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

Incwadi kaJoweli kanye neBandla lama-Adventist oSuku lwesiKhombisa laseLawodikeya - Inombolo Yeshumi Nesishiyagalombili

Number Eighteen

Inombolo Yeshumi Nesishiyagalombili

Author

Jeff Pippenger

Published

December 25, 2025

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

Sicabangela isivumelwano sika-Abrama, futhi asikakabheki leso sici sesiprofetho sika-Abrama esinokuxhumana okuqondile namavesi okuqala encwadi kaJoweli. Isiprofetho sika-Abrama seminyaka engama-400 yobugqila kanye neminyaka engama-430 kaPawulu kuveza uhlaka lwesiprofetho oluhambisana neminyaka eyi-1290 kaDaniyeli 12:11. Isiprofetho seminyaka eyi-1290 sevesi leshumi nanye siyisikhathi sesiprofetho se-omega somugqa weminyaka engama-430 ka-Abrama noPawulu. Leli qiniso liyingxenye yalokho okwambulwa ezinsukwini zokugcina okuhlukanisa abahlakaniphileyo nababi.

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

Okuhlobene nesiprofetho se-omega seminyaka engama-430 kwakukhona uphawu “lwezizukulwane ezine,” olukhomba isikhathi sokuvivinywa kwesizwe esabamba abantu bakaNkulunkulu abakhethiweyo ebugqilini. KuMose kwakuyiGibhithe; kwabeyizinkulungwane eziyikhulu namashumi amane nane, abacula ingoma kaMose, kuwumlando we-United States kusukela ngo-1798 kuze kube ngumthetho weSonto. I-United States, emelwe “njengesilo somhlaba” kuSambulo 13, iqala njengewundlu bese iphetha ngokukhuluma njengodrako. UJosefa, uphawu lweWundlu, umelela isikhathi sokuthula okulinganiselwe eGibhithe, kwaze kwaba khona uFaro omusha kwaqala ubugqili. Ngakho-ke, isizwe esahlulelwa esizukulwaneni sesine, esasiyiGibhithe kuMose, siyi-United States. Insali yahlulelwa ngomthetho weSonto njengoba kufanekiswa izinhlupho ezafinyelela umvuthwandaba kumaHeberu ngegazi ezinsikeni zeminyango yawo, futhi emva kwalokho esizweni saseGibhithe oLwandle Olubomvu. UJosefa noMose bamele uFaro omuhle noFaro omubi, okuyinto, nge-United States, kuqala iwundlu, bese kuba ngudrako.

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

Isiprofetho sika-Abrama sokwahlulelwa esizukulwaneni sesine sasihlanganisa iqiniso lokuthi ukuvalwa kwesikhathi somusa kuyaqhubeka ngokulandelana, ngoba ekugcwalisekeni kukaMose isiprofetho sika-Abrama, akusikho kuphela ukuthi isikhathi somusa savalwa ngeGibhithe, kodwa kwakusasele isikhathi sokuthi ama-Amori agcwalise indebe yawo yesikhathi somusa sokuphenduka—ngemva kokuba iGibhithe seligcwalise eyalo. ULwandle Olubomvu eGibhithe lwalungumthetho weSonto e-United States, bese kuthi “wonke amanye amazwe emhlabeni wonke” “alandela isibonelo” se-United States, njengoba emelwe ama-Amori ngemva kokuvalwa kwesikhathi somusa kweGibhithe.

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

Ama-Amori angesinye sezizwe eziyishumi ezikhomba umhlaba kusukela emfuleni waseGibhithe kuze kube semfuleni waseBhabhiloni, esivumelwaneni sika-Abrama; ngakho-ke ama-Amori amele izizwe zomhlaba, eziwuvala ngokwehlukana kwazo isikhathi sazo sokuvivinywa njengezizwe, emva komthetho weSonto e-United States. Ama-Amori ayisibonakaliso seBhayibheli sokwahlulela okuvaleka phezu komhlaba, futhi lokhu kwenzeka esizukulwaneni sesithathu nesesine. ULwandle Olubomvu luyisibonakaliso sokuvalwa kwesikhathi sokuvivinywa kwe-United States, kanti ama-Amori amele izizwe ezivala kancane kancane isikhathi sazo sokuvivinywa kuze kuvalwe isikhathi sokuvivinywa kwesintu. Ngakho-ke, ama-Amori ayisibonakaliso sesikhathi senhlekelele yomthetho weSonto eLwandle Olubomvu kuze kube sekukhululweni komoya wasempumalanga, lapho indlela yokukhululwa ivulelwa abantu bakaNkulunkulu.

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

Kodwa isiprofetho sika-Abrama asikhulumi nje kuphela ngesizukulwane sesine ngokubhekisela e-United States njengeGibhithe, nasezweni njengama-Amori; kodwa okubaluleke kakhulu, sibeka isizukulwane sabantu bakaNkulunkulu esiwela uLwandle Olubomvu njengesizukulwane “sesine.” Lapho sesivuse kabusha lokho esingakuvusa ekuqondeni “izizukulwane ezine” esinyathelweni sokuqala kwezintathu zika-Abrama, siyobe sesicabangela izinyathelo zesibili nezesithathu zesivumelwano sika-Abrahama. Isinyathelo sesibili yisahluko seshumi nesikhombisa, kanti esesithathu, kambe nje, yisahluko samashumi amabili nambili.

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

Esahlukweni seshumi nambili sikaDaniyeli, kukhonjwa izikhathi ezintathu zesiprofetho, futhi zonke zimelela isikhathi sesiprofetho esaphela ngo-1844. Lezo zikhathi ezintathu zambulwa ezinsukwini zokugcina, futhi lezo zikhathi ezintathu zimelela ukwanda kolwazi okwenzekela abantu bakaNkulunkulu ezinsukwini zokugcina. UKristu njengendoda eyayembethe ilineni, ubeka obala esokuqala kulezo zikhathi ezintathu zesiprofetho evesini lesikhombisa, futhi ngokwenza kanjalo, Uzihlanganisa nengelosi yesAmbulo 10, engemi phezu kwamanzi, kodwa emi phezu komhlaba nolwandle.

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

> Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisela isandla sayo ezulwini, yafunga ngaye ophila kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi kungabe kusaba khona isikhathi. IsAmbulo 10:5, 6.

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

Evesini lesikhombisa sesahluko seshumi nambili, indoda eyayembethe ilineni nayo yafunga ngoYe ophila kuze kube phakade.

