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# The Book of Daniel - Number Twenty

Incwadi KaDaniyeli - Inombolo Yamashumi Amabili

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

UDaniyeli nesiAmbulo: Ukwembula Ukwalukwa Kweziprofetho Kobukhosi Obuphakama Buwe

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

USista White uvame ukuveza ukuthi izifundo zesiprofetho ezidingeka ukuba ziqondwe zivezwa ngokuphakama nokuwa kwemibuso.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Kusukela ekuphakameni nasekuweni kwezizwe njengoba kwenziwe kwacaca ezincwadini zikaDaniyeli neseSambulweni, kudingeka sifunde ukuthi alunalutho kangakanani udumo lwangaphandle nolwezwe kuphela. IBhabhiloni, kanye nawo wonke amandla nobukhosi balo, okungakaze umhlaba wethu usakubone okufana nakho selokhu kwaba khona,—amandla nobukhosi okwabonakala kubantu baleyo nkathi kuqinile futhi kuhlala njalo,—sekudlule ngokuphelele kanjani! Njengoba ‘iyimbali yotshani,’ libhubhile. Jakobe 1:10. Kanjalo nombuso wamaMede namaPheresiya, nemibuso yamaGreki neyamaRoma, kwabhubha. Kanjalo kuyabhubha konke okungenaye uNkulunkulu njengesisekelo sako. Kuphela lokho okuboshelwe enjongweni Yakhe, nokubonakalisa isimilo Sakhe, okungahlala njalo. Izimiso Zakhe yizo zodwa izinto eziqinileyo umhlaba wethu owaziyo.” Abaprofethi namaKhosi, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

“Ukuvuka nokuwa” kwemibuso emelwe ezincwadini zikaDaniyeli neSambulo kuyisizinda sendlela efanele yokufunda isiprofetho. Ukuwa kweBhabhiloni kufanekiswa ukuwa kweBhabhele likaNimrode kuGenesise isahluko seshumi nanye. Bese kuthi kuDaniyeli isahluko sesihlanu, iBhabhiloni liwe futhi. Umlando wobupapa wokuvukela emandleni ngonyaka ka-538, kanye nokuwa kwabo okwalandela ngo-1798, nawo ufanekisa ukuwa kokugcina kweBhabhiloni, ngokuba amandla obupapa ngokwesiprofetho ayiBhabhiloni lomoya. Ubupapa bawa ngo-1798, futhi iSambulo isahluko seshumi nesishiyagalombili sibeka ngokucacile ukuwa kwabo kokugcina. KuDaniyeli isahluko seshumi nanye, nakuvesi lama-45, ubupapa, obumelwe lapho njengenkosi yasenyakatho, bufinyelela ekupheleni kwabo kungabi khona obuzobasiza. Lokhu kwenzeka lapho isikhathi somusa siphela, ngokuba ivesi lama-45 lesahluko seshumi nanye, nevesi lokuqala lesahluko seshumi nambili, zimelela umlando ofanayo.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Uyomisa amatende esigodlo sakhe phakathi kwezilwandle entabeni engcwele ekhazimulayo; nokho uyofinyelela ekupheleni kwakhe, kungabi bikho noyedwa oyomsiza. Futhi ngaleso sikhathi uMikayeli uyakusukuma, inkosana enkulu emela abantwana babantu bakho; futhi kuyakuba khona isikhathi sokuhlupheka esinjengaleso esingakaze sibe khona selokhu kwaba nesizwe kuze kube yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakukhululwa, wonke oyotholakala elotshiwe encwadini. Daniyeli 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Umyalezo wengelosi yesibili wakhiwe phezu kweqiniso lokuthi iBabiloni liwile kabili. IBabiloni elingokoqobo, elimelwe nguNimrode noBelishasari, lawela kabili; futhi neBabiloni elingokomoya lawa ngo-1798, futhi liyawa futhi lapho isikhathi sokuhlolwa komuntu sesiphela.