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# The Book of Daniel - Number Seventy-Two

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisikhombisa Nambili

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

Ukuhlanganiswa Okungokwesiprofetho: Kusukela Ekuhlukaneni Kuka-Israyeli Wasendulo Kuye Ekupheleni Kwe-United States

Author

Jeff Pippenger

Published

February 5, 2024

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

Ubufakazi bokuhlubuka kukaJerobowamu futhi buyimbali yokwehlukana kuka-Israyeli wasendulo waba yizizwe ezimbili. Umbuso wasenyakatho owawakhiwe izizwe eziyishumi wawaziwa ngokuthi u-Israyeli, noma ngezinye izikhathi u-Efrayimi, kanti umbuso waseningizimu wawaziwa ngokuthi uJuda. Ngesikhathi sikaHezekeli, umbuso wawusuyimibuso emibili iminyaka eminingi kakade, futhi esahlukweni samashumi amathathu nesikhombisa, uHezekeli wanikwa isiprofetho esiveza ukuthi le mibuso emibili yayizophinde ibe yisizwe esisodwa futhi. Leso siprofetho sagcwaliseka emlandweni wokuqala wesilo somhlaba (i-United States), futhi sigcwaliseka okokugcina ekupheleni kwe-United States, ngoba uJesu ngaso sonke isikhathi ufanekisa ukuphela kwento, ngesiqalo sento.

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

Ukuvukela kukaJerobowamu ngesikhathi u-Israyeli ehlukaniswa waba imibuso emibili, kumelela ukuvukela ekuqaleni kwe-United States, futhi futhi ekugcineni kwe-United States. Ukuvukela ekuqaleni nasekugcineni kwe-United States kuhlanganisa ukuhlanganiswa kwemibuso emibili. IsAmbulo isahluko seshumi nesishiyagalombili, njengoba sicashunwe ngokuphindaphindiwe emibhalweni kaDadewethu White kulezi zindatshana, simelela izimemo ezimbili eziya emasontweni. Izizwe ezimbili ezihlanganiswayo ngesikhathi sehora lenhlekelele yomthetho weSonto yilezo eziyizinkulungwane eziyikhulu namashumi amane nane, nomunye umhlambi kaNkulunkulu osaseBabiloni.

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

Izizwe ezimbili ezahlanganiswa emlandweni wamaMillerite kwakunguJuda no-Efrayimi. Zahlanganiswa lapho intukuthelo ngayinye emelene nale mibuso emibili, ngokulandelana kwayo, iphela ngo-1798 bese kuthi emuva kwalokho ngo-1844. Igama elithi “futhi” kuHezekeli isahluko samashumi amathathu nesikhombisa lisivumela ukuba siqiniseke ngalokhu kusetshenziswa. Igama elithi “futhi” lisho ukubeka umlayezo olandela “futhi” phezu komlayezo owandulela igama elithi “futhi.”

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

> Izwi leNkosi lafika kimi futhi, lathi: Ngaphezu kwalokho, ndodana yomuntu, zithathele induku eyodwa, ubhale phezu kwayo ukuthi: OkaJuda, nowabantwana bakwa-Israyeli abangabangane bakhe; bese uthatha enye induku, ubhale phezu kwayo ukuthi: OkaJosefa, induku ka-Efrayimi, nowayo yonke indlu yakwa-Israyeli abangabangane bakhe; uzihlanganise zibe yinduku eyodwa; ziyakuba yinye esandleni sakho. Hezekeli 37:15–17.

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

UEzekiyeli usebenzisa isimiso sesiprofetho sokuphindaphinda nokwandisa lapho ethi, “futhi.” UHezekiyeli kufanele athathe izinti ezimbili, esisodwa sibe ngesikaJuda nesinye sibe ngesika-Efrayimi, athathe nesiprofetho esifanekiswe ngalezo zinti ezimbili asibeke phezu kwesiprofetho esandulelayo. Umfanekiso wesiprofetho wangaphambilini waqala evesini lokuqala lapho uHezekiyeli ethwalwa wayiswa esigodini samathambo omile afileyo.

