A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Igama okanye ibinzana eliphindwe kabini ngaphakathi kwelizwi eliphefumlelweyo luphawu lomyalezo wengelosi yesibini.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
Kwathi ngomnyaka wesibini wobukumkani bukaNebhukadenetsare, uNebhukadenetsare waphupha amaphupha; umoya wakhe waxhalaba ngawo, nobuthongo bakhe bamshiya. Waza ukumkani wayalela ukuba kubizwe oosiyazi, nabavumisi ngeenkwenkwezi, nabathakathi, namaKaledi, ukuze bamxelele ukumkani amaphupha akhe. Baza beza bema phambi kokumkani. Wathi ukumkani kubo, Ndiphuphe iphupha, nomoya wam uxhalabile kukulazi elo phupha. Daniyeli 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Ebumnyameni” bobusuku, uNebhukadenetsare waphupha umfanekiso, kodwa akazange akwazi ukuwukhumbula umphupha lowo. Ephupheni lasebusuku waphupha umfanekiso, kodwa iphupha lomfanekiso lalinobumnyama ekuqondeni kwakhe njengoko babunjalo ubusuku awayeliphuphe ngabo elo phupha.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Ama amaKaledi athetha kukumkani ngesiSiriya, Athi, Kumkani, phila ngonaphakade: baxelele abakhonzi bakho iphupha, size silibonakalise ukutyhilwa kwalo. Ukumkani waphendula, wathi kumaKaledi, Le nto imkile kum: ukuba aniyi kundazisa iphupha, kunye nokutyhilwa kwalo, niya kugawulwa niziingceba, nezindlu zenu zenziwe imfumba yobulongwe. Ke ukuba nithe nalibonakalisa iphupha, nokutyhilwa kwalo, niya kwamkela kum izipho nemivuzo nembeko enkulu; ngoko ke ndibonakaliseleni iphupha, nokutyhilwa kwalo. Daniel 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Uvavanyo lwephupha likaNebhukadenetsare lomfanekiso lwaluluvavanyo olwenzelwe ukuchonga ukuba ngubani na onokunikela inkcazo echanekileyo yesiprofeto ngomfanekiso ogqunywe bubumnyama, kunye nokutolikwa komxholo wephupha. Isigidimi sengelosi yesibini, esadityaniswa nesigidimi soKhalelo lwasezinzulwini zobusuku kwimbali yamaMillerite, sasifanekiselwe nguEliya kukhuphiswano lwaseNtabeni yeKarmele. Naso, sasiseluvavanyo olwaluza kubonakalisa, kungekuphela nje ukuba ngubani uThixo oyinyaniso, kodwa kwanokuba ngubani umprofeti oyinyaniso. UWilliam Miller, lowo uDade White athi ngokungqalileyo wayefanekiselwe nguEliya, wayemele uEliya eNtabeni yeKarmele. Sekunjalo, kwakungenguye uWilliam Miller ngokwakhe owayemelwe, koko yayiyimigaqo yokutolika isiprofeto awayekhokelwe ukuba ayiqonde. ENtabeni yeKarmele, abaprofeti bothixo oyindoda uBhahali nabaprofeti bothixokazi uAshtaroti babonakaliswa ukuba bangabaprofeti bobuxoki. Kwimbali yamaMillerite, iicawe zamaProtestanti zabonakaliswa ukuba zingabaprofeti bobuxoki njengoko kwakufanekiselwe yiNtaba yeKarmele.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Xa iicawa zamaProtestanti zabonakalisa ukwala kwazo imigaqo yokutolika iziprofeto kaWilliam Miller, zaba ziintombi zaseRoma. Ngokwesiprofeto, intombi ngumfanekiso wonina. Uvavanyo amaProtestanti awasilelayo kwimbali yamaMillerite lwalululo uvavanyo olwachonga lwaza lwavelisa umfanekiso (intombi) werhamncwa. Kulapho uphondo lobuProtestanti bokwenene lwabonakaliswa khona luchasene nophondo lobuProtestanti obuwexukileyo. UNebhukadenetsare wayefuna ukutolikwa, yaye ngokwenjenjalo wayebandakanyekile, phantsi kobuBonelelo, ekuveliseni ukubonakaliswa kwabaprofeti bobuxoki kwanabaprofeti bokwenene.