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Kwase kulandela enye ingelosi, isho ithi: “Liwile, liwile iBabiloni, lowo muzi omkhulu, ngokuba liphuzise zonke izizwe iwayini lolaka lobufebe balo.” IsAmbulo 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Ukuphindwa kokuwa kweBabiloni engelosini yesibili kunikeza ukuthethelelwa kwesiprofetho kokuhlonza ukuphindwaphindwa kwamagama nemisho emiBhalweni njengophawu lwemiyalezo ehlanganisiwe yengelosi yesibili kanye Nokukhala Kwaphakathi Kwamabili. Kuphinde kusekele isimiso esakhonjiswa nguDade White, esiphathelene nokuthi ukutadisha isiprofetho kusekelwe ekuphakameni nasekuweni kwemibuso emelwe ezincwadini zikaDaniyeli neSambulo. Lokhu kubonisa umqondo wokuthi ukuze aqonde ukuwa kweBabiloni, umfundi wesiprofetho kufanele ahlanganise ndawonye konke ukuwa kweBabiloni, “umugqa phezu komugqa,” ukuze amise umlayezo wesiprofetho oqondile wokuwa kokugcina kweBabiloni.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Ukuwa kweBabiloni kabili emlayezweni wengelosi yesibili kusekelwe emthethweni wesiprofetho othi iqiniso liqinisekiswa ngobufakazi bofakazi ababili. Ukuphindaphindwa kokuwa kweBabiloni ngaphakathi komlayezo kufanekisela indlela yokusebenza yesiprofetho evezwa eBhayibhelini njengemvula yangemuva. Leyo ndlela engcwele, eyimvula yangemuva, iwukusetshenziswa kokuhlanganisa ndawonye imigqa ehlukahlukene yesiprofetho “umugqa phezu komugqa.” Lapho isetshenziswa ngumfundi wesiprofetho, le ndlela imisa “umyalezo” wemvula yangemuva. Umyalezo wemvula yangemuva omiswa ngokusetshenziswa kwaleyo ndlela engcwele, usube usumenyezelwa emlandweni wesiprofetho ohlanganisiwe wengelosi yesibili nowoKukhala Kwaphakathi Kwebusuku. Lokhu kwakuyiqiniso emlandweni wokunyakaza kwengelosi yokuqala, futhi kuyiqiniso nanamuhla, emlandweni wokunyakaza kwengelosi yesithathu.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Izahluko zesine nezesihlanu zencwadi kaDaniyeli zimelela umugqa womlando ohlanganisa ukuvuka nokuqala kweBhabhiloni, okumelwe nguNebukadinesari esahlukweni sesine, bese kuba ukuwa nokuphela kweBhabhiloni, okumelwe nguBelishasari esahlukweni sesihlanu. Ngokuhlangene ziveza umugqa owodwa wesiprofetho. Umugqa wesiprofetho ovezwa yilezo zahluko ezimbili kufanele ubekwe phezu kukaDaniyeli izahluko zokuqala kuya kwesesithathu, ukuze kusungulwe umlayezo wemvula yangemuva.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Lezi zahluko ezimbili ziveza ukuwa nokuvuka futhi kukaNebukhadinezari, kanye nokuwa nokubhujiswa kukaBelishasari; ngakho-ke ziveza ukuwa kweBabiloni ekuqaleni nasekupheleni komugqa. Umugqa wesiprofetho owakhiwe yilezi zahluko ezimbili umiswe phezu kokuthi iBabiloni liwa, livuke, bese liwa futhi. Lelo qiniso lodwa liyakhomba ukuthi lezo zahluko ezimbili zimelela umlayezo wengelosi yesibili. Lezi zahluko ezimbili zimelela umlando wesilo somhlaba wesAmbulo 13, futhi kulowo mlando umlayezo wengelosi yesibili kanye noKukhala Kwaphakathi Kwamabili kumenyezelwa kabili.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Ngakho-ke, ngaphambi kokuba siqale ukuhlola izahluko zesine nesesihlanu zikaDaniyeli, sizokhomba indlela engcwele eyiyo imvula yamuva, bese kuthi ngokusebenzisa leyo ndlela sikhombe umlayezo wemvula yamuva.