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

> Ngase ngizwa indoda eyayembethe ilineni, eyayiphezu kwamanzi omfula, lapho iphakamisa isandla sayo sokunene nesandla sayo sobunxele ngasezulwini, yafunga ngaye ophilayo kuze kube phakade ukuthi kuyakuba isikhathi, izikhathi, nengxenye yesikhathi; futhi lapho isiqedile ukuhlakaza amandla abantu abangcwele, zonke lezi zinto ziyakuphela. Daniyeli 12:7.

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

Saziswa ngokuphefumulelwa ukuthi lowo mngqa ofanayo wesiprofetho otholakala encwadini kaDaniyeli uqhubekiselwa encwadini yeSambulo, futhi ukuqonda kwamaMillerite kuwukuthi lezi zincazelo ezimbili ziyiziqephu ezihambisanayo zikaKristu. UKristu njengeNgelosi enencwadi encane, ekhomba ukuphela kokusebenza kwesikhathi sesiprofetho ngowe-1844 encwadini yeSambulo, noKristu njengeNdoda eyembethe ilineni encwadini kaDaniyeli, ekhomba ukuthi lapho umthetho weSonto e-United States ufika, zonke izimangaliso zombono wokugcina kaDaniyeli ziyobe seziphelile. Ngaphakathi kwalowo mlando ongcwele, owandulela futhi ofinyelela esiphethweni emthethweni weSonto, abantu bakaNkulunkulu kwakumelwe bahlakazwe isikhathi esimelwe uphawu luka-1260. Leso sikhathi sokuhlakazwa esandulela umthetho weSonto sibekwe eSambulweni isahluko seshumi nanye lapho uMose no-Eliya bebulawa futhi belele befile emgwaqweni izinsuku ezintathu nengxenye, okuwuphawu luka-1260.

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

Evesini lesikhombisa, indoda eyayembethe ilineni iveza ukuthi lapho ukuhlakazeka kwamandla abantu abangcwele sekuphelise izinsuku zayo ezintathu nengxenye, “izimangaliso” ezehlela abantu bakaNkulunkulu bezinsuku zokugcina ziyobe seziphelile. Sivale isihloko sokugcina ngamazwi kaDadewethu White achaza uZakariya isahluko sesithathu. Umusho wokuqala wathi, “Umbono kaZakariya ngoJoshuwa neNgelosi usebenza ngamandla akhethekile ekuhlangenwe nakho kwabantu bakaNkulunkulu ezigcawini zokuvala zosuku olukhulu lokubuyisana.” Kuleso sahluko, nasekuchazeni okuphefumulelwe kukaDadewethu White ngaleso sahluko, abayizinkulungwane eziyikhulu namashumi amane nane bayibo “amadoda amangaliswayo.” “Izimangaliso” zombono wokugcina kaDaniyeli, ezifezwa ngumthetho weSonto, ziyizo “izimangaliso” ezihlobene nokubekwa uphawu kwabantu bakaNkulunkulu.

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

Isahluko seshumi nambili sikaDaniyeli sinikeza ukukhanya okusindisa inkulungwane eyikhulu namashumi amane nane ezinsukwini zokugcina. Lokho kukhanya kumelwe yizikhathi ezintathu zesiprofetho, zonke ezaboniswa futhi zaqiniswa njengeqiniso emlandweni wamaMillerite. Lezo zikhathi ezintathu zethulwa emavesini amathathu futhi ziyizinsika ezintathu ezisekela isakhiwo seqiniso. Isakhiwo seqiniso sisekelwa ngenqubo yezinyathelo ezintathu. Leyo nqubo yezinyathelo ezintathu imelwe, ngaphakathi kwalesi siqephu samavesi ayisishiyagalolunye (4–12), ngamavesi amathathu aveza isikhathi sesiprofetho. Lezo zikhathi ezintathu zesiprofetho, lapho zisondelwa ngokuqonda okuyisisekelo kwamaMillerite, zikhiqiza izikhathi ezintathu ezingokomfanekiso ezichazwa ngokuvumelana nokuqonda kwamaMillerite, kodwa zingasebenzisi isici sesikhathi.

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

Lezo zikhathi ezintathu zitholakala ngaphakathi kwaso leso siqephu somBhalo esichaza “inqubo yesiprofetho yokubekwa uphawu—bese sivulwa,” kuhlanganise nencazelo yakudala yeBhayibheli yenqubo yokuvivinywa ephindwe kathathu. Amavesi ayisishiyagalolunye aqala lapho uDaniyeli etshelwa ukuba abeke uphawu encwadini yakhe, yiwo impela amavesi lapho lezo zikhathi ezintathu zibekwa khona obala, futhi kulawo mavesi ayisishiyagalolunye inqubo yokuhlanjululwa efezwa lapho iqiniso livulwa ibonakaliswa ngokuthi “bahlanjululwa, benziwa mhlophe, bavivinywa.” Lezo zikhathi ezintathu kulawo mavesi amathathu ziyikho ukwanda kolwazi, ngesikhathi sokuphela, ezinsukwini zokugcina, okumelela inqubo yokugcina yokuvivinywa nokubekwa uphawu kwabantu besivumelwano sikaNkulunkulu. Lowo mlando yiwo lapho kubekwa khona obala “izimangaliso” ezingokomfanekiso ezehlela abantu bakaNkulunkulu ezinsukwini zokugcina. Ngiyacela, fundani lesi sigaba futhi.

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

Izikhathi ezintathu, emavesini amathathu kuleso siqephu esinamavesi ayisishiyagalolunye, zimelela umvuthwandaba wencwadi kaDaniyeli, futhi umvuthwandaba omelelwe lapho ungumvuthwandaba wolayini wangaphakathi wesiprofetho; uyindaba yokuthi idwala “ligawulwa” kanjani entabeni, kungekho zandla, okuyindaba yensali. Lowo layini wangaphakathi umelelwe ezahlukweni zeshumi neshumi nambili, futhi umvuthwandaba wolayini wangaphandle wesiprofetho usemavesini okuvala esahluko seshumi nanye, nasemavesini ambalwa okuqala kaDaniyeli 12.

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

Lezo zikhathi ezintathu nazo ziyisiqongo semibono yobufakazi bemifula yomibili, i-Ulai neHiddekel, futhi lawo mavesi amathathu aqukethe inkathi yesiprofetho emele ukugcwaliseka okuphelele kakhulu kwesiprofetho sesikhathi sesivumelwano esinikeza bobabili u-Abrama noPawulu njengofakazi. UJesu, njengoMuntu ogqoke ilineni, usevesini lesikhombisa, ehamba phezu kwamanzi. Evesini leshumi nanye amazwi amabili, nawo ayilizwi likaKristu, u-Abrama noPawulu, ami ukuze afakaze. Evesini leshumi nambili kumelwe umlando wokubekwa uphawu kwabantu bakaNkulunkulu, ngokuba abayizinkulungwane eziyikhulu namashumi amane nane bayizintombi, futhi izintombi zidlula emfanekisweni wezintombi eziyishumi, futhi isibusiso esisevesini leshumi nambili siphezu kwalabo abalindayo. Labo abalindayo emfanekisweni, futhi “ababusisiwe,” yilabo abamukela isambatho esibavumela ukuba bangene emshadweni, lapho umnyango usuvaliwe.