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

> Isandla seNkosi saba phezu kwami, yangikhipha ngoMoya weNkosi, yangibeka phakathi kwesigodi esasigcwele amathambo. Yangidlulisa kuwo nxazonke; bheka, ayemaningi kakhulu esigodini esivulekile; futhi, bheka, ayesomile kakhulu. Yase ithi kimi: Ndodana yomuntu, lawa mathambo angaphila na? Ngaphendula ngathi: O Nkosi Nkulunkulu, wena uyakwazi. Yaphinda yathi kimi: Profetha phezu kwala mathambo, uthi kuwo: Nina mathambo omile, yizwani izwi leNkosi. Isho kanje iNkosi uNkulunkulu kula mathambo: Bhekani, ngiyakungenisa umoya kini, niphile; ngiyakunibeka imisipha, nginikhuphulele inyama, nginimboze ngesikhumba, ngifake umoya kini, niphile; khona niyakukwazi ukuthi mina ngiyiNkosi. Ngakho ngaprofetha njengalokho ngangiyaliwe; kwathi ngisaprofetha, kwaba khona umsindo, bheka, kwaba khona ukuzamazama, amathambo eza ndawonye, ithambo ethambo lalo. Ngase ngibona, bheka, imisipha nenyama kwakhuphuka phezu kwawo, isikhumba sawamboza ngaphezulu; kodwa kwakungekho moya kuwo. Wayesethi kimi: Profetha emoyeni, profetha, ndodana yomuntu, uthi emoyeni: Isho kanje iNkosi uNkulunkulu; Woza uvela emimoyeni yomine, wena moya, uphephe phezu kwalaba ababuleweyo, ukuze baphile. Ngakho ngaprofetha njengalokho engiyale ngakho, umoya wangena kubo, baphila, bema ngezinyawo zabo, baba yibutho elikhulu kakhulu. Wayesethi kimi: Ndodana yomuntu, lawa mathambo ayindlu ka-Israyeli yonke; bheka, bathi: Amathambo ethu omile, ithemba lethu liphelile; sinqunyiwe ngokwethu. Ngakho profetha uthi kubo: Isho kanje iNkosi uNkulunkulu: Bhekani, nina bantu bami, ngiyawavula amathuna enu, nginikhuphule emathuneni enu, nginilethe ezweni lakwa-Israyeli. Niyakwazi ukuthi mina ngiyiNkosi, lapho sengiwavulile amathuna enu, nina bantu bami, senginikhuphule emathuneni enu. Ngiyafaka uMoya wami kini, niphile, nginibeke ezweni lenu; khona niyakukwazi ukuthi mina, iNkosi, ngikhulumile ngakwenzile, isho iNkosi. Hezekeli 37:1–14.

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

Kusukela ekuqaleni kwalezi zihloko, sibonisile ukuthi isigodi samathambo afileyo simelela abantu bakaNkulunkulu ezinsukwini zokugcina, nokuthi umlayezo wemimoya emine obenza beme ngezinyawo zabo njengempi enamandla, ungumlayezo Wokukhala Kwaphakathi Kobusuku ochaza ubuSulumane bobuMaye besithathu. USister White uchaza la mathambo njengabantu bakaNkulunkulu.

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

> “Ngibeka phansi ipeni lami, ngiphakamise umphefumulo wami ngomthandazo, ukuze iNkosi iphefumulele phezu kwabantu bayo abahlehla emuva, abanjengamathambo omile, ukuze baphile.” General Conference Bulletin, February 4, 1893.