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Baphendula kwakhona bathi, Inkosi mayixelele abakhonzi bayo iphupha, size silibonakalise ukutyhilwa kwalo. Inkosi yaphendula yathi, Ndiyazi ngokuqinisekileyo ukuba nifuna ukuzizuzela ixesha, kuba niyabona ukuba loo nto indiphunyukile. Ke ukuba aniyi kundazisa iphupha, mnye kuphela ummiselo ngani; kuba nizilungiselele amazwi obuxoki nawonakeleyo ukuba niwathethe phambi kwam, kude kuguquke ixesha. Ngoko ke ndixeleleni iphupha, ndandule ndazi ukuba ninako ukundibonakalisa ukutyhilwa kwalo. Daniyeli 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Ekupheleni kwamaxesha ovavanyo, umahluko owabonakaliswayo eNtabeni yeKarmele, nango-Oktobha 22, 1844, wawubonakaliswa kwakhona nakwisahluko sesibini sikaDaniyeli. Kule mibonakaliso mithathu yesiprofeto yeNtaba yeKarmele, imbali yamaMillerite nephupha likaNebhukadenetsare lomfanekiso oqingqiweyo, ugxininiso lukwintsingiselo echanileyo yesiprofeto njengoko imelwe nguEliya, uMiller noDaniyeli. Ukutolikwa kwephupha ngumyalezo otyhilwayo kwimbali apho kubonakaliswa iindidi ezimbini zabaprofeti.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
AmaKalediya aphendula phambi kokumkani, athi, Akukho mntu emhlabeni onokumxelela ukumkani le nto ayifunayo; ngenxa yoko akukho kumkani, nkosi, nokuba ngumphathi owakha wabuza izinto ezinjalo kusomlingo, okanye kusazi seenkwenkwezi, okanye kumaKalediya. Yaye into ayifunayo ukumkani inzima kunene, yaye akukho namnye onokuyityhila phambi kokumkani, ngaphandle koothixo, abahlala kwabo kungekho kunye nenyama. Ngenxa yoko ukumkani waba nomsindo, wanoburhalarhume obukhulu, waza wayalela ukuba kubulawe zonke izilumko zaseBhabheli. Daniyeli 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Entabeni yeKarmele, uEliya wamisela uvavanyo, yaye uvavanyo awalumiselayo lwalungelulo nje kuphela ukubonakalisa ukuba ngubani uThixo oyinyaniso, kodwa kwanokuba ngubani umprofeti oyinyaniso. KuDaniyeli isahluko sesibini ngamaKhaledi achaza uvavanyo olwavakalisa umahluko phakathi kwenyaniso nobuxoki. Bachaza ukuba ukutyhilwa okufunwa nguNebhukadenetsare kunokwaziwa nguThixo kuphela, kungekhona ngabantu. Babuye bakhalaza besithi ulwalamano phakathi kukaNebhukadenetsare nezazi zakhe zonqulo lwalululwalamano olungachanekanga xa besithi “yinto enqabileyo le ayifunayo ukumkani.” Banqwenela ukuba ukumkani, omela uMbuso, angangeni kummandla wenkolo abebeqondwa ukuba ngabo abanegunya kuwo. Abaphikisani nemigaqo yokudibana kwecawe nombuso, baphikisa into yokuba uNebhukadenetsare, emele uMbuso, ufuna ukuba ngulowo ulawula icawa. Bebeya kukhululeka ngolwalamano lwecawe nombuso, ukuba iinkokeli zonqulo bezilawula umbuso. Uvavanyo lomfanekiselo werhamncwa kulapho sigqiba khona isiphelo sethu sikanaphakade—njengephupha lomfanekiso kaNebhukadenetsare—luvavanyo lobomi nokufa.