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

Evesini lesikhombisa, uJesu uhamba phezu kwamanzi, okudala ukwesaba, kodwa uPetru uzimisela ukukholwa futhi uqala ukuhamba nokunika uNkulunkulu inkazimulo; kodwa uPetru uvame ukuba uphawu lwazo zombili izigaba, futhi leyo nkazimulo ibuyiselwa emuva ekwesabeni, njengoba ihora lakhe lokwahlulelwa lase lifikile. Isikhathi sokuqala esitholakala evesini lesikhombisa simelela umlayezo wengelosi yokuqala. UJesu uphezu kwamanzi, okuwuphawu lokwesaba kanye nengelosi yokuqala. Khona-ke uJesu uchaza isikhathi lapho eyakukhazimulisa khona abantu bakhe ngaphambi kokwahlulelwa komthetho weSonto. Zontathu izingxenye zezingelosi ezintathu zingaphakathi kwevesi lesikhombisa, ngokuba ivesi lesikhombisa lingelokuqala emavesini amathathu amele izingelosi ezintathu.

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

Ivesi leshumi nanye linikeza “ukuphindwaphindwa” ngobufakazi balo be-omega emazwini e-alpha ka-Abrama noPawulu. Amazwi abo “aphindiwe kabili” ayahlangana ukuze abeke obala isiprofetho sesikhathi sesivumelwano, futhi ivesi leshumi nanye ligcwalisa leso siprofetho njenge-omega, ngokukhomba inkathi yesiprofetho ephetha ngokuwa kweBabiloni ngo-1798, futhi ngalokho lifanekisa ukuwa kweBabiloni lapho uMikayeli esukuma ezinsukwini zokugcina. Evesini leshumi nanye sinokuphindwaphindwa kwabaprofethi, nesikhathi esimelela ukuwa okubili kweBabiloni, ngalokho simelela umlayezo wengelosi yesibili owamemezela ukuthi, “Liwile, liwile iBabiloni.”

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

Ivesi yesikhombisa siwumyalezo wengelosi yokuqala, kanti ivesi leshumi nanye siwumyalezo wengelosi yesibili; bese ivesi leshumi nambili, okuyiDaniyeli 12*12 noma uDaniyeli 144, limayelana nomehluko phakathi kwabahlakaniphileyo nabayiziwula, owenziwa ngenqubo yokwahlulela ephetha ngokubonakaliswa kwesimilo enkingeni yokwahlulela. Ivesi leshumi nambili siwumyalezo wengelosi yesithathu, ochaza indlela umhlaba ohlukaniswe ngayo waba yizigaba ezimbili; futhi uhlangothi oluhambisanayo nokwethulwa kwangaphandle kwengelosi yesithathu kwalokho kwehlukaniswa uqobo, ngukwehlukaniswa kwangaphakathi kwengelosi yesithathu okumelelwe evesini leshumi nambili. Ivesi lesikhombisa, eleshumi nanye, neleshumi nambili kungumyalezo wezingelosi ezintathu, futhi la mavesi angukukhanya okwembulwa ezinsukwini zokugcina. Ukwembulwa kwalawa mavesi amathathu ezinsukwini zokugcina kuhambisana neSambulo isahluko seshumi.

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

UKristu njengengelosi enamandla, kanye neNgonyama yesizwe sakwaJuda esahlukweni seshumi, wamemeza njenge “ngonyama,” futhi ukubhonga kwaKhe kwaveza izulu elidumayo okuyisikhombisa okwavalwa uphawu, njengoba kwaba njalo nangesahluko seshumi sikaDaniyeli. Lezi yizindima ezihambisanayo. Ngalesi sizathu, izikhathi ezintathu ezisesahlukweni seshumi nambili, nazo ziyizulu elidumayo eliyisikhombisa lesAmbulo seshumi.

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

“Amazulu ayisikhombisa” ayigama nje elinye likaKristu njengo-Alfa no-Omega, ngokuba uphawu oluyinhloko “lwamazulu ayisikhombisa” luwukuthi lumele “ukulandelaniswa kwezehlakalo” ezenzeka kusukela ngo-1798 kwaze kwaba ngu-1844, okuphindwayo “ezigamekweni zesikhathi esizayo” “eziyokwambulwa ngokulandelana kwazo” emlandweni walabo abayikhulu namashumi amane nane ayizinkulungwane. “Amazulu ayisikhombisa” ngalokho-ke ayisibonakaliso sika-Alfa no-Omega; yena futhi oyisiqalo nesiphetho; owokuqala nowokugcina, isisekelo nethempeli; itshe legumbi netshe lokuphothula—amazulu ayisikhombisa.

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

Ukukhanya kwezikhathi ezintathu ezingokomfanekiso kuDaniyeli 12 kumelwe kuvumelane nokukhanya kwemidumo eyisikhombisa, ngokuba kuyilowo nalowo mugqa ofanayo wesiprofetho. Esikhathini sokuqala uKristu uphakamisela izandla zombili ezulwini, njengoba enza ngesandla esisodwa kuSambulo 10. KuSambulo 10, isandla saKhe siba uphawu lokuphela kokusetshenziswa kwesikhathi sesiprofetho, kuphawula uguquko oluvela ezikhathini zesiprofetho luye ezikhathini kuphela zesiprofetho. Lolo guquko lomthetho omkhulu wesiprofetho owawusetshenziswa amaMillerite, lwafaniswa ngoguquko olukhulu oluvela kokungokoqobo luye kokomoya esikhathini sikaKristu.

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

Umphostoli uPawulu wavuselwa ukusungula umthetho omkhulu wesiprofetho oxhumene nomugqa wesiprofetho wabantu abakhethiweyo. Ekuqaleni impela kuka-Israyeli womoya, kusungulwa umthetho omkhulu wesiprofetho ochaza kabusha sona kanye isivumelwano uqobo. Kusukela lapho kuya phambili, ukuba ngumntwana ka-Abrahama kwakuwukuba ngumntwana ka-Abrahama ngokukholwa, hhayi ngegazi. Lowo mgomo wesiprofetho wamiswa ngokuyinhloko ngosiba lukaPawulu, owathi kulokhu wafanekisa uKristu encwadini yesAmbulo isahluko seshumi, eguqula futhi eqeda ukusetshenziswa kwesiprofetho kwesikhathi ngo-1844.