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

Sibonisile ezihlokweni ezedlule ukuthi umlayezo wesiprofetho owawukhomba uJulayi 18, 2020, wawuyiphutha, nokuthi leso simemezelo samanga saba uphawu lokufika kokudumazeka kokuqala nesikhathi sokulibala emzekelisweni wezintombi eziyishumi. Nakuba isimemezelo sesikhathi sasivumelekile ngesikhathi samaMillerite, emva kuka-1844 kwakungasekho omunye umlayezo owawuzobekwa phezu kwesikhathi. Ngesikhathi i-Future for America yenza isimemezelo sikaJulayi 18, 2020, yabuyela emuva emlandweni lapho isimemezelo sesikhathi sasamukelekile khona, futhi ngokwenza lokho yona yona, yabulawa emgwaqweni wedolobha elikhulu lesAmbulo isahluko seshumi nanye. Ifile emgwaqweni, yabe isidinga ukuvuswa, njengoba kwaba njalo ngofakazi ababili emva kwezinsuku ezintathu nengxenye.

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

> “Amathambo omileyo adinga ukuphefulelwa nguMoya oNgcwele kaNkulunkulu, ukuze aphile abe senyakazweni, sengathi kungokuvuka kwabafileyo.” Bible Training School, December 1, 1903.

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

Ezihlokweni ezedlule sibonisile ukuthi umlayezo wemimoya yomine ovusa ofakazi ababili uyimfundiso yobuSulumane yoMaye wesithathu, nokuthi lowo mlayezo ungumlayezo Wokukhala Kwaphakathi Nobusuku wezinsuku zokugcina. UHezekeli uthi, “ngaphezu kwalokho,” futhi ngokwenza kanjalo wabonisa ukuthi ngesikhathi somlando esifanekisa ukumenyezelwa Kokukhala Kwaphakathi Nobusuku, izinduku ezimbili, enye imelelwa njengo-Efrayimi nenye njengoJuda, kwakufanele zihlanganiswe zibe yinto eyodwa futhi zibe yisizwe esisodwa. Umfanekiso wezintombi eziyishumi uyagcwaliseka ezinsukwini zokugcina, “ngokwezinhlamvu zawo uqobo,” njengoba wagcwaliseka emlandweni wamaMillerite. Esikhathini lapho Ukukhala Kwaphakathi Nobusuku kwagcwaliseka emlandweni wamaMillerite, futhi futhi ekugcwalisekeni kwezinsuku zokugcina, “izinduku ezimbili” zazihlanganiswa futhi ziyohlanganiswa zibe munye.

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

Izinduku ezimbili zazimelela imibuso yasenyakatho (u-Efrayimu) neyaseningizimu (uJuda) yakwa-Israyeli wasendulo. Siphinde sabonisa ukuthi uWilliam Miller wayefanekiselwa ngu-Eliya, nokuthi phakathi neminyaka emithathu nengxenye yesomiso u-Eliya waya kumfelokazi waseZarefathi.

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

> Izwi leNkosi lase lifika kuye, lathi: Sukuma, uye eSarefati, elingeleSidoni, uhlale khona; bheka, ngiyale umfelokazi wakhona ukuba akondle. Wayesesukuma, waya eSarefati. Kwathi efika esangweni lomuzi, bheka, umfelokazi wayekhona ebutha izinkuni; wambiza, wathi kuye: Ngicela ungilethele amanzi amancane ngesitsha, ukuze ngiphuze. Kwathi esaya ukuwalanda, waphinda wambiza, wathi: Ngicela ungilethele nesiqephu esincane sesinkwa esandleni sakho. Wayesethi: Kuphila kweNkosi uNkulunkulu wakho, anginalo iqebelengwane, kuphela idlanzana lempuphu embizeni, namafutha amancane embizeni encane; bheka, ngibutha izinkuni ezimbili, ukuze ngingene ngikulungisele mina nendodana yami, sidle, bese sifa. U-Eliya wayesethi kuye: Ungesabi; hamba wenze njengokusho kwakho; kodwa qala ungenzela khona iqebelengwane elincane, ulilethe kimi, bese emva kwalokho wenzela wena nendodana yakho. Ngokuba isho kanje iNkosi uNkulunkulu ka-Israyeli ukuthi: Imbiza yempuphu ayiyikuphela, nembiza encane yamafutha ayiyikuphela, kuze kube usuku iNkosi ethumela ngalo imvula emhlabeni. Wayesehamba, wenza njengokusho kuka-Eliya; yena naye nendlu yakhe badla izinsuku eziningi. 1 AmaKhosi 17:8–15.

