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# The Book of Daniel - Number Four

Incwadi kaDaniyeli - Inombolo Yesine

The Plummet

Intambo Yokuhlola

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Sikhuluma “ngezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha njengoba zivezwa encwadini kaDaniyeli. Senza lokhu ngoba esinye sezici zesiprofetho salezo “zikhathi eziyisikhombisa” ukuthi zimelela “itshe lokukhubekisa” abakhi abalilahla. Ngichaza itshe lokukhubekisa elimelelwa emiBhalweni njengeqiniso elingabonakala, kodwa elingabonwa. Kulabo abalibonayo, liyigugu; kodwa kulabo abangaliboni, aliyona nje into abakhubeka ngayo kuphela, kodwa liyitshe elibagaya libenze impuphu.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Ngesikhathi uKristu eveza itshe abalakhi abalilahla, wakhombisa ukuthi itshe legumbi liyakuba “yinhloko” yegumbi. Umlayezo wetshe elaliwe emiBhalweni uhlala uhlobene nokuthi uNkulunkulu wedlula kubantu besivumelwano sangaphambili, kuyilapho ngesikhathi esifanayo uNkulunkulu engena esivumelwaneni nabantu ababengakaze ngaphambili babe ngabantu bakaNkulunkulu.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> UJesu wathi kubo: Anikaze yini nifunde emibhalweni ukuthi: Itshe abalakhayo abalinqabayo, yilo eselibe yinhloko yegumbi; lokhu kwenziwe yiNkosi, futhi kuyamangalisa emehlweni ethu na? Ngakho-ke ngithi kini: Umbuso kaNkulunkulu uyakusithathwa kini, unikezwe isizwe esithela izithelo zawo. Futhi noma ubani oyakuwa phezu kwaleli tshe uyakwephuka; kepha loba ngubani eliyakuwa phezu kwakhe, liyamchoboza abe yimpuphu. Mathewu 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

“Isiprofetho sesikhathi” sokuqala uWilliam Miller aholelwa kuso yizingelosi ezingcwele, kwakuyileso “sezikhathi eziyisikhombisa” sikaLevitikusi amashumi amabili nesithupha. Ubu-Adventism baseLawodikeya baqala inqubo yokudiliza amaqiniso ayisisekelo iNkosi eyawahlanganisa ngenkonzo kaMiller ngokwenqaba okokuqala ngqa lokho uMiller akutholayo. Yebo, noma yimuphi umfanekiso wesiprofetho wesisekelo esingcwele ungumfanekiso kaKristu, yena ongu “Itshe”, ngakho ukwenqatshwa “kwezikhathi eziyisikhombisa” ngo-1863 akukhombisi kuphela ukuqala kwenqubo yokwenqaba amaqiniso ayisisekelo, kodwa futhi kumela ukwenqatshwa kukaKristu. Njengasebufakazini bukaKristu ngetshe elaliwa, noPetru futhi uveza ukuthi esinye seziprofetho ezixhumene netshe lesisekelo ukuthi ekugcineni laliyoba “yinhloko yegumbi”.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Ngakho-ke futhi kulotshiwe embhalweni ukuthi: Bhekani, ngibeka eSiyoni itshe legumbi eliyinhloko, elikhethiweyo, eliyigugu; nalowo okholwa kuye kayikujabha. Ngakho-ke kini enikholwayo uyigugu; kepha kwabangalaleliyo, itshe abalinqabayo abakhi, lona selenziwe inhloko yegumbi, futhi laba yitshe lokukhubekisa nedwala lesono kubo abakhubeka ezwini, bengabalaleli; nalokho futhi babemiselwe kona. Kepha nina niyisizukulwane esikhethiweyo, ubupristi bobukhosi, isizwe esingcwele, abantu abakhethekile; ukuze nishumayele udumo lwalowo owanibiza ukuba niphume ebumnyameni ningene ekukhanyeni kwakhe okumangalisayo; enanikade ningebona abantu, kepha manje seningabantu bakaNkulunkulu; eningazuzanga isihe, kepha manje senizuzile isihe. 1 Petru 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Itshe lesisekelo ekuqaleni kwe-Adventism, liba yinhloko yegumbi. U-Isaya uyavumelana noKristu noPetru, futhi u-Isaya usebenzisa itshe lesisekelo ukumela abantu besivumelwano abadlulwayo ukuze kungene abantu abasha besivumelwano. Ebufakazini bakhe umele isigaba esenze isivumelwano nokufa, nasesamukele amanga. Amanga abawamukelayo, ngamanga lawo uPawulu awachazayo njengaletha ukukhohliswa okunamandla phezu kwalabo abenza isivumelwano nokufa, ngoba abazange bamukele uthando lweqiniso.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Ngakho-ke yizwani izwi likaJehova, nina madoda aklolodayo, enibusa lesi sizwe esiseJerusalema. Ngokuba nishilo nathi, Senze isivumelwano nokufa, futhi sivumelene nesihogo; lapho isishayo esichichimayo sidlula, asiyikusifinyelela; ngokuba senze amanga isiphephelo sethu, sazifihla ngaphansi kwamanga: Ngakho-ke isho kanje iNkosi uJehova: Bheka, ngibeka eSiyoni itshe lokuba yisisekelo, itshe elivivinyiweyo, itshe legumbi eliligugu, isisekelo esiqinileyo; okholwayo akayikuphuthuma. Futhi ngiyakubeka ukwahlulela kube yintambo yokukala, nokulunga kube yinsimbi yokumisa mpo; isichotho siyakukhukhula isiphephelo samanga, namanzi achichime phezu kwendawo yokucasha. Nesivumelwano senu nokufa siyakuchithwa, nokuvumelana kwenu nesihogo akuyikuma; lapho isishayo esichichimayo sidlula, khona niyakunyathelwa phansi yiso. Isaya 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