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Uphawu olubalulekile emlandweni wengelosi yokuqala neyesibili lwaluyindlela yokusebenza emelwe yimithetho kaWilliam Miller yokuhumusha isiprofetho. Leyo mithetho yasetshenziswa ngabantu ukukhomba umlayezo Wokukhala Kwaphezulu Kwamabili, futhi lowo mlayezo wawuyimlayezo yemvula yokugcina yalowo mlando. Uphawu olubalulekile emlandweni wengelosi yesithathu luyindlela yokusebenza emelwe ngokuthi “Izihluthulelo Zesiprofetho”. Leyo mithetho kufanele isetshenziswe ihambisane nemithetho kaWilliam Miller ukuze kukhonjwe umlayezo Wokukhala Kwaphezulu Kwamabili emlandweni wethu wamanje, futhi umlayezo osumiswa manje yileyo mithetho uyimlayezo wemvula yokugcina wezinsuku zokugcina. Imithetho kaMiller imele imvula yokuqala emlandweni wesiprofetho wesilo sasemhlabeni, futhi leyo mithetho ihlanganiswe “nezihluthulelo Zesiprofetho” imele imvula yokugcina emlandweni wesiprofetho wesilo sasemhlabeni.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Imvula yemvula yamuva iyindlela esetshenziswayo ukukhiqiza umlayezo. Kukhona labo abakhohliswayo ngoba bafuna okuhlangenwe nakho kwemvula yamuva, bengakaqali ukufuna umlayezo okhiqiza lokho okuhlangenwe nakho. Amasonto ePentekoste obuKristu ayisibonelo esicacileyo salokho kukhohliseka. Lolo hlobo olufanayo lokuqondiswa ngokungafanele luyatholakala nakulabo abafuna ngempela umlayezo wemvula yamuva, kodwa benqaba ukufuna indlela ekhomba futhi emisa umlayezo wemvula yamuva. Ngaphandle kwendlela efanele, umlayezo ofanele awunakubonakala. Ngaphandle komlayezo ofanele, okuhlangenwe nakho okufanele akunakwenzeka neze.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Ukubaluleka kwaleli qiniso leBhayibheli akubonwa abaningi, ngokuba abakaze bacabange ukuthi ikhona indlela eyodwa elungile yokutadisha iBhayibheli, nokuthi ziningi izindlela ezingalungile zokulitadisha. Indlela engalungile yokutadisha iBhayibheli, okuyiyona ekhethwa kakhulu kunazo zonke, ukwethemba imibono yabanye abantu ngalokho iBhayibheli elikufundisayo. Lokhu kuyinkinga evamile kakhulu kubantu, kangangokuthi wonke amabandla ahlela uhlelo lokubhekana nalesi sidingo esibonwa ngokungeyikho semihlambi yawo. Leso sidingo samanga siveza umsebenzi wamanga wokumisa uhlelo lwabaholi abaziwa njengongoti bezomoya ekuqondeni iBhayibheli, abazokuqondisa kahle ukuqonda komhlambi ongaqeqeshiwe. IBhayibheli liyawuveza ngempela umumo wohlelo oluhlelekile kakhulu lwesakhiwo sebandla, oluhlanganisa abadala, abaprofethi nabafundisi, kodwa iBhayibheli alikaze likugunyaze ukonakala kokuhleleka kwebandla okuveza uhlelo lwabaholi abagcotshiwe ukuba banqume ukuthi liyini noma aliyini iqiniso, bese kuthi emva kwalokho banqume ukuthi ubani oyisihlubuki noma ongesiso.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Khuthalela ukuziveza uvunyiwe phambi kukaNkulunkulu, uyisisebenzi esingadingi ukuba namahloni, sihlukanisa kahle izwi leqiniso. 2 Thimothewu 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Umholi webandla kumelwe akhuthaze, akhuze, afundise, futhi aqaphe izimfundiso zamanga kanye nalabo abazikhuthazayo lezo zimfundiso zamanga, kodwa yilowo nalowo kithi kumelwe “afunde ngokuzimisela” ukuze “abonakale emukelekile kuNkulunkulu,” “ehlukanisa kahle izwi leqiniso.” Ngokwenza kanjalo, kumelwe sazi indlela iBhayibheli eliyikhombayo njengendlela efanele yokuhlukanisa kahle izwi leqiniso. Incwadi ka-Isaya iveza lezi zindaba esimweni semvula yamuva, ngakho-ke yikho lapho sizoqala khona.