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

“Izinsuku eziningi” kulesi siqephu ziyiminyaka emithathu nengxenye u-Ahabi afuna ngayo u-Eliya, futhi zimelela iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokushushisa kobupapa. Mayelana “nezinsuku eziningi” zokushushisa kobupapa, uJesu wathi:

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

> Futhi ngaphandle kokuba lezo zinsuku zifushanisiwe, akukho nyama eyakusindiswa; kodwa ngenxa yabakhethiweyo lezo zinsuku ziyakufushaniswa. Mathewu 24:22.

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

USista White uveza ngokuqondile ukuthi ukubizwa kukaJesu kokuthi “lezo zinsuku” kubhekisela enkathini yokushushiswa kobupapa.

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

> “Ukushushiswa kwebandla akuzange kuqhubeke kuyo yonke inkathi yeminyaka eyi-1260. UNkulunkulu, ngesihawu kubantu baKhe, wafinyeza isikhathi sokuvivinywa kwabo ngomlilo. Ekhuluma kusengaphambili ‘ngosizi olukhulu’ olwaluzokwehlela ibandla, uMsindisi wathi: ‘Uma lezo zinsuku bezingefinyezwanga, bekungeke kusinde muntu: kodwa ngenxa yabakhethiweyo lezo zinsuku ziyofinyezwa.’ Mathewu 24:22. Ngethonya leNguquko, ukushushiswa kwanqanyulwa ngaphambi kuka-1798.” The Great Controversy, 266, 267.

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

“Izinsuku eziningi” u-Eliya ondliwa ngazo ngumfelokazi, zaziyizo futhi “izinsuku eziningi” zokushushiswa kobupapa ezakhonjwa nguDaniyeli.

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

> Futhi labo abaqondayo phakathi kwabantu bayakufundisa abaningi; nokho bayakuwa ngenkemba, nangelangabi, nangokuthunjwa, nangokuphangwa, izinsuku eziningi. Manje lapho sebewile, bayakusizwa ngosizo oluncane; kodwa abaningi bayakunamathela kubo ngokubabusisa ngamazwi ayisicaba. Futhi abanye babo abaqondayo bayakuwa, ukuze bavivinywe, bahlanzwe, benziwe mhlophe, kuze kube yisikhathi sokuphela; ngokuba kusese ngesikhathi esimisiwe. Daniyeli 11:33–35.

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

“isikhathi sokuphela,” esiphinde sibe “yisikhathi esimisiweyo” emavesini, kwakungu-1798, futhi sabonakalisa ukuphela kokushushiswa kobupapa, njengoba kwakufanekisiwe esikhathini sika-Eliya nomfelokazi waseZarefati. Kulo mlando umfelokazi, emele ibandla elingendile, waqondwa njengebandla elisehlane esahlukweni seshumi nambili sencwadi yeSambulo. Wayebutha izinkuni ezimbili, hhayi ukhuni olulodwa noma izinkuni eziyishumi, kodwa ezimbili. UHezekeli wayezakuthatha izinkuni ezimbili, olunye olombuso wasenyakatho wakwa-Israyeli nolunye olombuso waseningizimu wakwa-Israyeli, azihlanganise ukuze zibe lukhuni olulodwa. Leyo mibuso yomibili yayihlakazekile iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, kodwa isithembiso sikaNkulunkulu sasithi Uyoyibutha. Owesifazane wayebutha lezo zinkuni ezimbili ezazizohlanganiswa, futhi wayekwenza lokho “kuze kube lusuku iNkosi ithumela ngalo imvula emhlabeni.”