Le “zikhathi eziyisikhombisa” zifihlwe ngaphansi kwamanga, futhi lapho uNkulunkulu edlula abantu baKhe besivumelwano sangaphambili, angene esivumelwaneni nalabo abayinkulungwane eziyikhulu namashumi amane nane, itshe elalake laba yitshe legumbi elaliwa liyokwenyukela ekubeni “yinhloko” yegumbi. Kulabo abaliqondayo leli qiniso, liyigugu, kanti kulabo abangaliziyo, itshe eliba yinhloko yegumbi aligcini ngokubachoboza kuphela, kodwa ngokomfanekiso liba yitshe lesikhumbuzo sabo.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Encwadini kaDaniyeli, esahlukweni sesishiyagalombili nasevesini leshumi nesishiyagalolunye, sithola “ukuphela kokugcina” kokuthukuthela, ngalokho kubonakaliswa ukuthi kumele futhi kube khona “ukuphela kokuqala” kokuthukuthela. Isikhathi esisukela ku-677 BC kuze kube ngu-Okthoba 22, 1844, simelela isikhathi lapho ingcwele (kanye nebandla) kwakuyakunyathelwa phansi. Kodwa ubupapa babuzakuphumelela kuze kube yilapho ukuthukuthela sekupheleliswe, ngokukaDaniyeli isahluko seshumi nanye, nevesi lamashumi amathathu nesithupha. Uma ukuphela kokuthukuthela kwesahluko sesishiyagalombili kumelela ukuphela kwenkathi yesikhathi, khona-ke ukuphela kokuthukuthela kwesahluko seshumi nanye nakho kumelela ukuphela kwenkathi yesikhathi. Yilokhu iBhayibheli elikufundisa ngokucacileyo, nakuba leli qiniso lifihlwe ngamanga yilabo abenze isivumelwano nokufa.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Ukuphela kwakho kokubili ukuthukuthela kumelela ukuphela kwesikhathi esifanayo ngokuphelele, ngokuba kokubili kwakuwukugcwaliseka kwesiqalekiso esifanayo seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili sokuhlakazeka, ukuthunjwa nobugqila. Umbuso wasenyakatho waqala ukuzwa ukuhlakazeka, ukuthunjwa nobugqila “bezikhathi eziyisikhombisa,” lapho ngo-723 BC inkosi yase-Asiriya yabathumba. Umbuso waseningizimu wehlelwa yileso simo esifanayo ngo-677 BC. UJeremiya uqinisekisa leli qiniso.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> U-Israyeli uyimvu ehlakazekile; izingonyama ziyixoshile: kuqala inkosi yase-Asiriya iyigwinyile; ekugcineni lo Nebukadinesari inkosi yaseBabiloni uyiphule amathambo. Jeremiya 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