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Ngalolo suku uJehova uyakujezisa uLeviyathani ngenkemba yakhe ebuhlungu, enkulu, nenamandla, inyoka esheshayo; yebo, uLeviyathani, leyo nyoka egwegwile; futhi uyakubulala udrako osezilwandle. Ngalolo suku culani ngaye nithi: Isivini sewayini elibomvu. Mina Jehova ngiyasigcina; ngiyakusinisela ngezikhathi zonke; funa kulimaze umuntu, ngiyakusigcina ubusuku nemini. Ulaka alukho kimi; ngubani ongabeka ameva nameva ahlabayo phambi kwami empini na? Bengiyakuhamba phakathi kwawo, ngiwashise kanyekanye. Noma makabambe amandla ami, ukuze enze ukuthula nami; yebo, uyakwenza ukuthula nami. Uyakwenza ukuba abavela kuJakobe bamise izimpande; u-Israyeli uyakuqhakaza ahlume, agcwalise ubuso bezwe ngezithelo. Umyishaye yini njengoba eshaye labo abamshayayo? noma ubulewe yini njengokubulawa kwalabo ababulawa nguye? Ngokwesilinganiso, lapho sihluma, uyakuphikisana naso; uyawumisa umoya wakhe olukhuni ngosuku lomoya wasempumalanga. Ngalokho-ke ububi bukaJakobe buyakuhlanzwa; futhi lesi yiso sonke isithelo sokususa isono sakhe; lapho enza wonke amatshe e-altare abe njengamatshe eshoki aqhekezwe abe yizicucu, izixuku zezihlahla ezingcwele nezithombe akuyikuma. Nokho umuzi oqinile uyakuba yincithakalo, nendawo yokuhlala iyakulahlwa, ishiywe njengenkangala; lapho ithole liyakudla khona, lilale khona, liqede amagatsha alo. Lapho amagatsha awo esebunile, ayakwephulwa; abesifazane bayafika bawathungela ngomlilo; ngokuba bangabantu abangenakuqonda; ngalokho owabenzayo akayikubahawukela, nowababumbayo akayikubabonisa umusa. Kuyakuthi ngalolo suku uJehova ayakubhula kusukela emfuleni kuze kube semfudlaneni waseGibhithe, nani niyakubuthelwa ngabanye ngabanye, nina bantwana bakwa-Israyeli. Kuyakuthi futhi ngalolo suku kukhala icilongo elikhulu, bese kufika labo ababebhubha ezweni lase-Asiriya, nabaxoshiweyo ezweni laseGibhithe, bakhuleke kuJehova entabeni engcwele eJerusalema. U-Isaya 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Ezihlokweni ezandulelayo, siye sakhuluma kaningi “ngesibhengezo” esiphakanyiswayo ukuze sibize abanye abantwana bakaNkulunkulu baphume eBhabhiloni. Ivesi lokugcina lika-Isaya isahluko samashumi amabili nesikhombisa, likhuluma ngomsebenzi wesibhengezo lapho lithi “icilongo elikhulu liyakukhala, bese beze labo ababelungele ukubhubha ezweni lase-Asiriya.” I-Asiriya iwuphawu lweBhabhiloni ezinsukwini zokugcina, futhi labo abezwa umlayezo wesixwayiso wokuphuma eBhabhiloni kulelo vesi, bayafika bakhonze kanye nalabo abamelwe njengabayizinkulungwane eziyikhulu namashumi amane nane, abamiswe ngokwesiprofetho “entabeni engcwele eJerusalema.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Ivesi lithi, “kuyakuthi ngalolo suku.” “Lolo suku,” okuwusuku lapho izwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili libiza abanye abantwana bakaNkulunkulu ukuba baphume eBhabhiloni, luyisizinda saso sonke lesi sahluko. Izwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili limemeza ngesikhathi somthetho weSonto, lapho isifebe saseThire sikhunjulwa.