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

Usuku lapho iNkosi yathumela “imvula” lwalukhomba uMemezelo Waphakathi Kobusuku emlandweni wamaMillerite, olafinyelela esiphethweni salo ngo-Okthoba 22, 1844, lapho isiThunywa sesiVumelwano safika ngokuzumayo ethempelini Ayelakhe kusukela ngo-1798 (ukuphela kokuthukuthela kokuqala), kwaze kwaba ngu-Okthoba 22, 1844 (ukuphela kokuthukuthela kokugcina). Ngaleso sikhathi, umlayezo kaMemezelo Waphakathi Kobusuku, omelwe emfanekisweni kaHezekeli wesigodi samathambo, wagcwaliseka, lapho izinduku ezimbili zemibuso yasenyakatho neyaseningizimu zahlanganiswa ukuze kwakhiwe isizwe esisodwa, esinenkosi eyodwa, ngokuba ngo-Okthoba 22, 1844, uKristu weza phambi kukaYise futhi wamukela umbuso.

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

> “Ukuza kukaKristu njengomPristi wethu oMkhulu endaweni engcwele kakhulu, ngenxa yokuhlanzwa kwendlu engcwele, okuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, okwabikezelwa nguMalaki, kuyizincazelo zesenzakalo esifanayo; futhi lokhu kumelwe futhi ukuza komkhwenyana emshadweni, okwachazwa nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.

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

UKristu wamukela umbuso ngo-Okthoba 22, 1844, njengoba kukhonjisiwe kuDaniyeli.

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

> Ngabona emibonweni yasebusuku, futhi, bheka, ofana neNdodana yomuntu weza ngamafu ezulu, weza koMdala wezinsuku, bamsedlisa phambi kwakhe. Wanikezwa ukubusa, nenkazimulo, nombuso, ukuze bonke abantu, izizwe, nezilimi bamkhonze; ukubusa kwakhe kungukubusa okuphakade, okungayikudlula, nombuso wakhe ungowokungayikubhujiswa. Daniyeli 7:13, 14.

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

Lapho izinduku ezimbili zikaHezekeli zihlanganiswa zibe yinto eyodwa, ziba nenkosi eyodwa phezu kwazo.

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

> Inceku yami uDavide iyakuba yinkosi phezu kwabo; bonke bayakuba nomalusi munye; bayakuhamba futhi ezahlulelweni zami, bagcine izimiso zami, bazenze. Bayakuhlala ezweni engalinika inceku yami uJakobe, lapho oyihlo bahlala khona; bayakuhlala kulo, bona, nabantwana babo, nabantwana babantwana babo kuze kube phakade; inceku yami uDavide iyakuba yisikhulu sabo kuze kube phakade. Hezekeli 37:24, 25.

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

Bonke abaprofethi bayavumelana omunye nomunye, futhi inkosi uDavide inguKristu owafika phambi kukaYise ngo-Okthoba 22, 1844, wemukela umbuso owawuqoqwe ndawonye ezindukwini ezimbili zakwa-Israyeli (umbuso wasenyakatho) noJuda (umbuso waseningizimu). Ukuhlakazeka kwale mibuso emibili kwaphela phakathi neminyaka engamashumi amane nesithupha kusukela ngo-1798 kuya ku-1844, njengoba uKristu evusa ithempeli elalichithakele nelalicindezelwe phansi. Lapho eselivusile ithempeli, khona-ke weza masinyane ethempelini lakhe njengoMthunywa Wesivumelwano, ekugcwalisekeni kukaMalaki isahluko sesithathu. UHezekeli uyavumelana nalelo qiniso, ngokuba bonke abaprofethi bayavumelana omunye nomunye.