UJheremiya ukhomba ukwahlulelwa okuqhubekela phambili. Ama-Asiriya asusa umbuso wasenyakatho ngo-723 BC, bese ethatha uManase amyise eBhabhiloni, umuzi wawo omkhulu, ngo-677 BC. Khona-ke uNebukadinesari uthatha uJehoyakimi, ngalokho ephawula ukuqala kweminyaka engamashumi ayisikhombisa yokuthunjwa ngo-606 BC. Bese uNebukadinesari ethatha uZedekiya futhi achithe iJerusalema ngo-586 BC.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Umbuso waseningizimu wawuxwayisiwe ukuthi wawuyobhekana nesiphetho esifanayo naleso sombuso wasenyakatho uma uqhubeka ekuhlubukeni kwawo. Isahlulelo sombuso wasenyakatho sasiyokwenziwa phezu kombuso waseningizimu, futhi uphawu lwaleso sahlulelo lwaluwumucu wokulinganisa owawuzelulwa phezu kukaJuda. Ebufakazini buka-Isaya, kwakumane kubizwe ngokuthi “umucu,” kodwa esigabeni esilandelayo, lowo “mucu” ungowokuthi “umucu waseSamariya.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Ngakho-ke, usho kanje iNkosi uNkulunkulu ka-Israyeli, ithi: Bhekani, ngiletha ububi obunjalo phezu kweJerusalema noJuda, kangangokuthi yilowo nalowo oyokuzwa, zombili izindlebe zakhe ziyokhala. Ngiyokwelula phezu kweJerusalema intambo yokukala yaseSamariya, nentambo yokulinganisa yendlu ka-Ahabi; ngiyesule iJerusalema njengomuntu esula isitsha, esisula, asiphendukise sibheke phansi. Ngiyakulahla insali yefa lami, ngibanikele esandleni sezitha zabo; bayakuba yimpango nokuphanga kuzo zonke izitha zabo; ngenxa yokuthi benze okubi emehlweni ami, bangicasula kusukela osukwini oyise babo bephuma ngalo eGibithe kuze kube yilolu suku. 2 AmaKhosi 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Kunezinkulumo ezimbili zesiprofetho emavesini asanda kucashunwa okufanele zicatshangelwe. Esokuqala ukuluma kwezindlebe, kanti esinye yinsimbi yokumisa mpo. Kula mavesi intambo yaseSamariya nayo ichazwa njengensimbi yokumisa mpo yendlu ka-Ahabi. Intambo kanye nensimbi yokumisa mpo kuyizinsimbi zokwahlulela, ezisetshenziswa enqubweni yokwakha. Kula mavesi, kukhonjiswa ukuthi ukwahlulela okufanayo okwafezwa embusweni osenyakatho, omelwe yiSamariya nendlu ka-Ahabi, kwakuyakwehliselwa phezu kukaJuda neJerusalema. Ngesikhathi isexwayiso sibekwa obala, umbuso osenyakatho wakwa-Israyeli wawusuhlaseliwe, wanqotshwa, wabhujiswa, futhi wathunjelwa ebugqilini. Umlayezo wokwahlulela kukaNkulunkulu ubangela ukuluma kwezindlebe kwalabo abezwa isexwayiso. Kokubili insimbi yokumisa mpo nokuluma kwezindlebe kutholakala kathathu ngakunye emiBhalweni. Kuso sonke isimo, kumela ukuthukuthela kukaNkulunkulu kubantu baKhe uqobo.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> INkosi yafika, yema, yabiza njengakwezinye izikhathi, yathi: Samuweli, Samuweli. USamuweli wase ephendula wathi: Khuluma; ngokuba inceku yakho iyezwa. INkosi yayisithi kuSamuweli: Bheka, ngizokwenza into kwa-Israyeli, okuyakuthi izindlebe zabo bonke abayizwayo zinyenyezele. Ngalolo suku ngiyakuqeda phezu kuka-Eli konke engikukhulumileyo ngendlu yakhe; lapho ngiqala, ngiyakuphetha futhi. 1 Samuweli 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Ukuketulwa kwendlu ka-Eli yisiprofetho esasiyokwenza zombili izindlebe zihlokome kunoma ubani owayesizwa. Ukuhlokoma kwezindlebe, ngesikhathi sikaSamuweli, kufanekisela ukudlula kwendlu ka-Eli. Ukugcwaliseka kwesibikezelo esanikezwa uSamuweli kwakuwukuketulwa kwendlu ka-Eli nokumiswa kukaSamuweli njengomprofethi. USamuweli umelela abantu okuthi, njengoba uPetru esho, esikhathini esedlule babengebona abantu bakaNkulunkulu, kodwa manje sebeyibo, ngoba lapho uSamuweli emiswa njengomprofethi, indlu ka-Eli yabhujiswa. UJeremiya naye umemezela ukwahlulela okumelene nobuholi baseJerusalema okubangela izindlebe zihlokome.