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Waza ke waphuma umthetho wokuba izilumko zibulawe; baza bamfuna noDaniyeli namaqabane akhe ukuba babulawe. Wandula uDaniyeli waphendula ngengcebiso nangobulumko kuAriyoki, umphathi womlindi wokumkani, owayephumile ukuba abulale izilumko zaseBhabheli. Waphendula wathi kuAriyoki, umphathi wokumkani, Yini na le nto umthetho uphuma ngokungxama kangaka ukumkani? Waza uAriyoki wayazisa le nto kuDaniyeli. Daniyeli 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Xa uDaniyeli ekhanyiselwa ukuqonda iimeko zobomi nokufa zephupha lomfanekiso owawungaziwa okwangoku, umela ukukhanyiselwa kwabaliwaka elinye namakhulu amane anamashumi amane anesine kwinto yokuba bakwimbali yovavanyo lwesibini nolubonakalayo lwenkqubo yovavanyo enamanyathelo amathathu. Kodwa ke uDaniyeli akameli nje kuphela abo bakhethe ukutya ukutya okufanelekileyo, baza ngaloo ndlela baluphumelela uvavanyo lokuqala, koko ukwamele nommeli ongumntu uThixo awayemnike ukuqonda okukhethekileyo ngesiprofeto seBhayibhile.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Ngokubhekisele kwaba bantwana bane, uThixo wabanika ulwazi nobuchule kuko konke ukufunda nobulumko; noDaniyeli wayenokuqonda kuyo yonke imibono namaphupha. Daniyeli 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Nangona onke amaHebhere amane athembekileyo aluphumelela uvavanyo lokutya, uDaniyeli wakhethwa njengomthunywa wemibono namaphupha. UDaniyeli umele umthunywa wesiprofeto njengoko emelwe nguEliya, uYohane umBhaptizi, uYohane umTyhili, uWilliam Miller neFuture for America. Umthunywa wesiprofeto akaze ahlukaniswe novavanyo lwesiprofeto.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Ngexesha likaKristu, abo babengqaba ubungqina bukaYohane babengenakuxhamla ngoYesu. Kwimbali yamaMillerite, abo babengqaba isigidimi sokuqala (esimelwe nguWilliam Miller), babengenakuxhamla kwisigidimi sesibini. Kuzo zombini ezi mbali abathembekileyo abazange baqonde ukuba inkqubo yokuvavanywa yayikhokelela phi. Abafundi bala ukubona umnqamlezo, nangona babesixelelwe ngokucacileyo ukuba wawuza kwenzeka. AmaMillerite ayengenakubona ukudana okukhulu. UDaniyeli, akuxelelwa nguAriyoki ngeemeko zobomi nokufa ezazinxulumene nephupha lomfanekiso kaNebhukadenetsare, wayengazi ukuba umxholo wephupha wawuyintoni okanye ukuba uvavanyo lomfanekiso lwalukhokelela phi. Konke awayekwazi kukuba yayiyimeko yobomi nokufa. UDaniyeli ke ngoko wayefuna ixesha ukuze akuqonde ukutyhilwa kwalo.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Waza wangena uDaniyeli, wacela kukumkani ukuba amnike ixesha, ukuze ambonise kukumkani ukutyhilwa kwalo. Daniyeli 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
UDaniyeli wayebonakalisile ukholo ekutyeni (kwindlela yokusebenza) awayegqibe ekubeni akudle kuvavanyo lokuqala. Ngenxa yoko wanikwa ixesha, njengokuba kwaba njalo nakubafundi ngexesha likaKristu. Ixesha elanikweyo kubafundi laliyisithuba sexesha sokufa kukaKristu, ukungcwatywa kwakhe, ukuvuka kwakhe, nokunyuka kwakhe kokuqala, ngaphambi kokuba adibane nabafundi endleleni eya e-Emawusi, aze aphinde kwakhona kwigumbi eliphezulu. Emva koko ekupheleni kwelo xesha wabaphefumlela uMoya oyiNgcwele.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Akuba etshilo ke oku, waphefumlela phezu kwabo, waza wathi kubo, Yamkelani uMoya oyiNgcwele. Yohane 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