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

Isivumelwano nesintu simelwe ngothingo lwenkosazana, futhi umkhumbi kaNowa umelela isikhathi, ngaphambi nangemva kukazamcolo, lapho kwakungekho bantu abakhethiweyo ababehlukaniswe ngokucacile. Ukubizwa kuka-Abrahama kwamelela uguquko olukhulu nolubalulekile ebudlelwaneni besiprofetho bukaNkulunkulu nesintu. Isivumelwano esenziwa no-Abrahama samelela ukuphambuka okukhulu emgudwini womlando wesivumelwano, futhi ngokwenza kanjalo saba ngumfanekiso wokuphambuka okukhulu kusuka kokungokoqobo kuya kokomoya ezinsukwini zikaPawulu, kanye nokusuka ekusetshenzisweni kwesikhathi kuya ekungasetshenzisweni kwesikhathi ngo-1844.

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

Ukuguquka kokuqala esivumelwaneni sikaNkulunkulu nesintu kwakuyiNsimu, futhi uguquko olwamenyezelwa kwakuyizivimbelo ezabekwa phezu komuthi wokuphila, futhi lwabuye lwakhiqiza nokuguquka kwezingubo, kusuka ekukhanyeni kokomoya kuya esikhunjeni semvu sangokoqobo. Uguquko olulandelayo olukhulu emlandweni wesivumelwano yisikhukhula, uNowa amele sona, njengoba no-Adamu enza ekuguqukeni kokuqala okukhulu kwesivumelwano. Kwase kuba nokuguquka kuya esizweni esikhethiweyo ngo-Abrama, okwafinyelela kuMose, owethula izimiso ezingokwesiprofetho zokuthi usuku lumelela unyaka. Leso simiso sisebenza kuze kube ngu-1844, lapho kwaba khona olunye uguquko olukhulu lwesivumelwano. Ezikhathini ezinkulu zomlando wesivumelwano kuhlale kukhona uguquko olukhulu esimisweni seZwi likaNkulunkulu esingokwesiprofetho. Lolo guquko phakathi nomlando wabayizinkulungwane eziyikhulu namashumi amane nane luwukuthi i-Alpha Omega iyiQiniso. I-Alpha ne-omega yisimiso sokuthi ukuphela kuhlale kuboniswa ngesiqalo eZwini likaNkulunkulu. Esinamathiselwe kuleso simiso se-alpha ne-omega, yisakhiwo esiphindwe kathathu segama lesiHeberu elithi “iqiniso.”

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

Ukuguquka okukhulu kwesiprofetho ngesikhathi somlando wensali kumelwe ngokuqondile emlandweni ngamunye omkhulu wesivumelwano, futhi kunjalo nakwezinye imigqa yeqiniso. “Isihluthulelo” esabekwa phezu kuka-Eliyakimi ku-Isaya 22:22 yiso leso sihluthulelo esanikezwa uPetru ePaniumu kuMathewu isahluko seshumi nesithupha. Leso sihluthulelo sanikezwa ibandla laseFiladelfiya, futhi nguWilliam Miller owanikezwa isihluthulelo esamvumela ukuba axhumane nesimiso sosuku ngonyaka kanye ngqo usuku esasirekhodwe nguMose ngesikhathi somlando kaMose, owawuyisifanekiso somlando wamaMillerite. Ukuxhumana kukaMiller nesiprofetho sikaMose kwakumelwe ukuxhumana kukaPawulu nesiprofetho sika-Abrama. Futhi kungani uMiller engafanele axhumane noMose, insindiso kaMose emkhunjini yayixhumene nensindiso kaNowa emkhunjini ukuze kuhlanganiswe zombili izivumelwano. Ukuguquka kokusetshenziswa kwesiprofetho okuqala e-Edene kukhomba ukuthi isambulo esikhulu sokukhanya kwesiprofetho sibonakala emlandweni wabantu besivumelwano sokugcina—abayikhulu namashumi amane nane ezinkulungwane. Ngiphikisa ngokuthi ukuguquka okukhulu kwesiprofetho kumelwe imidumo eyisikhombisa, exhunywe ngokuqondile nezikhathi ezintathu kuDaniyeli isahluko seshumi nambili, futhi lokhu kuqashelwa kuphela lapho kusetshenziswa izimiso ze-alfa ne-omega phezu kokusetshenziswa komugqa phezu komugqa okuma phezu kwesakhiwo sezinyathelo ezintathu seqiniso.

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

Emavesini andulela masinyane isimemezelo esithi “isikhathi asisekho,” uKristu wethula izulu eziyisikhombisa, zona, njengamaqiniso akuDaniyeli isahluko seshumi nambili—zavalwa. Umongo womuntu owembethe ilineni ephakamisa izandla zombili esahlukweni seshumi nambili uwukwambulwa kwencwadi kaDaniyeli, kanti umongo kaKristu iNgonyama kusAmbulo isahluko seshumi uwukuvalwa kwezulu eziyisikhombisa. UDade White ufanisa ukuvalwa kwezulu eziyisikhombisa nokuvalwa kwencwadi kaDaniyeli.

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

> “Emva kokuba lezi zulu eziyisikhombisa zizwakalise amazwi azo, kwafika umyalo kuJohane njengakuDaniyeli maqondana nencwadi encane, wokuthi: ‘Vala uphawu lezo zinto ezakhulunywa yizulu eziyisikhombisa.’ Lezi zihlobene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Imidumo eyisikhombisa ichazwa yiSambulo isahluko seshumi nangoMoya Wokuprofetha, nangomlando wamaMillerite kusukela ngowe-1840 kuze kube ngowe-1844, ophindwayo emlandweni wezinkulungwane eziyikhulu namashumi amane nane. Kuleso sigaba esifanayo kuthiwa, “Ukukhanya okukhethekile okwanikwa uJohane, okwavezwa yimidumo eyisikhombisa, kwakuyisichasiselo sezehlakalo ezaziyokwenzeka ngaphansi kwemilayezo yengelosi yokuqala neyesibili. Kwakungelona icebo elingcono ukuba abantu bazazi lezi zinto, ngokuba ukukholwa kwabo kwakufanele ngempela kuvivinywe. Ngokohlelo lukaNkulunkulu amaqiniso amangalisayo kakhulu naqhubekela phambili ayezomenyezelwa.” AmaMillerite awazange aqonde ukuthi ayeyobhekana nokudumazeka okubili, ngoba ukuswela kwawo ukuqonda kwakuhloselwe ukuba kuwavivinye. AmaMillerite awazange asole noma yimaphi “amaqiniso aqhubekela phambili,” okusho ukuthi, ayengalindele noma yiziphi “izinguquko ezinkulu zesiprofetho” emlandweni wesivumelwano.