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Futhi uthi: Yizwani izwi likaJehova, nina makhosi akwaJuda, nani zakhamuzi zaseJerusalema; usho kanje uJehova Sebawoti, uNkulunkulu ka-Israyeli: Bhekani, ngizoletha okubi phezu kwale ndawo, okuyakuthi wonke oyokuzwa, izindlebe zakhe ziyokhala. Jeremiya 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Zonke lezi zikhombo ezintathu eziphathelene nezindlebe eziluma zixhumene nabantu besivumelwano abenze isivumelwano nokufa, bese kamuva behlaselwa, banqotshwa, babhujiswa, bahlakazwa, futhi bathunjelwa ebugqilini. Izindlebe eziluma ziyisibonakaliso sokwahlulela kwentukuthelo kaNkulunkulu, futhi uphawu lwalokho kwahlulela luphinde lumelelwe kathathu emiBhalweni, ngegama elithi “plummet.” Sesivele sikufundile lokho encwadini yesiBili yamaKhosi naku-Isaya, kodwa kukhona esinye futhi isikhombo se-“plummet” emiBhalweni, futhi kuleso sikhombo igama elithi plummet lihunyushwe lisuselwa egameni lesiHebheru elehlukile kunalelo lezikhombo ezimbili zangaphambili.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Ingelosi ebikhuluma nami yabuya futhi, yangivusa njengomuntu ovuswa ebuthongweni bakhe, yase ithi kimi: Ubonani na? Mina ngathi: Ngibonile, bheka, nansi uthi lwezibani lonke lwegolide, lunesitsha phezulu kulo, nezibani zalo eziyisikhombisa ziphezu kwalo, namapayipi ayisikhombisa aya ezibanini eziyisikhombisa eziphezu kwalo; kanye neminqumo emibili ngaseceleni kwalo, omunye ngakwesokunene sesitsha, omunye ngakwesokhohlo saso. Ngase ngiphendula, ngakhuluma kuyo ingelosi ebikhuluma nami, ngathi: Kuyini lokhu, nkosi yami? Ingelosi ebikhuluma nami yase iphendula, yathi kimi: Awazi yini ukuthi kuyini lokhu? Mina ngathi: Qha, nkosi yami. Yase iphendula, yakhuluma kimi, yathi: Leli yilizwi likaJehova kuZerubhabhele, elithi: Akusikho ngamandla, noma ngobuqhawe, kodwa kungoMoya wami, usho uJehova Sebawoti. Ungubani wena, ntaba enkulu? Phambi kukaZerubhabhele uyakuba yithafa; yena uyakukhipha itshe eliyinhloko lakho ngokumemeza, kuthiwe: Umusa, umusa kulo. Kwafika futhi izwi likaJehova kimi, lathi: Izandla zikaZerubhabhele zibeke isisekelo sale ndlu; izandla zakhe ziyakuyiqeda futhi; khona uyakwazi ukuthi uJehova Sebawoti ungithumile kini. Ngokuba ngubani odelele usuku lwezinto ezincane na? Ngokuba bayakuthokoza, babone intambo yokulinganisa esandleni sikaZerubhabhele kanye nalabo abayisikhombisa; lawa ngamehlo kaJehova, agijima aye le nale emhlabeni wonke. Ngase ngiphendula, ngathi kuye: Yini le minqumo emibili engakwesokunene sothi lwezibani nangakwesokhohlo salo? Ngase ngiphendula futhi, ngathi kuye: Yini lawa magatsha amabili omnqumo, athi ngemipayipi emibili yegolide akhiphe amafutha egolide kuwo? Yena wangiphendula, wathi: Awazi yini ukuthi kuyini lokhu? Mina ngathi: Qha, nkosi yami. Wayesethi: Laba bangabagcotshiweyo ababili, abemi ngakuJehova womhlaba wonke. Zakariya 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Igama elihunyushwe ngokuthi “isidondolo sokulinganisa” ku-2 AmaKhosi naku-Isaya amashumi amabili nesishiyagalombili, lithi “mishqâl,” futhi lisho isisindo. Kuzo zombili lezi zindima, isisindo (isidondolo sokulinganisa) sasizokwengezwa entanjeni. Isisindo yiso esisetshenziswa esikalini, futhi simelela ukwahlulela. Intambo enesisindo iyintambo yokwahlulela. Intambo yaseSamariya yayiyisikhathi “sezikhathi eziyisikhombisa,” noma iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Leso sikhathi esifanayo sasizobekwa phezu kombuso waseningizimu, njengoba sasethweswe umbuso wasenyakatho. Ukuphela kwanoma iyiphi intambo kuchazwa encwadini kaDaniyeli njengokuthi kungaba ukuphela kokuthukuthela kokugcina noma ukuphela kokuthukuthela kokuqala. Leso sikhathi simelelwa kuDaniyeli njengesikhathi lapho iJerusalema nebutho kwakumelwe kunyathelwe phansi yimibuso emibili eyonakalisayo, ubuhedeni nobupapa. Zombili lezi zikhathi zazizoqala lapho imizi yazo emikhulu ngokwahlukana ihlaselwa, inqotshwa, ichithwa, futhi izakhamuzi zayo zithunjelwa ebugqilini.