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

> “Futhi inceku yami uDavide iyakuba yinkosi phezu kwabo; futhi bonke bayakuba nomalusi munye; bayakuhamba futhi ngezahlulelo zami, bagcine izimiso zami, bazenze. Bayakuhlala ezweni engalinika uJakobe inceku yami, lapho oyihlo bahlala khona; yebo, bayakuhlala kulo, bona, nabantwana babo, nabantwana babantwana babo kuze kube phakade; inceku yami uDavide iyakuba yisikhulu sabo kuze kube phakade. Futhi ngiyakwenza nabo isivumelwano sokuthula; siyakuba yisivumelwano esiphakade kubo; ngiyobabeka, ngibandise, ngimise nendlu yami engcwele phakathi kwabo kuze kube phakade. Nethabernakele lami liyakuba nabo futhi; yebo, ngiyakuba nguNkulunkulu wabo, nabo bayakuba ngabantu bami.” Hezekeli 37:24–27.

It is Christ that erects the temple.

NguKristu owakha ithempeli.

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

> Ukhulume kuye, uthi: “Usho kanje uJehova wamabandla, uthi: Bheka, indoda egama layo linguHlumela; iyakuhluma endaweni yayo, yakhe ithempeli likaJehova; yebo, yona uqobo lwayo iyakulakha ithempeli likaJehova; iyakuthwala inkazimulo, ihlale ibuse esihlalweni sayo sobukhosi; ibe ngumpristi esihlalweni sayo sobukhosi; neseluleko sokuthula siyakuba phakathi kwazo zombili. Imiqhele iyakuba ngekaHelemi, nekaThobiya, nekaJedaya, nekaHeni indodana kaZefaniya, ibe yisikhumbuzo ethempelini likaJehova. Abakude bayakuza bakhe ethempelini likaJehova, nazi ukuthi uJehova wamabandla ungithumile kini. Lokhu kuyakwenzeka, uma nilalela nokulalela izwi likaJehova uNkulunkulu wenu.” Zakariya 6:12–15.

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

UKristu uyiGatsha, futhi Waziveza ngokuthi uma bebhidliza ithempeli Lakhe, Wayeyolivusa ngezinsuku ezintathu; amaJuda aphendula ngokuthi kwathatha iminyaka engamashumi amane nesithupha ukwakha ithempeli.

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

> Khona-ke abaJuda baphendula bathi kuye: Yisiphi isibonakaliso osibonisa sona kithi, njengoba wenza lezi zinto na? UJesu waphendula wathi kubo: Bhidlizani leli thempeli, futhi ngezinsuku ezintathu ngiyakulivusa. Khona abaJuda bathi: Leli thempeli lakhiwa iminyaka engamashumi amane nesithupha, wena-ke uyakulivusa ngezinsuku ezintathu na? Johane 2:18–20.

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

UKristu wayekhuluma ngomzimba waKhe kuleso siqephu, kodwa bonke abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunangezinsuku ababephila kuzo. Ukuvuka kukaKristu ngosuku lwesithathu kwakumela ukuvuka kwamathambo afileyo ngesikhathi sokuthululwa kukaMoya oNgcwele esiKhaleni Saphakathi Nobusuku. Imvula eyisihloko sobufakazi buka-Eliya yabonakaliswa ngesikhathi sokufinyelela esicongweni kokubhekana kwakhe nabaprofethi bakaBali no-Ashitaroti. Kwase kuboniswa ngaleso sikhathi ukuthi uNkulunkulu ka-Eliya wayenguNkulunkulu weqiniso, nokuthi futhi u-Eliya wayengumprofethi weqiniso.

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

Ekufikeni kokudumala kokuqala, kwabonakaliswa ukuthi amaProthestani ayesebe ngabaprofethi bamanga, njengoba kwakufanekiselwe ngabaprofethi bakaBali no-Ashitaroti. Kwase kuqala isikhathi sokulibala, esaholela esigijimisweni soKukhala Kwaphakathi Kwamabili, esaholela ekutheni uKristu eze ngokuzumayo ethempelini laKhe. UKukhala Kwaphakathi Kwamabili kufanekiselwa ngumyalezo kaHezekeli oletha amathambo ukuba avuke abe yibutho elikhulu elinamandla. Ngaphezu kwalokho, phakathi naleso sikhathi (iminyaka engamashumi amane nesithupha), izinduku ezimbili kwakufanele zihlanganiswe zibe yinto eyodwa ukuze kuvele isizwe esisodwa, esinenduna eyodwa.