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

Nakuba “kwakungeluhle kakhulu ukuba” abantu bamaMillerite “bazazi lezi zinto,” abayizinkulungwane eziyikhulu namashumi amane nane bayavivinywa ngomlando ofanayo, kodwa hhayi ngokungawuqondi ngomqondo omsulwa lowo mlando, kunalokho ngokungawuqondi umlando okumelwe ukuba niwazile. Kuyisivivinyo esifanayo, kuphela siphendukile. UJohane kuSambulo isahluko seshumi, okokuqala nokukhulu umelela abayizinkulungwane eziyikhulu namashumi amane nane, bese ngokwesibili kuphela umelela inhlangano yamaMillerite yezingelosi zokuqala nezesibili. Lokhu kuyabonakala lapho nibona uJohane etshelwa kusengaphambili, ngaphambi kokuba adle incwadi encane, ukuthi iyakuba mnandi bese iba muncu. Kwakungeluhle kakhulu ukuba amaMillerite azi ukuthi lokho kwakusho ukuthini, kodwa uJohane umelela abantu abazi kusengaphambili okwenzekayo lapho amaMillerite edla incwadi encane.

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

> Ngase ngiya engelosini, ngathi kuyo: Nginike incwadana. Yase ithi kimi: Yithathe, uyidle; futhi iyakwenza isisu sakho sibe muncu, kodwa emlonyeni wakho iyakuba mnandi njengolusi. Ngase ngiyithatha incwadana esandleni sengwezi, ngayidla; futhi emlonyeni wami yayimnandi njengolusi; kwathi masinyane sengiyidlile, isisu sami saba muncu. IsAmbulo 10:9, 10.

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

UJohane utshelwa kusengaphambili ngolwazi olubabayo nolumnandi lwango-1840 kuya ku-1844, umlando omelelwe esahlukweni seshumi. Lolo lwazi olumelelwe ngokucace kangaka emavesini esishiyagalolunye neshumi luphinde lukhonjiswe ngokusobala emavesini esibili kuya kwesine.

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

> Futhi wayephethe esandleni sakhe incwadi encane ivuliwe; wabeka unyawo lwakhe lokunene phezu kolwandle, nolwesokhohlo phezu komhlaba, wamemeza ngezwi elikhulu, njengalapho ibhubesi libhonga; kwathi lapho esememezile, izulu eziyisikhombisa zakhuluma ngamazwi azo. Kwathi lapho izulu eziyisikhombisa sezikhulumile ngamazwi azo, ngangisengizakubhala; ngezwa izwi livela ezulwini lithi kimi: Namathisela uphawu ezintweni ezikhulunywe yizulu eziyisikhombisa, ungazibhali. IsAmbulo 10:2–4.

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

“Ukuduma okuyisikhombisa” kumele “ukuchazwa kwezehlakalo” ezaziyokwenzeka ngaphansi kwengelosi yokuqala neyesibili, futhi futhi “nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” “Ukuduma okuyisikhombisa” kumele iqiniso lokuthi umlando wamaMillerite uyaphindwa emlandweni wezinkulungwane eziyikhulu namashumi amane nane, futhi amaqiniso avululwa ngesikhathi sokuphela kusukela ngonyaka ka-1798 kuya phambili, amele ukuvulwa kweqiniso ezinsukwini zokugcina zabantu bakaNkulunkulu. UJesu kuSambulo ishumi, uhambisana noJesu kuDaniyeli ishumi nambili. Kuzo zombili lezi zingxenye kubekwa obala ukuvalwa nokuvulwa kweqiniso lokuvivinya ezinsukwini zokugcina.

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

Abanye bangase baphikise ngokuthi uJesu uyakhuluma evesini lesikhombisa, kodwa uGabriyeli ukhuluma noDaniyeli emavesini eleshumi nanye neleshumi nambili; nokho kungabuye kuqondwe ukuthi uJesu uyakhuluma kuzo zonke lezi zingxenye ezintathu. Noma ngabe kuthathwa luphi uhlangothi lwendaba, yizwi likaKristu elikhuluma ngoDaniyeli, futhi izikhathi ezintathu zesiprofetho esahlukweni seshumi nambili zingamazwi kaKristu, futhi Yena ubeka phambili lezo zikhathi ezintathu esakhiweni seqiniso. Zontathu lezi zikhathi zivalwe uphawu, okwenza zibe uphawu olulodwa oluphindwe kathathu.

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

Ivesi lesikhombisa likhuluma ngokuqedwa kwezimangaliso, likhomba umsebenzi wokugcina kaKristu eNdaweni Engcwelengcwele Kakhulu lapho esula izono zalabo abayikhulu namashumi amane nane ezinkulungwane, futhi ebabeka uphawu. Ivesi lokuqala likhomba “izimangaliso,” kanti elokugcina kula mavesi amathathu nalo likhomba “izimangaliso” njengalabo ababusisiweyo ngokulinda nangokuhlangabezana nokudumala kokuqala. Inkathi ephakathi ikhomba ukuhlubuka kwesintu ngesikhathi senhlekelele yomthetho weSonto, kanti ngesikhathi esifanayo ikhomba nenkathi eholela emthethweni weSonto njengenkathi yokulungiselela abayikhulu namashumi amane nane ezinkulungwane. Wonke la mavesi akhomba ngokuqondile “okuyokwehlela” abantu bakaDaniyeli “ezinsukwini zokugcina.” Wonke la mavesi amathathu akhuluma ngendikimba yokuhlanzwa kwabayikhulu namashumi amane nane ezinkulungwane. Inkathi yokuqala ihambisana nenkathi yesithathu, kanti inkathi ephakathi imelela ukuhlubuka komhlaba wonke njengoba bemasha beya e-Armagedoni.

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

Uma lezo zikhathi ezintathu nazo ziyimibani eyisikhombisa, khona-ke la mavesi amathathu kumelwe akhombe “izehlakalo zesikhathi esizayo, eziyoba [zembulwa] ngokulandelana kwazo,” futhi lezo “zehlakalo zesikhathi esizayo” ziyohambisana “nokuchazwa kwezehlakalo ezenzeka ngaphansi kwengelosi yokuqala neyesibili” kusukela ngo-1840 kuya ku-1844. Kukhona amaqiniso amaningana la msebenzi owamukele ahluke ngokusobala ekuqondeni kwamaphayona, nokho wonke lawo maqiniso ayavumelana nokuqonda kwamaphayona. Kube khona uguquko olukhulu lwesiprofetho kusukela kumaMillerite kuze kube manje. Umgomo wosuku njengonyaka uyisibonelo esijwayelekile, kodwa kukhona nezinye. Isibonelo soguquko olukhulu lwesiprofetho simelwe maqondana nemibani eyisikhombisa.