UEHezekile waprofeta, aza amathambo awomileyo ahlanganiswa. Emva koko uHezekile waphinda waprofeta, waza uMoya oyiNgcwele waphefumlelwa phezu kwemizimba eyayisandul’ ukwakheka, yaza yema ngeenyawo ingumkhosi onamandla. Xa uKristu waphefumlela phezu kwabafundi, wavula ukuqonda kwabo.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Waza wabavulela ukuqonda, ukuze bakuqonde iziBhalo. Luka 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Bonke abaprofeti bathetha ngokuphela kwehlabathi, yaye noDaniyeli akanjalo ngokunjalo. Ixesha awalicelayo lalingumqathango wexesha ukuze afumane ukukhanyiselwa. Ixesha lokulinda lamaMillerite lalisusela ekudanisekeni kokuqala de baqonda ukuba babekwithuba lokulibaziseka, ngokunxulumene neziprofeto zikaMateyu isahluko samashumi amabini anesihlanu nezikaHabhakuki isahluko sesibini. Imbali yexesha lokulibaziseka kwimbali yamaMillerite yazaliseka ngexesha lesigidimi sengelosi yesibini. UDaniyeli isahluko sesibini umele kwaloo mbali inye, ngoko ke isicelo sakhe sexesha sihambelana ngokwesiprofeto nexesha lokulibaziseka lamaMillerite. Ngoko ke, isicelo sikaDaniyeli sexesha kunye nexesha lokulibaziseka lamaMillerite limele ixesha lokulibaziseka lekhulu elinamashumi amane anesine amawaka, elaqala ngomhla we-18 kuJulayi, 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Isicelo sikaDaniyeli sexesha ukuze aqonde iphupha lomfanekiso kaNebhukadenetsare simelwe kwiSityhilelo isahluko seshumi elinanye njengeentsuku ezintathu ezinesiqingatha apho amangqina amabini alele efile esitratweni. Kwimbali yeentsuku ezintathu ezinesiqingatha zeSityhilelo ishumi elinanye, ezo ntsuku zintathu ezinesiqingatha ezimela ngokomfuziselo intlango yesiprofeto, kukho izwi elikhalayo. Izwi lomntu elisetyenziswa nguMthuthuzeli ukuvusa nokubuyisela emandleni omileyo afileyo ubomi limelwe nguDaniyeli, onikwe isityhilelo sesiprofeto sokuba iphupha laliyintoni nokuba lalimela ntoni. Izwi elikhalayo entlango linikwe ukuqonda kwesiprofeto ngamaphupha nangemibono, njengoko kumelwe nguDaniyeli. Izwi liyakhala, ngaloo ndlela lichaza ukuba linikwe umyalezo Wokukhala Kwasemanzulwini Obusuku, yaye oko kukhala kunikwa phakathi kobusuku, nto leyo emela ubumnyama.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Ebumnyameni obunzulu kakhulu phakathi kobusuku ilizwi (Daniel) lanikwa ukuqonda kwesigidimi esasigqunywe bumnyama. Umyalelo owanikwa ilizwi (Ezekiel) kukuprofeta kumathambo awomileyo abafileyo. Njengoko esenza njalo, uMthuthuzeli uphefumlelwa phezu kwabafileyo esitalatweni, baza “bavuselelwa.” Kodwa ke uvuselelo lufeziwe kuphela ngomthandazo. Umthandazo uluphawu lwendlela kwimbali yovuselelo lwamathambo awomileyo abafileyo ababulawelwa esitalatweni. UDaniel umele olo phawu lwendlela ngokwesiprofeto, kanye kwindawo efanelekileyo apho olo phawu lwendlela luchongiweyo khona.