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kulo, bantu bami, ukuze ningahlanganyeli ezonweni zalo, nokuthi ningamukeli izinhlupho zalo. Ngokuba izono zalo sezifinyelele ezulwini, futhi uNkulunkulu ukhumbule ububi balo. IsAmbulo 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Isahluko samashumi amabili nesikhombisa sika-Isaya siqala ngokukhomba lona lolo suku isahluko esiphetha ngalo, lapho sithi: “Ngalolo suku uJehova uyakumjezisa uLeviyathani, inyoka ehlabayo, ngenkemba yakhe ebukhali, enkulu nenamandla; yebo, uLeviyathani, leyo nyoka esontekile; futhi uyakubulala udrako osezilwandle.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Emthethweni yeSonto ukwahlulela kukaNkulunkulu kokuphatha nokuphindisela kuqala phezu kwemibuso kadrako (iZizwe Ezihlangene), yesilo (ubupapa) nomprofethi wamanga (i-United States). Emthethweni yeSonto umprofethi wamanga uyachithwa njengombuso wesithupha wesiprofetho seBhayibheli, futhi ukuhlubuka kwesizwe kuveza ukubhujiswa kwesizwe. Umthetho weSonto yilapho ukwahlulela kukaNkulunkulu kokuphatha kuqala ukuwela phezu kukadrako, onguSathane (futhi umbuso wakhe wasemhlabeni umelwe njengodrako), isilo nomprofethi wamanga. Kuyisijeziso esiqhubekayo, esiqala emthethweni yeSonto. Isiqalo nesiphetho sesahluko samashumi amabili nesikhombisa sika-Isaya kungumthetho weSonto, futhi leso sahluko simelela izindaba eziqondile ezihlobene ngokuqondile nomlando oholela kuze kufike futhi olandela emva komthetho weSonto.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Sicubungula isahluko samashumi amabili nesikhombisa, ngokuba sisungula isimo sesiprofetho sezahluko zamashumi amabili nesishiyagalombili namashumi amabili nesishiyagalolunye. Kulezo zahluko sizothola incazelo yemvula yokugcina njengendlela yokusebenza, ezosivumela ukuba siqonde ukubaluleka kokubeka izahluko zesine nezesihlanu zikaDaniyeli phezu kwezahluko zokuqala ezintathu zikaDaniyeli. Emva kokuba u-Isaya isahluko samashumi amabili nesikhombisa ekhombisile ukuqala kwesijeziso esiqhubekela phambili sombuso kadrako, uloba ukuthi kuleso sikhathi abantu bakaNkulunkulu bayalaywa ukuba “bamhlabelele.” Bahlabelele bani na?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Impendulo yokuthi kufanele kuhlatshelelwe bani itholakala esihlokweni sale ngoma, ngoba kufanele bahlabelele “isivini sewayini elibomvu, elilondolozwa nguJehova.” Indaba yesivini iyindaba yabantu bakaNkulunkulu, futhi yaqala ukukhulunywa ngu-Isaya esahlukweni sesihlanu.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Manje ngizohlabelela othandekayo wami ingoma yothandiweyo wami mayelana nesivini sakhe. Othandekayo wami unesivini egqumeni elivundile kakhulu; wasibiyela, wasusa amatshe aso, wasitshala ngomvini omuhle kakhulu, wakha umbhoshongo phakathi kwaso, wenza nesikhamo sewayini kuso; wayelindele ukuba sithele amagilebhisi, kodwa sathela amagilebhisi asendle. Manje-ke, nina bakhileyo eJerusalema, nani madoda akwaJuda, ake nahlulele, ngiyanincenga, phakathi kwami nesivini sami. Yini ebisengenziwa esivini sami engingayenzanga kuso na? Pho, lapho ngangilindele ukuba sithele amagilebhisi, sathelani amagilebhisi asendle na? Manje-ke wozani; ngizonitshela engizokwenza esivini sami: ngizosusa uthango lwaso, sidliwe; ngidilize udonga lwaso, sinyathelwe phansi; ngizosishiya