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

Emva kokuba uJohane etshelwe evesini lokugcina lesahluko seshumi ukuthi kumelwe aphrofethe futhi, ngaleyo ndlela kugcizelelwa ukuthi umlando wesahluko seshumi wawumele kokubili ukunyakaza kwamaMillerite nabayizinkulungwane eziyikhulu namashumi amane nane, wanikwa induku yokulinganisa ithempeli, kodwa watshelwa ukuba ayeke iguma langaphandle.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Ngase ngiphiwa umhlanga ofana nenduku; ingelosi yema, yathi: Sukuma, ulinganise ithempeli likaNkulunkulu, ne-altare, nalabo abakhonza kulo. Kepha igceke elingaphandle kwethempeli lishiye ngaphandle, ungalilinganisi; ngokuba linikezwe abeZizwe; futhi bayakulinyathela ngomlenze idolobha elingcwele izinyanga ezingamashumi amane nambili. IsAmbulo 11:1, 2.

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

Lapho kukalwa ithempeli ngemva kuka-1844, uJohane utshelwa ukuba ashiye abeZizwe, abamelwe njengengaphandle lethempeli. Lo mfanekiso ngo-1844 wawubonisa ukuthi uNkulunkulu wayesanda kukhetha umakoti wesivumelwano esisha, kwase kwenziwa umehluko phakathi komakoti waKhe nengaphandle lethempeli. USister White ucacisa ukuthi ingaphandle lethempeli limelela abeZizwe, kanti ithempeli lingabantu bakaNkulunkulu abakhethiweyo; vele ufunde isahluko esithi, The Outer Court, encwadini ethi The Desire of Ages.

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

UJohane ufanekisa amaMillerite, ayesanda kuba ngabantu bakaNkulunkulu abakhethiweyo ngo-1844. Kwabekwa umehluko phakathi kwamaMillerite, ayesanda kuba sehlangenwe nomlayezo omnandi-nobabayo, nayo yonke enye ingxenye yomhlaba ozibiza ngobobuKristu, emelwe njengabeZizwe.

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

Isisekelo sabekwa kusukela ngo-1840 kwaze kwaba ukudumazeka kokuqala, futhi ithempeli laqedwa ngesikhathi sokumenyezelwa koKhalelo Lwaphakathi Kobusuku. Khona-ke kwafika ukudumazeka okukhulu, futhi uJohane utshelwa ukuba asukume alinganise, kodwa ashiye abeZizwe. UJohane ubonisa ukuvulwa kokwahlulela, futhi ngenxa yalesi sizathu ugqozi lusebenzisa ukulinganisa kukaJohane kulawo mavesi njengophawu lokwahlulela kophenyo. Lokho esisanda kukubeka ngoJohane njengophawu lokulinganisa kuyavumelana nokuqonda okujwayelekile kwama-Adventist, kodwa kulo mnyakazo kwaba nokuguquka okukhulu ekuqondeni lolu phawu.

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

Ngokuvumelana nokuqonda kwamaMillerite, safinyelela ekuboneni ukuthi emlandweni wamaMillerite, omelwe nguJohane esahlukweni seshumi, kwakukhona futhi isiprofetho sokunyakaza okufanayo okwakuyoba yizinkulungwane eziyikhulu namashumi amane nane. Saqaphela ukuthi uma uthatha izilinganiso zomlando wamaMillerite, bese ushiya ngaphandle isikhathi sabeZizwe, wawungabona yona impela ithempeli uJohane ayelilinganisa.

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

Saqonda ukubona esinye isiprofetho sesikhathi seminyaka engu-2520 siphela ngo-1798, kanti esinye siphela ngo-1844, ngaleyo ndlela kwembulwa isikhathi seminyaka engamashumi amane nesithupha uKristu akha ngaso ithempeli lamaMillerite. UJohane wakhomba igceke njengabeZizwe, futhi kukhona “izikhathi zabeZizwe” zesiprofetho.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Futhi bayakuwa ngenkemba ebukhali, bathunjelwe kuzo zonke izizwe; futhi iJerusalema liyonyathelwa phansi ngabezizwe, kuze kugcwaliseke izikhathi zabeZizwe. Luka 21:24.

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

“Izikhathi” zabeZizwe zisebuningini, futhi zimelela izinkathi ezimbili lapho kokubili u-Israyeli ongokoqobo no-Israyeli ongokomoya banyathelwa phansi. Esokugcina salezo zikhathi ezimbili zokunyathelwa phansi, sobuhedeni obalandelwa ubupapa, saphela ngo-1798. Naphezu kwalokho okungase kushiwo, “izikhathi zabeZizwe” zaphela ngo-1798, ngokufika kwengelosi yokuqala. UJohane kwakufanele aqale ukulinganisa ngo-1798, hhayi ngaphambi kwalokho. Wabekwa emlandweni ka-1844, ngakho-ke ukushiya ngaphandle inkathi eyaphela ngo-1798, kwakungukushiya ngaphandle igceke; futhi ngokwenza kanjalo uveza iminyaka engamashumi amane nesithupha lapho ithempeli labaMillerite lakhiwa khona yiSithunywa seSivumelwano. Amaqiniso amaningi ahambisanayo avela kulokhu kusebenza, kodwa ngikusebenzisa nje lokhu njengesibonelo sokukhanya okuhlukile ekuqondeni kwamaphayona, kodwa okuwukukhanya okungaphikisani namaqiniso okuqala, kepha okungabe kusasebenzisa isikhathi.

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

Lelo qiniso elithile laqashelwa ngaphambi kuka-9/11, kodwa lasungulwa ngokujulile ngempela ngemuva kuka-9/11. Iqiniso ngoJohane olinganisa ithempeli alinakuhlukaniswa nezidumo eziyisikhombisa, ngoba yilo kanye iphaseji elifanayo. Kukhona iqiniso mayelana nokusetshenziswa kwezidumo eziyisikhombisa elalivalwe ngophawu kwaze kwaba yisikhathi lapho “izimangaliso” zesahluko seshumi nambili sikaDaniyeli sezipheleliswa. Ukusetshenziswa “kwezidumo eziyisikhombisa” okwembulwa ngemuva kukaJulayi 2023 kuhambisana ngokuphelele, noma mangisho ukuthi kuyaphelelisana, namavesi amathathu kaDaniyeli 12 ngendlela ejulile.