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Imvuselelo yobuthixo bokwenyaniso phakathi kwethu yeyona inkulu neyingxamisekileyo kuzo zonke iimfuno zethu. Ukuyifuna oku kufanele kube ngumsebenzi wethu wokuqala. Kufuneka kubekho umzamo onyanisekileyo wokuzuza intsikelelo yeNkosi, kungekhona ngenxa yokuba uThixo engafuni ukusithululela intsikelelo Yakhe, kodwa ngenxa yokuba singakulungelanga ukuyamkela. UBawo wethu osemazulwini ukulungele ngakumbi ukunika uMoya waKhe oyiNgcwele kwabo bamcelayo, kunokuba abazali basemhlabeni bekulungele ukunika abantwana babo izipho ezilungileyo. Kodwa ngumsebenzi wethu, ngokuvuma izono, ngokuzithoba, ngenguquko, nangomthandazo onyanisekileyo, ukuzalisekisa imiqathango apho uThixo athembise khona ukusinika intsikelelo Yakhe. Imvuselelo imele ilindelwe kuphela njengempendulo emthandazweni. Ngoxa abantu besaswele kangaka uMoya oyiNgcwele kaThixo, abanako ukuxabisa ukushunyayelwa kweLizwi; kodwa xa amandla oMoya echukumisa iintliziyo zabo, ngoko iintshumayelo ezinikwayo aziyi kuba ngaphandle kwesiphumo. Bekhokelwa ziimfundiso zeLizwi likaThixo, kunye nokubonakaliswa koMoya waKhe, besebenzisa ukuqonda okuphilileyo, abo baya kwiintlanganiso zethu baya kuzuza amava axabisekileyo, yaye bakubuyela emakhaya, baya kuba belungele ukukhupha impembelelo enempilo.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Ababethwali beeflegi ezindala babeyazi into ekuyiyo ukulwa noThixo ngomthandazo, kwanokonwabela ukuthululwa koMoya waKhe. Kodwa aba bayadlula emsamo wesenzo; yaye ngoobani abanyukayo bezalisa iindawo zabo? Kunjani na ngesizukulwana esikhulayo? Ngaba baguqukele kuThixo? Ngaba siphaphamele umsebenzi oqhubekayo kwingcwele yasezulwini, okanye silindele ukuba kufike amandla athile anyanzelisayo phezu kwebandla ngaphambi kokuba sivuke? Ngaba sinethemba lokubona ibandla liphela livuselelwa? Elo xesha alisayi kuze lifike.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Kukho abantu ebandleni abangaguqukanga, nabangayi kudibana nomthandazo onyanisekileyo, ozingisileyo, nowoyisayo. Simele ukungena emsebenzini ngamnye ngamnye. Simele ukuthandaza ngakumbi, sithethe kancinane. Ububi buya busanda, yaye abantu mabafundiswe ukuba banganeliswa luhlobo lokuhlonela uThixo olungenawo umoya namandla. Ukuba sizimisele ukuhlola ezethu iintliziyo, silahle izono zethu, size silungise utyekelo lwethu olubi, imiphefumlo yethu ayiyi kuphakanyiselwa emampunge; siya kuzithemba kancinane thina ngokwethu, sinesazela esihlala sihleli sokuba ukwanela kwethu kuvela kuThixo.” Selected Messages, incwadi 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Ngokusekelwe elukholweni ekutyeni uDaniyeli awayekhethe ukukudla, waza ke wangena kwinkqubo yovavanyo ebonakalayo eyayimfuna ukuba asebenzise indlela eyayimelwe kukutya kwakhe, kuqala athembise ukuba uThixo wakhe uya kuwuchaza aze awutyhile umphupha, aze emva koko akwenze ukuwubeka loo mphupha phambi kokumkani. Wayenokutya okufanelekileyo, okanye indlela echanekileyo, waza ke wayemele abonakalise ukholo lwakhe ngokubonakalayo ngokuzisa isigidimi somphupha womfanekiso kaNebhukadenetsare esasi “bumnyameni” ngokupheleleyo. Isenzo sakhe esalandelayo saba sisibonakaliso sakhe sokholo esibonakalayo, kuba ngoko wasebenzisa ummiselo wobuthixo wabantu bakaThixo xa bezifumana besebumnyameni.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