siyincithakalo; asiyikunqunywa, futhi asiyikulinywa; kodwa kuyomila kuso ameva nameva amancane; ngiyakuyala namafu ukuba angasiniseli imvula. Ngokuba isivini sikaJehova Sebawoti siyindlu ka-Israyeli, namadoda akwaJuda ayisitshalo sakhe esijabulisayo; wabheka ukwahlulela, kodwa bheka, ukucindezela; wabheka ukulunga, kodwa bheka, ukukhala. Isaya 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Emlandweni wenhlekelele yomthetho weSonto, abantu bakaNkulunkulu kufanele bacule ingoma yesivini kubantu bakaNkulunkulu, ngokuba ingoma ithi, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” Ingoma yesivini iyingoma ekhomba ukudlulwa kwabantu besivumelwano sangaphambili, ngesikhathi uNkulunkulu engena esivumelwaneni nalabo uPetru athi ngabo “in time past were not a people, but are now the people of God.” Ikhomba ukuthi akukho mvula eye yawela phezu kwesivini, ngalokho ikhomba umsebenzi ka-Eliya ofika kuleso sikhathi, futhi okunguye yedwa ongaveza imvula phakathi naleso sikhathi. Siyazi ukuthi le ngoma imayelana nokudlulwa kwabantu besivumelwano, ngokuba ingoma yesivini yaculwa nguKristu kwa-Israyeli wasendulo, ngesikhathi u-Israyeli wasendulo edlulwayo, kuyilapho ngesikhathi esifanayo uNkulunkulu wayengena esivumelwaneni no-Israyeli ongokomoya.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 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. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Zwani omunye umfanekiso: Kwakukhona umninindlu othile owatshala isivini, wasibiyela nxazonke, wemba isikhamo sewayini kuso, wakha nombhoshongo, wasiqashisela abalimi, wase eya ezweni elikude. Kwathi lapho isikhathi sezithelo sesisondele, wathuma izinceku zakhe kubalimi, ukuze zamukele izithelo zaso. Kepha abalimi bazibamba izinceku zakhe, bayishaya enye, babulala enye, bayikhanda ngamatshe enye. Wabuye wathuma ezinye izinceku eziningi kunalezo zokuqala; benza kuzo ngokunjalo. Kepha ekugcineni wathuma indodana yakhe kubo, ethi, Bayakuyihlonipha indodana yami. Kodwa lapho abalimi bebona indodana, basho bodwa bathi, Nansi indlalifa; wozani, siyibulale, sithathe ifa layo. Bayibamba, bayiphonsa ngaphandle kwesivini, bayibulala. Ngakho-ke, lapho inkosi yesivini ifika, iyakubenzani labo balimi na? Bathi kuye, Iyababhubhisa kabuhlungu labo bantu ababi, isiqashisele isivini kwabanye abalimi abayoyinika izithelo ngezikhathi zazo. UJesu wathi kubo, Anikaze yini ukufunda emibhalweni ukuthi, Itshe abalakhi abalilahla, lona seliphenduke ikhanda legumbi; lokhu kwenziwe yiNkosi, futhi kuyamangalisa emehlweni ethu na? Ngakho ngithi kini, umbuso kaNkulunkulu uyakususwa kini, unikezwe isizwe esithela izithelo zawo. Futhi lowo oyakuwa phezu kwaleli tshe uyakwephulwa; kodwa lowo eliwele phezu kwakhe liyomgaya abe yimpuphu. Kwathi abapristi abakhulu nabaFarisi sebezwile imifanekiso yakhe, baqonda ukuthi ukhuluma ngabo. Mathewu 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Ngenkathi uJesu ehlabelela ama-Israyeli asendulo ingoma yesivini sikaNkulunkulu, adonswa kakhulu emqondweni nasemandleni alowo myalezo, kangangokuthi, lapho uJesu ebuza amaJuda aphikisanayo ukuthi iNkosi yesivini yayiyakwenzenjani kulabo ababulala iNdodana, awazange akwazi ukuzibamba ekunikezeni impendulo eqondileyo, lapho ethi, “Iyobabhubhisa kabuhlungu labo bantu ababi, bese iqashisela abanye abalimi isivini sayo, abayoyinikela izithelo zaso ngezikhathi zazo.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “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.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