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

UDade White usebenzisa igama elithi complement, hhayi igama elithi compliment, ukuchaza ubudlelwane bezincwadi zikaDaniyeli neSambulo. I-Complement, elisho ukuthi “ukuletha ekupheleleni,” yilokho lezi zincwadi ezimbili zesiprofetho ezikwenzela esinye nesinye. Izulu eziyisikhombisa, lapho zivulwa uphawu kuDaniyeli isahluko seshumi nambili ngemva kukaJulayi 2023, ziletha umlayezo okulo ekupheleleni. Okuvula izulu eziyisikhombisa kuyisimiso se-alpha ne-omega sihlangene nesakhiwo seqiniso.

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

“Izikhathi” zabezizwe zagcwaliseka ngo-1798, futhi zimelela izikhathi ezimbili zeminyaka engu-1260 lapho ubuqaba kwase kulandelwa ubuPapa kunyathela phansi indlu engcwele kanye nebutho. Lapho silinganisa ithempeli, kufanele siyeke iguma, futhi iguma lelulela ku-1798, kodwa emva kuka-1844, isikhathi asisekho. Namuhla iminyaka engu-1260 imelela nje inkathi yesikhathi ekhomba umehluko phakathi kwethempeli neguma. Ngenxa yalesi sizathu, kusukela ngoJulayi 18, 2020 kuze kube nguJulayi ka-2023 ukunyathela phansi kwafezwa. Ukulinganisa ithempeli namuhla, ngokuhlanganyela nemidumo eyisikhombisa emele ukumakwa ngokucacile kwezehlakalo ezenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili, kuwumsebenzi owabelwe uJohane. “Umsebenzi wethu omkhulu” uwukuba “sihlanganise” imiyalezo yezingelosi ezintathu, ngaleyo ndlela sikhombe umsebenzi wesiprofetho owawungakaze wenziwe emlandweni wesivumelwano wangaphambili, futhi owenziwa kanqabile kakhulu ngisho namanje. Lapho siyeka iguma elimelela izikhathi zabezizwe, siyeka iminyaka engu-1260 yokushushiswa kobuPapa eyaphela ngesikhathi sokuphela ngo-1798.

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

Ithempeli elakhiwa eminyakeni engamashumi amane nesithupha emlandweni wamaMillerite ikhomba ithempeli elakhiwa kusukela ngoJulayi ka-2023 kuze kube ngaphambi nje komthetho weSonto. Lowo mlando uyisikhathi sezulu eziyisikhombisa “izehlakalo zesikhathi esizayo,” “eziyaku”, hhayi ezingase zibe, “zembulwe ngokulandelana kwazo.”

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

Lapho sihlanganisa umlando wengelosi yokuqala nowengelosi yesibili, sithola ukuthi lowo mlando uqala ngokudumazeka kwe-alpha futhi uphetha ngokudumazeka kwe-omega. Lapho siqondanisa izimpawu zendlela ezingokwesiprofetho emlandweni wengelosi yokuqala kusukela ngo-1840 kuze kube ngu-April 19, 1844, nezimpawu zendlela zengelosi yesibili eyafika ngaleso sikhathi futhi yaqhubeka kwaze kwaba ukufika kweyesithathu ngo-October 22, 1844—siba nezikhathi ezimbili ezombili eziqala futhi ziphethe ngokufika kwengelosi. Umlando wengelosi yokuqala kuze kufike eyesibili ufanekisa umlando wengelosi yesibili kuze kufike eyesithathu.

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

Ubufakazi besiprofetho bokuthi lokhu kuwukusetshenziswa okufanelekile butholakala ku-alpha no-omega kwalokho kusetshenziswa. Imigqa emibili ehambisanayo esetshenziswa ndawonye, kanye nesiqalo nesiphetho sayo yomibili le migqa, kukhomba ukufika kwengelosi. Khona-ke, lapho ihlanganiswa ndawonye, umugqa phezu komugqa, ibe umugqa owodwa, isiqalo siphawula ukudumala kokuqala kuthi isiphetho siphawule ukudumala okukhulu. Obunye ubufakazi butholakala ezimisweni ze-alpha no-omega ezikhomba ukuphela njengokukhulu kunesiqalo. Ukudumala kwe-alpha okuphetha ngokudumala okukhulu kwe-omega kukhomba ingxenye encane nenkulu ye-alpha no-omega.

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

Lapho siqala ngo-Ephreli 19, 1844, (ukufika kwengelosi yesibili okuholela ekufikeni kweyesithathu ngo-Okthoba 22, 1844); bese futhi siqala umugqa wesibili ngo-Agasti 11, 1840, ophela ngo-Ephreli 19, 1844, sithola ukuthi ukudumala kwango-Ephreli 19, 1844 kuyikho kokubili i-alpha ne-omega yomugqa wesiprofetho okhiqizwa ngokuhlanganisa umugqa wesiprofetho wengelosi yokuqala nowengelosi yesibili.

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

Ekupheleni kwaleso sikhathi, unengelosi yesithathu efikayo kanye nengelosi yesibili, ngaleyo ndlela kufanekiswa u-9/11, kanye namazwi amabili engelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili. Lawo mazwi amabili angowomlayezo wengelosi yesibili nowengelosi yesithathu, futhi lezo zingelosi ezimbili zathintana ngo-October 22, 1844, futhi ziphinde zihlangane lapho leyo milando emibili ilethwa ndawonye umugqa phezu komugqa. Zilethwe ndawonye ngale ndlela zimelela umlando wokudumazeka kokuqala kuze kube sekudumazekeni okukhulu, futhi uphawu lwendlela oluphakathi kwalowo mlando ngesikhathi samaMillerite kwakuwumhlangano wekamu lase-Exeter lapho kwabonakaliswa khona izigaba ezimbili zabakhulekeli, zimelela ukuvukela kwezintombi eziyiziwula emzekelisweni, futhi zikhomba uphawu lwendlela oluphakathi njengokuvukela.

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

Izulu eziyisikhombisa zimelela umlando wemiyalezo yengelosi yokuqala neyesibili ihlanganisiwe, umugqa phezu komugqa, okube sekukhomba umlando osuka ekudumazekeni kokuqala uya ekudumazekeni okukhulu emlandweni wabantu abayizinkulungwane eziyikhulu namashumi amane nane. Ukuqonda lokho lowo mlando okumelelayo ngokwesiprofetho kuhambelana ngokufanayo ncamashi nomyalezo omelwe kuDaniyeli ishumi nambili njengovalelwe uphawu kuze kube yisikhathi sokuphela.