“Ubumnyama bowo ungendawo bungqinga abo bangakukhathaleliyo ukuthandaza. Izilingo ezisebezayo zotshaba zibahenda ukuba bone; yaye konke oku kungenxa yokuba bengawasebenzisi amalungelo abawanikwe nguThixo kummiselo ongcwele womthandazo. Kutheni na oonyana neentombi zikaThixo bengathandabuza ukuthandaza, xa umthandazo usisitshixo esisesandleni sokholo sokuvula uvimba wezulu, apho kugcinwe khona ubutyebi obungenamida baMandla onke? Ngaphandle komthandazo ongapheliyo nokulinda ngenkuthalo sisengozini yokuba nokungakhathali nokuphambuka endleleni elungileyo. Umchasi uhlala efuna ukuthintela indlela eya esitulweni senceba, ukuze singabi nakuthi, ngokunxusa okuzingisileyo nangokholo, samkele ubabalo namandla okumelana nesilingo.” Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Ngenxa yobumnyama bomxholo wephupha lasebusuku likaNebhukadenetsare, uDaniyeli wazibandakanya ngokusondeleyo namaqabane akhe amathathu baza bathandaza.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Wandula ke uDaniyeli endlwini yakhe, wayazisa loo nto kuHananiya, kuMishayeli, nakuAzariya, amaqabane akhe; ukuze bacele iinceba kuThixo wezulu ngale mfihlelo; ukuze uDaniyeli noogxa bakhe bangatshabalali kunye nabanye abantu abazizilumko baseBhabheli. Yandula ke loo mfihlelo yatyhilelwa uDaniyeli embonweni wasebusuku. Wandula ke uDaniyeli wamsikelela uThixo wezulu. UDaniyeli waphendula wathi, Malisikelelwe igama likaThixo ngonaphakade kanaphakade; kuba ubulumko namandla ngawakhe; yaye utshintsha amaxesha nezizini; ususa ookumkani, amise ookumkani; ubanika ubulumko abazizilumko, nolwazi kwabo banokuqonda; utyhila izinto ezinzulu nezifihlakeleyo; uyakwazi okusebumnyameni, nokukhanya kuhleli kuye. Ndiyabulela kuwe, ndidumise wena, Thixo woobawo, wena undinike ubulumko namandla, wandazisa ngoku oko besikucelile kuwe; kuba ngoku usazisile umcimbi wokumkani. Daniyeli 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
UDaniyeli wandula wavuzwa nguLowo “okwaziyo okusebumnyameni.” Intshukumo yomthetho weCawa iyenzeka ebumnyameni, yaye abo baye benza uvumo lokudla ukutya okungokobuthixo kulindeleke ukuba baqonde ukwakhiwa komfanekiso werhamncwa olungiselela isiseko senkolo nesezopolitiko sokunyanzeliswa kophawu lwegunya lobupopu.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Isahluko sesibini sikaDaniyeli asichongi nje kuphela imbali yengelosi yesibini kwimbali yamaMillerite, kodwa ngokungqalileyo ngakumbi sibonisa imbali yengelosi yesibini kwintshukumo yengelosi yesithathu. Kuvavanyo lwephupha likaNebhukadenetsare lomfanekiso, kuvavanyo lomfanekiso werhamncwa kuyamelwa. Amanyathelo esiprofeto abantu bakaThixo abavuka ngawo baqonde iimeko zobomi nokufa zomthetho weCawa osondelayo achongwa ngokucacileyo kakhulu kwiincwadi zikaDaniyeli neSityhilelo.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
