhonza uNkulunkulu ngokuyala kukanembeza wakhe. UbuRiphabhulikhi nobuProthestani baba yizimiso eziyisisekelo zesizwe. Lezi zimiso ziyimfihlo yamandla nokuchuma kwaso.” The Great Controversy, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Yisisekelo soMthethosisekelo esikhomba inkazimulo eshiywa othulini emthethweni weSonto.

> “When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

> “Lapho isizwe uNkulunkulu asisebenzele ngendlela emangalisayo kangaka, naphezu kwaso asabalalisa isihlangu soMandla onke, sishiya izimiso zobuProthestani, futhi ngomthetho waso sinikeza ukwesekwa nokuqinisa ubuRoma ngokunciphisa inkululeko yenkolo, khona-ke uNkulunkulu uyakusebenza ngamandla Akhe uqobo ngenxa yabantu Bakhe abathembekileyo. Ubushiqela baseRoma buyakwenziwa, kodwa uKristu uyisiphephelo sethu.” Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

Esimemezelweni sika-Isaya “esingalungile,” okuyiso umthetho weSonto, inkazimulo ye-United States iyaphela, futhi ngokushesha siphendula umbuzo wesibili ka-Isaya njengoba sibalekela ngokwesiprofetho eZizweni Ezihlangene, enhlanganweni yamakhosi ayishumi yesAmbulo isahluko seshumi nesikhombisa, ukuze sithole usizo lokubhekana nokuhlasela kwe-Islamo ko-“Maye” wesithathu. Umbuzo wokuqala kuleyo mibuzo emithathu ukhomba isimo sencithakalo yomthetho weSonto ebangela ukuba i-United States iqale umsebenzi wayo olandelayo wokuphoqa umhlaba wonke ukuba wamukele ukuhlanganiswa kwebandla nombuso, njengoba kumelwe ukuhlanganiswa kweZizwe Ezihlangene neBandla lamaKatolika, upapa ephethe lobo budlelwane obungcwele. Leyo ncithakalo uyibiza ngokuthi “usuku lokuhanjelwa”. Wonke lawa maqiniso esiprofetho ahambisana nenkonzo yokunikezelwa kwesithombe segolide sikaNebukadinesari.

We will continue chapter three of Daniel in the next article.

Sizoqhubeka ngesahluko sesithathu sikaDaniyeli esihlokweni esilandelayo.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

> “Emlandweni kaNebukadinesari noBelishasari, uNkulunkulu ukhuluma kubantu banamuhla. Ukulahlwa okuyokwehlela abakhileyo emhlabeni ngalolu suku kuyoba ngenxa yokwenqaba kwabo ukukhanya. Ukulahlwa kwethu ekwahlulelweni angeke kube umphumela wokuthi siphile ephutheni, kodwa kuyoba ngenxa yokuthi siyishaye indiva amathuba athunyelwe yiZulu okuthola iqiniso. Izindlela zokwazi iqiniso kahle zifinyeleleka kubo bonke; kodwa, njengenkosi ezitika ngokunethezeka nenobugovu, sinaka kakhulu izinto ezithokozisa indlebe, nezijabulisa iso, nezenelisa ulwanga, kunalezo ezicebisa ingqondo, okuyingcebo yobunkulunkulu yeqiniso. Kungenxa yeqiniso ukuthi singaphendula umbuzo omkhulu othi, ‘Kumelwe ngenzeni ukuze ngisindiswe?’” Bible Echo, September 17, 1894.

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