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

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo, kodwa ngizoshiya leyo ngxenye yombono wokugcina kaDaniyeli ephathelene kuphela nomfanekiso kaDaniyeli wabantu bakaNkulunkulu ezinsukwini zokugcina. Qaphela, ngokomongo womthetho wokukhulunywa kokuqala, ukuthi evesini lokuqala uDaniyeli useqenjini lalabo abawuqondayo umbono. Into yokuqala ekhulunywa ngayo embonweni ingumfanekiso kaDaniyeli njengowabahlakaniphileyo abaqondayo, futhi amavesi ayisishiyagalolunye okugcina wonke akhuluma ngabahlakaniphileyo abaqondayo ngosuku lwamashumi amabili nambili.

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

> Ngomnyaka wesithathu kaKoresi inkosi yasePheresiya kwambulwa udaba kuDaniyeli, ogama lakhe lalibizwa ngokuthi uBeliteshasari; lolu daba lwaluyiqiniso, kodwa isikhathi esimisiweyo saside; waluqonda lolo daba, waba nokuqonda kombono.

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

> Ngalezo zinsuku mina Daniyeli ngangilusizi amasonto amathathu agcwele. Angidlanga sinkwa esimnandi, nenyama noma iwayini akungenanga emlonyeni wami, futhi angizigcobanga nakancane, kwaze kwagcwaliseka amasonto amathathu aphelele. Kwathi ngosuku lwamashumi amabili nane lwenyanga yokuqala, ngisemngceleni womfula omkhulu, oyiHidekeli; ngase ngiphakamisa amehlo ami, ngabheka, bheka,

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

> indoda ethile embethe ilineni, izinkalo zayo ziboshwe ngegolide elicwengekileyo lase-Uphazi; nomzimba wayo wawunjengeberile, nobuso bayo bunjengokubonakala kombane, namehlo ayo enjengezibani zomlilo, nezingalo zayo nezinyawo zayo zinjengokukhazimula kwethusi elipholishiwe, nezwi lamazwi ayo linjengezwi lesixuku.

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

> Mina Daniyeli ngedwa engabona lo mbono; ngoba amadoda ayenami awawubonanga umbono; kodwa ukuqhaqhazela okukhulu kwehlela phezu kwawo, aze abaleka ayocasha. Ngakho ngasala ngedwa, ngabona lo mbono omkhulu, kwase kungasekho mandla kimi; ngoba ubuhle bami baguqulwa ngaphakathi kwami baba ukubola, angabe ngisagcina mandla.

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

> Nokho ngezwa izwi lamazwi akhe; kwathi lapho ngizwa izwi lamazwi akhe, ngase ngilele ubuthongo obukhulu ngobuso bami, ubuso bami bubheke phansi. Futhi, bheka, isandla sangithinta, sangimisa ngamadolo ami nasezintendeni zezandla zami. Wayesethi kimi,

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

> O Daniyeli, wena muntu othandwa kakhulu, qonda amazwi engiwakhuluma kuwe, ume uqonde: ngokuba manje ngithunyelwe kuwe.

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

> Kwathi esekhulume leli zwi kimi, ngema ngiqhaqhazela. Wayesethi kimi,

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

> Ungesabi, Daniyeli; ngokuba kusukela ngosuku lokuqala owabeka ngalo inhliziyo yakho ukuba uqonde, nokuba uzithobe phambi kukaNkulunkulu wakho, amazwi akho ezwiwa; mina sengifikile ngenxa yamazwi akho. Kepha isikhulu sombuso wasePheresiya sangimelana izinsuku ezingamashumi amabili nanye; kodwa bheka, uMikayeli, omunye wezikhulu ezinkulu, weza ukungisiza; mina ngase ngisala lapho kanye namakhosi asePheresiya.

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

> Manje sengifikile ukuzokwazisa okulindele ukwenzeka kubantu bakho ezinsukwini zokugcina; ngoba umbono usesezinsukwini eziningi ezizayo.

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

> Kwathi esekhulume kimi amazwi anjalo, ngabhekisa ubuso bami phansi, ngase ngiba yisimungulu. Futhi, bheka, ofana nesifaniso samadodana abantu wathinta izindebe zami; khona-ke ngavula umlomo wami, ngakhuluma, ngathi kuye owayemi phambi kwami,

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

> O nkosi yami, ngombono usizi lwami luguqukele phezu kwami, futhi angisalondolozanga mandla. Ngokuba inceku yale nkosi yami ingakhuluma kanjani nale nkosi yami na?

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

> ngokuba mina, masinyane amandla angabe esasele kimi, futhi akukho kuphefumula okwasala kimi. Khona-ke kwabuya futhi kwangithinta lowo owayenokubonakala okufana nokomuntu, wanginika amandla, Wathi,

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

> O muntu othandekayo kakhulu, ungesabi; ukuthula makube kuwe; qina, yebo, qina. Kwathi esekhulume kimi, ngaqiniswa, ngase ngithi, INkosi yami ayikhulume; ngokuba ungiphe amandla. …

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

> Kepha wena, Daniyeli, vala la mazwi, unamathisele uphawu encwadini kuze kube yisikhathi sokuphela; abaningi bayakugijima beyodukuzela ngapha nangapha, nolwazi luyakwandiswa.

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

> Mina, mina Daniyeli ngabheka, futhi, bheka, kwakumi abanye ababili, omunye ngapha osebeni lomfula, nomunye ngale osebeni lomfula. Omunye wase ethi endodeni eyayembethe ilineni, eyayiphezu kwamanzi omfula: Koze kube nini kube sekupheleni kwalezi zimangaliso na?

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

> Ngase ngizwa indoda eyayembethe ilineni, eyayiphezu kwamanzi omfula, lapho iphakamisa isandla sayo sokunene nesandla sayo sobunxele ezulwini, yafunga ngaye ophila kuze kube phakade ukuthi kuyakuba ngokwesikhathi, nezikhathi, nengxenye yesikhathi; futhi lapho isiqedile ukuhlakaza amandla abantu abangcwele, zonke lezi zinto ziyakuphela.

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

> Ngase ngizwa, kodwa angiqondanga; ngase ngithi, O Nkosi yami, kuyakuba yini ukuphela kwalezi zinto na?

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

> Wathi, Hamba ngendlela yakho, Daniyeli; ngokuba la mazwi avaliwe, futhi afakwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi balingwe; kodwa ababi bayakwenza okubi; futhi akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda.

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

> Kusukela esikhathini lapho umnikelo wemihla ngemihla uyakususwa, nokumiswa kwesinengiso esichithayo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye.

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

> Ubusisiwe olindayo, afinyelele ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu.

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

> Kodwa hamba wena endleleni yakho kuze kube sekupheleni; ngokuba uyakuphumula, futhi uyakuma esabelweni sakho ekupheleni kwezinsuku. Daniyeli 10:1–18; 12:4–13.

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