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Kodwa kuZakariya, igama elithi “intambo yomthofu wokulinganisa” lakhiwa ngokuhlanganiswa kwamagama amabili esiHebheru. Igama lokuqala ngu-“‘eben”, futhi lisho “ukwakha”, futhi lisho futhi “itshe”. Lisho “itshe lokwakha”. Lelo gama bese lihlanganiswa negama lesiHebheru elithi “bedı̂yl”, elisho “ukuhlukanisa noma ukwehlukanisa”. “Intambo yomthofu wokulinganisa” kuZakariya iyitshe okwakhelwa phezu kwalo futhi eliveza ukwahlukana nokwehlukaniswa. Lokho kwehlukana kuphakathi kwezigaba ezimbili zabakhulekeli; esinye isigaba esijabula lapho sibona itshe, silenza inhloko yegumbi laso, futhi sakhe phezu kwalo, nesinye esingaliboni, sililahle, sikhubeke ngalo, futhi ekugcineni sichotshozwe yilo, lona elibe seliba yitshe lenhloko yaso noma itshe lethuna laso. Esinye isigaba senza isivumelwano nokuphila, esinye isivumelwano sokufa.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Emlandweni kaZakariya, u-Israyeli wasendulo wayesanda kuphuma eBabiloni ukuze akhe kabusha futhi abuyisele iJerusalema. UZerubhabheli wamiswa ukuba abe umbusi, futhi wayezoqondisa umsebenzi. Wabeka itshe lesisekelo ekuqaleni komsebenzi, futhi wabeka itshe eliyinhloko, noma itshe lesicoco, ekupheleni komsebenzi. UZerubhabheli usho ukuthi “inzalo yaseBabiloni”. Zonke iziprofetho zikhomba izinsuku zokugcina, futhi igama likaZerubhabheli liyisibonakaliso somlando wombiko wengelosi yokuqala ngesikhathi kubekwa itshe lesisekelo, futhi igama lakhe liyisibonakaliso futhi sombiko wengelosi yesithathu, lapho kubekwa itshe eliyinhloko, noma itshe lesicoco. Ukubonakaliswa kokuthululwa kukaMoya oNgcwele, kungaba sekunyakazeni kokuqala noma ekunyakazeni kwesibili, kumelwe yigama likaZerubhabheli (inzalo yaseBabiloni), ngokuba limelela umbiko obiza isizukulwane sokugcina “senzalo yaseBabiloni” ukuba siphume. Limelela umbiko weSikhalo Saphakathi Nobusuku esenzeka ekunyakazeni kokuqala, futhi esezokwenzeka ekunyakazeni kokugcina kweSikhalo Esikhulu.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Izihlahla ezimbili zeminqumo, amagatsha amabili omnqumo, kanye nababili abagcotshiweyo abamele izitsha okuthululelwa kuzo amafutha yilezo zimpompi ezimbili zegolide:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abagcotshiweyo abemi eceleni kweNkosi yomhlaba wonke banesikhundla esake sanikwa uSathane njengokherubi ombozayo. Ngezidalwa ezingcwele ezizungeze isihlalo sakhe sobukhosi, iNkosi igcina ukuxhumana okuqhubekayo nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo zinikezwe njalo, ukuze zingacwayizi zicime. Ukube bekungengenxa yokuthi lawa mafutha angcwele athululwa evela ezulwini ngemiyalezo yoMoya kaNkulunkulu, amathuluzi obubi abeyoba nokulawula okuphelele phezu kwabantu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “UNkulunkulu uyadelelwa lapho singazemukeli izixwayiso azithumela kithi. Ngaleyo ndlela siyenqaba amafutha egolide abengawathululela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Lapho isimemo sesifikile, ‘Bhekani, umkhwenyana uyeza; phumani niyomhlangabeza,’ labo abangawamukelanga amafutha angcwele, abangagcinanga umusa kaKristu ezinhliziyweni zabo, bayothola, njengalezo zintombi eziyiziwula, ukuthi abakulungele ukuhlangana neNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuthola lawo mafutha, futhi izimpilo zabo ziyaphihlizeka. Kodwa uma kucelwa uMoya oNgcwele kaNkulunkulu, uma sincenga, njengoba kwenza uMose, ‘Ngikhombise inkazimulo yakho,’ uthando lukaNkulunkulu luyothululelwa ezinhliziyweni zethu. Ngamapayipi egolide, amafutha egolide ayodluliselwa kithi. ‘Akusikho ngamandla, futhi akusikho ngobuqhawe, kodwa ngoMoya wami, usho uJehova Sebawoti.’ Ngokwamukela imisebe ekhanyayo yeLanga Lokulunga, abantwana bakaNkulunkulu bakhanya njengezibani emhlabeni.” Review and Herald, Julayi 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