UDaniyeli umele umthunywa wembali apho kuphuma khona isigidimi sobomi okanye sokufa sephupha lomfanekiso. Umi phezu kokutya athe wakufikelela ekuqondeni, aze ngokholo avakalise ukuba uThixo unako ukulazisa umbono, kodwa acele ixesha. Elo xesha lixesha lokulibala. Ekupheleni kwexesha lokulibala, unikwa ulwazi ngoko kwakukwiphupha elimnyama likaNebhukadenetsare, kodwa kungengoko kuphela. Akafumani kuqonda nje kuphela ngephupha lomfanekiso, elifuzisela umfanekiso werhamncwa novavanyo olunxulumene nawo, kodwa ukwabulela uThixo ekupheleni kwexesha lokulibala kuba uThixo “unika izilumko ubulumko, abanokuqonda ubanika ukwazi; Utyhila izinto ezinzulu nezifihlakeleyo; uyakwazi okusebumnyameni, nokukhanya kuhleli kuye.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Apha uDaniyeli ubeka indumiso yakhe kumxholo wokuba kuye kwakho “ukwanda kolwazi”, kuba ngulowo uchaza kwisahluko seshumi elinesibini ukuba “izilumko” ziya kukuqonda “ukwanda kolwazi”, yaye ukwangumdumisi kaThixo ngokuba ebewanike “ubulumko” kunye “nolwazi” “izilumko.” Uthetha ngokungqalileyo ngeentombi ezizizilumko, yaye udibanisa ixesha lakhe nexesha lokulibazisa. Ubeka umzekeliso ofumaneka kwisahluko sesibini ngqo ekuzalisekeni okugqibeleleyo kwexesha lokulibazisa likaMateyu amashumi amabini anesihlanu kumsebenzi wengelosi yesithathu. Okubaluleke ngakumbi yinyaniso yokuba incwadi yeSityhilelo ichaza ukuba kanye ngaphambi kokuvalwa kwexesha lovavanyo, uYohane waxelelwa ukuba angawatywini amazwi eziprofeto zeencwadi zikaDaniyeli nezeSityhilelo, kuba ziyincwadi enye.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; kuba ixesha likufuphi. Lowo ungenabulungisa, makaqhubeke engenabulungisa; nalowo ungcolileyo, makaqhubeke engcolile; nalowo ulilungisa, makaqhubeke elilungisa; nalowo ungcwele, makaqhubeke engcwele. ISityhilelo 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Ixesha apho iziprofeto zikaDaniyeli neSityhilelo ziza kutyhilwa khona likwixesha lokulibaziseka lomzekeliso weentombi ezilishumi, yaye elo xesha limelwe sisicelo sikaDaniyeli sexesha. Isicelo sakhe sexesha salandelwa ngumthandazo, omelwe ukwenzeka ngaphambi kovuko lwamathambo awomileyo afileyo. Ngelo xesha apho ukwanda kolwazi nokuqonda komfanekiso wephupha ogqunywe bubumnyama kwatyhilwa, uThixo wamenzela okunye uDaniyeli. “Utyhila izinto ezinzulu nezifihlakeleyo.” Into efihlakeleyo yembali yesiKhalo saphakathi kobusuku sisiprofeto esiseSityhilweni esityhilwa kanye ngaphambi kokuba ixesha lovavanyo luvalwe. Leyo nto “inzulu nefihlakeleyo” “yinyaniso.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Inyaniso iba sisitshixo sesiprofeto esivulelwa umthunywa omelwe nguDaniyeli, esivumela ukuba kuqatshelwe imbali efihlakeleyo “yeendudumo ezisixhenxe.” Le mbali ifihlakeleyo yimbali yeemiqondiso ezintathu. Eyokuqala luludano, neyokugqibela luludano, njengoko kubonisiwe kwimbali yabaMillerite. Igama lesiHebhere eliguqulelwa ngokuthi “inyaniso” ladalwa ngu“Wonderful Linguist”, ngokudityaniswa konobumba wokuqala, oweshumi elinesithathu, nowokugqibela bealfabhethi yesiHebhere. UYesu ungowokuqala nowokugqibela, yaye ungu“inyaniso.” Ulwakhiwo lwegama olwenziwa ngu“Wonderful Linguist” luchaza imiqondiso emithathu yesiprofeto eyimbali efihlakeleyo “yeendudumo ezisixhenxe,” ezazimele ukutywinwa de uDaniyeli acele “ixesha” aze aye emthandazweni.