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

> Izwi leNkosi lafika kimi futhi, lathi, “Ngaphezu kwalokho, ndodana yomuntu, zithathele induku eyodwa, ubhale kuyo ukuthi, ‘NgekaJuda, nangezabantwana bakwa-Israyeli abangabalingani bakhe’; bese uthatha enye induku, ubhale kuyo ukuthi, ‘NgekaJosefa, induku ka-Efrayimi, nangayo yonke indlu yakwa-Israyeli abangabalingani bakhe’; uzihlanganise, enye nenye, zibe yinduku eyodwa; futhi ziyakuba yinye esandleni sakho. Kuthi lapho abantwana babantu bakini bekhuluma kuwe, bethi, ‘Awuyikusitshela yini ukuthi usho ukuthini ngalezi zinto na?’ uthi kubo, ‘Isho kanje iNkosi uJehova ukuthi: Bhekani, ngiyakuyithatha induku kaJosefa, esesandleni sika-Efrayimi, nezizwe zakwa-Israyeli abangane bakhe, ngizibeke kanye nayo, yebo, kanye nenduku kaJuda, ngizenze zibe yinduku eyodwa, futhi ziyakuba yinye esandleni sami.’ Izinduku obhala kuzo ziyakuba sesandleni sakho phambi kwamehlo abo. Uthi kubo, ‘Isho kanje iNkosi uJehova ukuthi: Bhekani, ngiyakubathatha abantwana bakwa-Israyeli phakathi kwezizwe, lapho beye khona, ngibaqoqe nxazonke zonke, ngibalethe ezweni labo siqu; ngibenze babe yisizwe esisodwa ezweni, phezu kwezintaba zakwa-Israyeli; nenkosi eyodwa iyakuba yinkosi kubo bonke; futhi abayikuba yizizwe ezimbili futhi, futhi abayikuphinde bahlukaniswe babe yimibuso emibili nakanye; futhi abayikuzingcolisa futhi ngezithombe zabo, noma ngezinto zabo eziyizinengiso, noma nganoma yiziphi iziphambeko zabo; kodwa ngiyakubasindisa kuzo zonke izindawo zabo zokuhlala lapho bonile khona, ngibahlanze; kanjalo bayakuba ngabantu bami, nami ngiyakuba nguNkulunkulu wabo.’ Hezekeli 37:15–23.

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

Izinduku ezimbili umfelokazi ayebaziqoqa ngaphambi kwemvula ka-Eliya ngesikhathi seMidnight Cry, zaziyimibuso yakwa-Israyeli yasenyakatho neyaseningizimu eyayihlakazekile futhi eyayizobuthaniswa ibe yisizwe esisodwa ngo-Okthoba 22, 1844, lapho kwaqala khona uSuku lokuBuyisana oluyisifaniso sangempela, ngokuba isithembiso sasiwukuthi ngaleso sikhathi uNkulunkulu “uyobahlanza.” Lokho kuhlanzwa, okumelela uKwahlulelwa koPhenyisiso, kwaqala ngaleso sikhathi. Lokho kubuthaniswa kwezinduku ezimbili kumelwe kuqondwe ngokunembile, ngokuba uNkulunkulu njalo ufanekisa ukuphela kwento ngokuqala kwento.

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

Ngo-1844 kwaba ukuphela kwemibuso emibili yakwa-Israyeli, ngoba ngaleso sikhathi yayisibe umbuso owodwa, u-Israyeli womoya, futhi kusukela kuleso sikhathi yayisizoba yisizwe esisodwa kuphela. Lowo mlando wabonakaliswa ngomlando wokuqala lapho yayisibe izizwe ezimbili, okuwumlando wokuvukela kukaJerobowamu.