UZakariya wayephindelela ukubuza ukuthi ziyini izihlahla ezimbili zomnqumo, ngaleyo ndlela eqondisa ukunaka ezimpawini ezehlukene zofakazi ababili. USister White ufanisa izihlahla ezimbili zomnqumo nofakazi ababili besAmbulo 11.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Mayelana nofakazi ababili umprofethi uqhubeka athi: ‘Laba yizihlahla ezimbili zomnqumo, nezinti zezibani ezimbili ezimi phambi kukaNkulunkulu womhlaba.’ ‘Izwi lakho,’ kusho umhubi, ‘liyisibani ezinyaweni zami, nokukhanya endleleni yami.’ IsAmbulo 11:4; IHubo 119:105. Ofakazi ababili bamele imiBhalo yeTestamente Elidala neleTestamente Elisha.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

UZekariya wayefuna ukuqonda ukuthi obani laba bofakazi ababili. Ekuvukeleni kwaseFrance babeyiTestamente Elidala neTestamente Elisha. Bamelwa njengoMose no-Eliya ababebulewe esitaladini yisilo esenyuka sivela emgodini ongenasiphelo. Bamele umsebenzi kaFuture for America owabulawa ngoJulayi 18, 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Ekuqaleni kwesahluko, ngemva kokuba uZakariya esevusiwe, lapho amathambo omile abafileyo ehlanganiswa ndawonye, kodwa engakabi nokuphila, uGabriyeli uyabuza, “Ubonani na?” UZakariya uchaza lokho akubonileyo, bese ebabuza, “Kuyini lokhu, nkosi yami?” UGabriyeli ugcizelela isihloko salowo mbuzo ngokuphendula umbuzo kaZakariya ngombuzo. Ubuza uZakariya, “Awazi yini ukuthi kuyini lokhu?” UGabriyeli abe esephendula, “Leli liyizwi likaJehova kuZerubhabheli, lithi, Akusikho ngamandla, noma ngokuqina, kodwa ngoMoya wami, usho uJehova Sebawoti.”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Izwi leNkosi elanikezwa uZerubhabheli lathi: “Akusikho ngamandla, noma ngobugagu, kodwa kungoMoya wami. Ungubani wena, ntaba enkulu? Phambi kukaZerubhabheli uyakuba yithafa: yena uyakuletha itshe lenhloko laso ngokumemeza, bethi, Umusa, umusa kulo.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