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Ukudana kwangoJulayi 18, 2020, kwakuyisiphawuli-ndlela sokuqala, yaye kubonakalisa ukudana okunxulumene nesokugqibela kweziphawuli-ndlela ezithathu, esinguMthetho weCawa. Unobumba ophakathi, unobumba weshumi elinesithathu, uluphawu lwemvukelo, yaye uluphawu lwesiphawuli-ndlela esiphakathi sembali efihlakeleyo yeendudumo ezisixhenxe. Imvukelo imelwe ziintombi ezizizidenge kwiSikhalo saPhakathi Kwamabusuku, kuba iSikhalo saPhakathi Kwamabusuku sisiphawuli-ndlela esiphakathi sembali enamanyathelo amathathu yangoJulayi 18, 2020, iSikhalo saPhakathi Kwamabusuku, nomthetho weCawa ozayo kungekudala. Kamsinya nje xa kusephakathi kwamabusuku, ixesha lingena kwiyure yeshumi elinesithathu, apho ukubonakaliswa okubonakalayo kweentombi ezizizidenge kuboniswa kukuqonda kwazo ukuba azinayo ioli yegolide.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Entlango “eyintlango” “yeentsuku ezintathu ezinesiqingatha” yesAmbulo isahluko seshumi elinanye, abantu bakaThixo bamelwe njengabasekwimbali engumfuziselo yesiqalekiso “samaxesha asixhenxe.” Ekupheleni kwelo xesha, bafanele baqonde ukuba basasaziwe, ukuba bonile, ukuba nooyise bonile, ukuba bahambe ngokuchasene noThixo, kwanokuba noThixo uhambile ngokuchasene nabo. Oko kuqonda kufanele ukubakhokelela ekubeni bathandaze umthandazo weLevitikus amashumi amabini anesithandathu. Oko kuqonda ukuba bamele ukuthandaza umthandazo weLevitikus amashumi amabini anesithandathu kuhambelana ngokwesiprofeto nomthandazo kaDaniyeli wesahluko sesibini sikaDaniyeli, yaye kubonakaliswa ngumthandazo kaDaniyeli kwisahluko sesithoba. Isizathu sokuba uDaniyeli athandaze umthandazo weLevitikus amashumi amabini anesithandathu kwisahluko sesithoba sasisekelwe ekuqondeni kwakhe ukuba wayesekupheleni kweminyaka engamashumi asixhenxe yesiprofeto sikaYeremiya sokuthinjwa kwabantu bakaThixo.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Ezo kanye ezo nyaka zingamashumi asixhenxe zimela imbali yokutywinwa kwabantu bakaThixo. Ezo nyaka zingamashumi asixhenxe zimela ukuhlanjululwa kukaMalaki isahluko sesithathu nokuhlanjululwa kabini kwetempile nguKristu. Zimela imbali yovavanyo lomfanekiso werhamncwa. Loo mbali yaqala ngoSeptemba 11, 2001, yaye iphela ngomthetho weCawa oza kufika kungekudala. Ekupheleni kwelo xesha lifuziselayo leminyaka engamashumi asixhenxe, uDaniyeli ufuna “ixesha lokulinda” ukuze akwazi ukuthandaza. Umthandazo wakhe waphendulwa xa imfihlelo yokugqibela yesiprofeto yatyhilwa kuye. Olo tyhilelo lweza ngoxa abantu bakaThixo bokwenyaniso abangamaProtestanti babesese “entlango” ngexesha lokusasazwa emva koJulayi 18, 2020. Ngelo xesha “inyaniso” yatyhilwa “elizwini elikhwaza entlango”.
We will continue Daniel chapter two in the next article.
Siza kuqhubeka noDaniyeli isahluko sesibini kwinqaku elilandelayo.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Umsindo kaYehova wavutha nxamnye neli lizwe, ukuze azise phezu kwalo zonke iziqalekiso ezibhaliweyo kule ncwadi; waza uYehova wabancothula emhlabeni wabo ngomsindo, nangoburhalarhume, nangengqumbo enkulu, wabaphosa kwelinye ilizwe, njengokuba kunjalo namhla. Izinto ezifihlakeleyo zezikaYehova uThixo wethu; ke zona izinto ezityhiliweyo zezethu nezabantwana bethu ngonaphakade, ukuze siwenze onke amazwi alo mthetho. Duteronomi 29:27–29.