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

Umlando wohlelo lukaJerobowamu lokukhulekela olungelona olweqiniso kufanele futhi uvezwe ekupheleni kombuso wakhe. Ukuhlubuka kuka-Aroni ekuqaleni kuka-Israyeli wasendulo nokuhlubuka kukaJerobowamu ekuqaleni kombuso wasenyakatho, kumele ukuhlubuka kuka-1863, futhi u-1863 uqondakala ngokucacile kuphela lapho ukuphela kombuso kaJerobowamu, njengoba kumelwe ukuhlanganiswa kwezinti ezimbili, nakho kubekwa phezu kuka-1863. Kungaleso sikhathi lapho u-1863 ubonakala ngokucacile njengomelwe yisizukulwane esamisa umfanekiso womhawu.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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

> “Kodwa lo mfanekiso wamathambo omile awusebenzi ezweni kuphela, kodwa usebenza nakulabo ababusiswe ngokukhanya okukhulu; ngoba nabo banjengamathambo esigodini. Banokuma kwabantu, uhlaka lomzimba; kodwa abanakho ukuphila komoya. Kodwa umfanekiso awawashiyi amathambo omile ehlanganiswe ndawonye nje abe yizimo zabantu; ngoba akwanele ukuba kube khona ukuvumelana kwezitho nezimo zobuso. Umoya wokuphila kumelwe uphilise imizimba, ukuze ime iqonde, igxumele emsebenzini. Lawa mathambo amele indlu ka-Israyeli, ibandla likaNkulunkulu, futhi ithemba lebandla liyithonya eliphilisayo loMoya oNgcwele. INkosi kumelwe iphefumulele phezu kwamathambo omile, ukuze aphile.

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

> “UMoya kaNkulunkulu, ngamandla awo aphilisayo, kumelwe abe kuwo wonke umuntu osebenzayo, ukuze yonke imisipha nemithambo yomoya kube sekusebenzeni. Ngaphandle kukaMoya oNgcwele, ngaphandle komoya kaNkulunkulu, kuba khona ubuthakathaka bonembeza, nokulahleka kokuphila komoya. Abaningi abangenakho ukuphila komoya banamagama abo ezincwadini zebandla, kodwa abalotshiwe encwadini yokuphila yeWundlu. Bangase bahlanganiswe nebandla, kodwa kabamunye neNkosi. Bangase bakhuthale ekwenzeni uhlelo oluthile lwemisebenzi, futhi bangase babhekwe njengabantu abaphilayo; kodwa abaningi baphakathi kwalabo ‘abanegama lokuthi uyaphila, kanti ufile.’”

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

> “Ngaphandle kokuba kube khona ukuphenduka kweqiniso komphefumulo kuNkulunkulu; ngaphandle kokuba umoya ophilisayo kaNkulunkulu uvuselele umphefumulo ekuphileni ngokomoya; ngaphandle kokuba labo abathi bayavuma iqiniso baqhutshwe yisimiso esizalwe yizulu, abazalwanga ngembewu engenakonakala ephilayo nehlala kuze kube phakade. Ngaphandle kokuba bathembele ekulungeni kukaKristu njengokuphepha kwabo okuwukuphela kwako; ngaphandle kokuba balingise isimilo saKhe, basebenze ngomoya waKhe, banqunu, abagqokile ingubo yokulunga kwaKhe. Abafileyo bavame ukwenziwa badluliswe njengabaphilayo; ngoba labo abasebenza lokho abakubiza ngokuthi ukusindiswa ngokwemibono yabo siqu, abanaye uNkulunkulu osebenza kubo ukuba bathande nokwenza intando yaKhe enhle.”

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

> “Leli qembu limelwe kahle isigodi samathambo omileyo uHezekeli asibona embonweni.” Review and Herald, January 17, 1893.

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