UZerubhabheli, umbusi, umelela isithunywa esilungisa indlela emlandweni wokuqala nowokugcina, phambi kwaso intaba iba njengendawo eyisicaba. U-Isaya uveza umsebenzi waleso sithunywa esifanayo, athi siyakuthi “siqondise ehlane umgwaqo omkhulu kaNkulunkulu wethu,” nokuthi siyakwenza “zonke izigodi” “ziphakanyiswe.” Futhi siyakwenza “zonke izintaba namagquma” “zehliswe,” ngokuba “intaba enkulu” ephambi kombusi uZerubhabheli “iyakuba yindawo eyisicaba.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Umlayezo kaWilliam Miller “wezikhathi eziyisikhombisa” wanikwa yena nguNkulunkulu. UZerubhabhele umele uWilliam Miller owabeka itshe lesisekelo “sezikhathi eziyisikhombisa,” futhi futhi umele izandla “ezizokhipha itshe lekhanda” “ngokumemeza, ngokukhalisa, Kube ngumusa, kube ngumusa kulo.” Ukuphindwa kabili kwegama elithi “umusa” kumele umlayezo Wokukhala Kwaphakathi Kobusuku. “Ukumemeza” kumele lowo kanye umlayezo omelwe ukukhala okukhulu kwengelosi yesithathu, futhi “ukukhalisa” kumele Ukukhala Kwaphakathi Kobusuku. Lesi siqephu sonke sikhuluma ngomlayezo Wokukhala Kwaphakathi Kobusuku. Sikhuluma ngezintombi ezazilele ekufeni ezitaladini zesAmbulo 11, esidlula esigodini samathambo afileyo omile. Sikhuluma ngokuvuka kwamathambo afileyo omile, futhi sikhuluma ngendima yesiprofetho ye“plummet” ezibonwa yizintombi ezihlakaniphileyo ezibangela ukuba zithokoze.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Khona-ke uZakariya uthi, “futhi.” “Futhi,” kusho ukubeka le ndima elandelayo phezu kwendima eyandulelayo. Lokhu kubhekisela esimisweni sesiprofetho somugqa phezu komugqa. Ingxoxo eyandulelayo yaveza ukuvuswa phakathi kwamabili kwabantu bakaNkulunkulu, okumelwe nguZakariya. Ingxoxo eyandulelayo yagcizelela ngokuphindaphindiwe isifiso sabantu bakaNkulunkulu ezinsukwini zokugcina sokuqonda ukuthi obani ofakazi ababili besAmbulo isahluko seshumi nanye. Ingxoxo eyandulelayo yaveza ukuthi uZerubhabhele umelela umsebenzi enhlanganweni yokuqala, futhi futhi umelela umsebenzi enhlanganweni yokugcina. Yaveza ukuthi “izandla” zikaZerubhabhele (ezimelela amandla omuntu) zazizobeka itshe lesisekelo kanye netshe lenhloko, kodwa umsebenzi wezandla zakhe wawenziwa, futhi wenziwa, kuphela ngamandla kaMoya oNgcwele onguMduduzi.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Inkulumo eyalandela, okumelwe ibekwe phezu kwenkulumo yangaphambilini, ikhomba ukuthi lapho “izandla zikaZerubhabheli” ziqeda umsebenzi, khona abantu bakaNkulunkulu ezinsukwini zokugcina “bayokwazi ukuthi iNkosi” “yathuma” uGabriyeli, umphathi wokukhanya, “kubo” abantu bakaNkulunkulu. Bayoyiqonda inqubo yokuxhumana yasezulwini eyiyona iqiniso lokuqala elimelelwe maqondana neSambulo sikaJesu Kristu. Ukwenqaba umlayezo nomsebenzi kaZerubhabheli, kuwukwenqaba umlayezo ovela kuGabriyeli, awamukela kuKristu, naye-ke awamukela kuYise.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Khona-ke sekuchazwa izigaba ezimbili zabakhulekayo. Esinye isigaba “sidelele usuku lwezinto ezincane na?” Esinye isigaba “siyakuthokoza” lapho “sizobona intambo yokukala esandleni sikaZerubhabhele kanye nalabo abayisikhombisa” “abayamehlo eNkosi, agijima aya le nale emhlabeni wonke.” Labo abadelela usuku lwezinto ezincane badelela umsebenzi womlando kaWilliam Miller njengoba umelwe “yintambo yokukala.” Baphikiswa nalabo abathokozayo lapho bebona “intambo yokukala” isezandleni zikaZerubhabhele. “Intambo yokukala” kaZakariya iyitshe lokwakha eliletha ukwahlukana. Esinye isigaba sidelela “intambo yokukala,” ngokuba bayenqaba ukubona ukuthi “intambo yokukala” esandleni sikaZerubhabhele ikanye “nalabo abayisikhombisa.” Igama elithi “isikhombisa” elikanye “nento yokukala,” yilona kanye igama lesiHeberu elihunyushwe ngokuthi “izikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Khona-ke uZakariya uyaphinda iqiniso lokuthi, lapho evuka, akazi ukuthi obani labo fakazi ababili. Ngakho ubuza futhi, “Yini le mithi yeminqumo emibili?” Uyaphinda futhi, ebuza athi, “Yini la magatsha amabili omnqumo athi ngemibhobho emibili yegolide akhiphe amafutha egolide aphume kuwo ngokwawo?” UGabriyeli-ke ugcizelela lowo mbuzo ngokuphinda futhi aphendule umbuzo kaZakariya ngombuzo, “Awazi yini ukuthi kuyini lokhu?” uZakariya aphendule athi, “Cha.” UGabriyeli abe esethi, “Laba bangabagcotshiwe ababili, abemi eceleni kweNkosi yomhlaba wonke.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Isahluko siqala ngoGabriyeli evusa uZakariya ebuthongweni bakhe. Ngakho-ke uZakariya umelela izintombi ezivuswayo phakathi kwamabili; futhi lapho lezo zintombi zivuswa, zivezwe njengalezo ezinomthwalo osindayo kakhulu wokufuna ukuqonda ukuthi ofakazi ababili besAmbulo isahluko seshumi nanye bamele ini. Zonke izincwadi zeBhayibheli zihlangana futhi ziphethe encwadini yesAmbulo. Bonke abaprofethi bayavumelana omunye nomunye, ngokuba uNkulunkulu akayena umbhali wokudideka. Bonke abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunangezinsuku ababephila kuzo.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