UJesu wayesefaka masinyane elinye ivesi kuleyo ngoma, lapho ecula ngetshe elaliwa, futhi wahlanganisa impendulo yabo nesitanza sokugcina lapho ethi, “Ngakho-ke ngithi kini, umbuso kaNkulunkulu uyakususwa kini, unikwe isizwe esithela izithelo zawo. Lowo nalowo oyakuwa phezu kwaleli tshe uyakwephulwa; kepha lowo eliyokuwa phezu kwakhe, liyamchoboza abe yimpuphu.” Lokhu “ukumchoboza abe yimpuphu,” kunanela u-Isaya amashumi amabili nesikhombisa ngokwenza “wonke amatshe e-altare abe njengamatshe omcako aqhekezwe aba yizicucu, nezixuku zezihlahla nemifanekiso ngeke kusame.” Kokubili kuyizikhombo emsebenzini wemvuselelo owenziwa nguJosiya, owayefanekisela labo ezinsukwini zokugcina abaphinde bathole “izikhathi eziyisikhombisa”, okuyilo itshe lokukhubeka elichoboza labo abenqaba ukulithatha njengeliyigugu.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Ngosuku lomthetho weSonto, njengoba lumelwe ku-Isaya isahluko samashumi amabili nesikhombisa, labo “abake esikhathini esedlule bengesi isizwe,” mabahlabelele ingoma yesivini sewayini elibomvu seNkosi. Lezi zihloko zivame ukukhomba ukuthi awukho umlayezo wesithathu ngaphandle komlayezo wokuqala nowesibili. Umthetho weSonto ungumlayezo wesithathu, futhi usuku lomthetho weSonto luhlanganisa umlando wemiyalezo yokuqala neyesibili. Esahlukweni samashumi amabili nesikhombisa sika-Isaya, umthetho weSonto ukhomba inkathi emelwe kuDaniyeli isahluko sokuqala, bese futhi kuDaniyeli izahluko zokuqala kuya kwezintathu. Ngokwesiprofetho, usuku lomthetho weSonto esahlukweni samashumi amabili nesikhombisa lukhomba umlando kaSepthemba 11, 2001, lapho umlayezo wokuqala wanikwa amandla kwaze kwaba semthethweni weSonto osuzayo maduzane.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Esihlokweni esilandelayo sizoqhubeka nokucabangela kwethu lelo culo abahlengiweyo okufanele balimemezele esikhathini esiholela kulelo phuzu lapho isifebe saseRoma siyobe sesiqala ukucula iculo laso.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Ngase ngibuka, bheka, iWundlu lalimi entabeni iSiyoni, kanye nalo kwakukhona abayizinkulungwane eziyikhulu namashumi amane nane, benegama likaYise lilotshiwe emabunzini abo. Ngase ngizwa izwi livela ezulwini, linjengezwi lamanzi amaningi, linjengezwi lokuduma okukhulu; futhi ngizwa izwi labashayi bamahabhu beshaya amahabhu abo. Bacula kungathi kuyiculo elisha phambi kwesihlalo sobukhosi, naphambi kwezidalwa ezine, naphambi kwabadala; futhi akekho umuntu owayengalifunda lelo culo ngaphandle kwabayizinkulungwane eziyikhulu namashumi amane nane, abahlengwa emhlabeni. Yilaba abangazange bangcoliswe ngabesifazane; ngokuba bayizintombi. Yilaba abalandela iWundlu noma yikuphi lapho liya khona. Laba bahlengwa phakathi kwabantu, bengabayizithelo zokuqala kuNkulunkulu nakuWundlu. Futhi emlonyeni wabo akufunyanwanga nkohliso; ngokuba abanacala phambi kwesihlalo sobukhosi sikaNkulunkulu. IsAmbulo 14:1–5.

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