UGabriyeli usebenzisa isimiso sika-Alfa no-Omega ngokubonisa ukuthi uZerubhabheli uyakuqala futhi ayiqede umsebenzi wokwakha ithempeli. Umsebenzi wakhe uvezwa njengokubeka itshe lesisekelo ekuqaleni, kanye netshe eliyinhloko ekugcineni. UZerubhabheli umelela ukunyakaza kwamaMillerite kanye nokunyakaza kweFuture for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Lokho uGabriyeli akuletha kuZakariya kungukuthi umsebenzi Wokukhala Kwaphakathi Nobusuku, noma ngabe usekuhambeni kwengelosi yokuqala noma ekuhambeni kwengelosi yesithathu, ufezwa ngamandla kaMoya oNgcwele.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Ngesikhathi belele befile emgwaqweni, izwe lajabulela izidumbu zabo; kodwa lapho sebevuka, izwe lase liyesaba, bona bajabula. Bayajabula ngoba babona intambo yokulinganisa yalezo “zikhathi eziyisikhombisa” esandleni sikaZerubhabheli. Intambo yokulinganisa iyitshe okwakhelwa phezu kwalo, elehlukanisa abahlakaniphileyo kwabangenangqondo.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

UZakariya akasho ukuthi “abayisikhombisa,” uthi, “labo abayisikhombisa.” Babona kokubili iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokuhlakazeka. Igama elihunyushwe ngokuthi “abayisikhombisa” liyilo kanye igama elihunyushwe ngokuthi “izikhathi eziyisikhombisa” kuLevitikusi 26, futhi limelela “isiqalekiso” sobugqila esafikiswa phezu kokubili imibuso yakwa-Israyeli yasenyakatho neyaseningizimu. Incwadi kaDaniyeli iveza “labo abayisikhombisa” njengentukuthelo yokuqala neyokugcina.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Itshe lesisekelo elabekwa nguWilliam Miller kwakuyizi“khawu eziyisikhombisa,” kanti itshe lenhloko elabekwa yinhlangano yengelosi yesithathu liyizi“khawu eziyisikhombisa.” Labo abathokozayo lapho bebona “lezo eziyisikhombisa” ekuvukeni koMkhosi Wokukhala Kwaphakathi Kobusuku wezinsuku zokugcina, bayobona ukwehlukaniswa nokuhlukaniswa phakathi kokuyigugu nokuyihlazo. Okuyigugu kuyothokoza njengoba kufika ebunyeni obuphelele, kanti okuyihlazo kuyokwazi sekwephuze kakhulu ukuthi akunawo amafutha abe ehlale ehla ngemibhobho emibili yegolide. Iqiniso elenza kube nokuthokoza esigabeni esisodwa liyoba yitshe lokukhubekisa kwesinye isigaba, nakuba lalikhona ukuba libonwe yibo bonke ababefuna ukubona.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Njengoba “izikhathi eziyisikhombisa” zaba uvivinyo ekuqaleni ngonyaka ka-1856, lapho ubu-Adventist baseFiladelfiya buguqukela ebubu-Adventist baseLawodikeya, “izikhathi eziyisikhombisa” ziphinde futhi zibe uvivinyo ekupheleni, khona impela lapho ubu-Adventist baseLawodikeya buguqukela ebubu-Adventist baseFiladelfiya. Uvivinyo ekuqaleni lwahluleka ngonyaka ka-1863, ngokwenqatshwa kwemfundiso yeBhayibheli ethi “izikhathi eziyisikhombisa.” Labo abahluleka kulolo vivinyo ekupheleni ngonyaka ka-2023, bayokwenza kanjalo ngenxa yokwenqaba isipiliyoni esifunwa yikhambi elikhonjiswe “yizikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Kwakubalulekile ukuqaphela ukuthi incwadi kaDaniyeli ikusekela ngokuphelele “izikhathi eziyisikhombisa,” ngaphambi kokuba siqale ukucabangela umlayezo wesiprofetho wezahluko eziyisithupha zokuqala zencwadi kaDaniyeli, ngoba izahluko zesine nezesihlanu zikhuluma “ngezikhathi eziyisikhombisa,” futhi zikhomba ukuqala nokuphela kwezimpondo ezimbili zesilo somhlaba esikuSambulo isahluko seshumi nantathu.

We will begin our consideration of those first six chapters in the next article.

Sizoqala ukucubungula kwethu lezo zahluko eziyisithupha zokuqala esihlokweni esilandelayo.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> “Ukukhanya uDaniyeli akwamukela kuNkulunkulu kwanikezwa ngokukhethekile lezi zinsuku zokugcina. Imibono ayibona ngasemifudlaneni ye-Ulai ne-Hiddekel, imifula emikhulu yaseShinari, manje isisesigabeni sokugcwaliseka, futhi zonke izenzakalo ezabikezelwa ziyofezeka maduze.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Cabangela izimo zesizwe samaJuda ngesikhathi kunikezwa iziprofetho zikaDaniyeli.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Masinike isikhathi esengeziwe ekutadisheni iBhayibheli. Asiliqondi izwi njengoba kufanele. Incwadi yesAmbulo ivulwa ngomyalelo kithi wokuba siqonde imfundiso equkethwe yiyo. ‘Ubusisiwe ofundayo, nalabo abezwayo amazwi alesi siprofetho,’ kusho uNkulunkulu, ‘nabagcina izinto ezilotshwe kuso; ngokuba isikhathi siseduze.’ Lapho thina njengesizwe siqonda ukuthi le ncwadi isho ukuthini kithi, kuyobonakala phakathi kwethu imvuselelo enkulu. Asiziqondi ngokugcwele izifundo ezisifundisayo, nakuba sinikeziwe umyalo wokuyihlola nokuyitadisha.

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Esikhathini esedlule othisha baye bamemezela ukuthi uDaniyeli neSambulo bayizincwadi ezivalwe ngophawu, futhi abantu bazifulathela. Iveyili okuthe imfihlakalo yalo ebonakalayo yagcina abaningi bengaliphakamisi, isandla sikaNkulunkulu uqobo silisusile kulezi zingxenye zeZwi laKhe. Igama uqobo elithi ‘Isambulo’ liyakuphikisa ukusho ukuthi siyincwadi evalwe ngophawu. ‘Isambulo’ lisho ukuthi into ebalulekileyo iyembulwa. Amaqiniso ale ncwadi aqondiswe kulabo abaphila kulezi zinsuku zokugcina. Simi neveyili isusiwe endaweni engcwele yezinto ezingcwele. Akufanele sime ngaphandle. Kufanele singene, hhayi ngemicabango engenandaba, engenanhlonipho, hhayi ngezinyawo ezishesha ngokuxhamazela, kodwa ngokuhlonipha nangokwesaba uNkulunkulu. Sesisondele esikhathini lapho iziprofetho zencwadi yeSambulo zizogcwaliseka.” Testimonies to Ministers, 113.

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