We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Siqalisa ukuqwalasela umbono wokugqibela kaDaniyeli ngokusebenzisa umgaqo omelwe nguAlfa no-Omega, ochaza ukuba Yena usoloko echonga isiphelo ngesiqalo. Ngoko ke uBhelete-shatsare, onguDaniyeli kanye kwivesi yokuqala yombono wokugqibela kaDaniyeli, naye uya kumelwa kwinxalenye yokugqibela yaloo mbono mnye. Siye sachonga ukuba uBhelete-shatsare umele abantu bakaThixo besivumelwano bemihla yokugqibela, abawuqondayo “umchazon,” umbono wembali yesiprofeto, njengoko umelwe ligama elithi “into,” kwivesi yokuqala. Loo mbono wembali yesiprofeto “ngamaxesha asixhenxe,” kaLevitikus amashumi amabini anesithandathu alingana neminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini. UBhelete-shatsare uyawuqonda kananjalo “umbono” okwivesi yokuqala, ongumbono we-“mareh” weminyaka engamawaka amabini anamakhulu amathathu, omela ukuvela ngesiquphe kukaKristu.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Kwisahluko seshumi elinesibini, uDaniyeli umele intshukumo yengelosi yokuqala kananjalo nentshukumo yengelosi yesithathu, kuba zombini ezo ntshukumo zizalisekisa umzekeliso weentombi ezilishumi. Kwisahluko seshumi elinesibini kukho ubuncinane iinyaniso ezintlanu ezaziyinxalenye yentshukumo yamaMillerite, ezimele iinyaniso ekufuneka nentshukumo yengelosi yesithathu izive yaye iziqonde. Zombini ezo ntshukumo zizalisekisa umzekeliso weentombi ezilishumi, yaye iintombi ezilumkileyo kuzo zombini ezo ntshukumo zifunwa ukuba ziqonde loo nyaniso yesiprofeto. Zombini ezo ntshukumo kufuneka ziqonde inyaniso yokuqala yesiprofeto uMiller awakhokelwa ukuba ayiqaphele, njengoko imelwe “ngamaxesha asixhenxe” akuLevitikus amashumi amabini anesithandathu. Ezinye ezintathu ezo zifanayo kumava nasekuqondeni zifumaneka kwiivesi zokugqibela ezimbalwa zesi sahluko.

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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. 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 12:11–13.

Yaye ukususela kwixesha apho umbingelelo wemihla ngemihla uya kususwa, kuze kumiswe isikizi esenza incithakalo, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba eentsuku. Unoyolo lowo ulindayo, aze afikelele kwiwaka elinamakhulu amathathu anamashumi amathathu anesihlanu eentsuku. Ke wena hamba ngendlela yakho kude kube sekupheleni; ngokuba uya kuphumla, uze ume esabelweni sakho ekupheleni kweentsuku. Daniyeli 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Abantu abaseleyo bakaThixo encwadini yeSityhilelo baneempawu ezintathu eziphambili zesiprofeto. Bayigcina imithetho kaThixo, banokholo lukaYesu, baze babambelele kuMoya wesiProfeto.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Waza wathi kum, Bhala, Banoyolo abo bamenyelwe esidlweni somtshato weMvana. Waza wathi kum, La ngamazwi ayinyaniso kaThixo. Ndaza ndawa ezinyaweni zakhe ukuze ndimnqule. Waza wathi kum, Khangela, musa ukwenza oko; ndingumkhonzi kunye nawe, ndingowabazalwana bakho abanobungqina bukaYesu: nqula uThixo; kuba ubungqina bukaYesu bungumoya wesiprofeto. ISityhilelo 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

AmaMillerite aqonda ngokuchanekileyo ukuba “umnikelo wemihla ngemihla,” encwadini kaDaniyeli, wawumelwa bubuhedeni, nokuba “ixesha awasuswayo ngalo umnikelo wemihla ngemihla” yayingunyaka ka-508. Ukuyala loo nyaniso kukuyala igunya “lobungqina bukaYesu,” obo “buyiMoya woProfeto,” kuba uMoya woProfeto ucacisa ngokungathandabuzekiyo ukuba amaMillerite ayechanile ekuqondeni kwawo “umnikelo wemihla ngemihla.”

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Emva koko ndabona ngokuphathelele ‘uMihla le,’ ukuba igama elithi ‘idini’ longezwe bubulumko bomntu, yaye alingomxholwana wombhalo; nokuba iNkosi yanika umbono ochanekileyo walo kwabo banikela isikhalo seyure yomgwebo. Xa ubunye babukho, ngaphambi kuka-1844, phantse bonke babemanyene kumbono ochanekileyo ‘woMihla le;’ kodwa ukususela ngo-1844, kwisiphithiphithi, kwathi kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nesiphithiphithi.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

AmaMiller ayesiqonda into yokuba ukuxhathisa kobuhedeni ekunyukeni kobupapa ukuya emandleni ngowama-538, kwasuswa ngowama-508. AmaMiller ayenyanisile, kodwa ukuqonda kwawo kwakunomda. Abantu bakaThixo bokugqibela, abamelwe nguBheletshatsare kwivesi yokuqala, baya kubona ukuba ukususela kunyaka wama-508 kuse kuma-538 kumela ixesha lesiprofeto elalifuziselwe yiminyaka engamashumi amathathu yokulungiselela kwimbali kaKristu eyandulela ukuxhotyiswa kwaKhe ngamandla ekubhaptizweni kwaKhe. Baya kubona ukuba elo xesha lesiprofeto likwamele nexesha lesiprofeto elisusela kowe-1776 ukuya kowe-1798, nokuba omathathu loo maxesha amele ixesha lokutywinwa lekhulu elinamashumi amane anesine amawaka, elaqala ngoSeptemba 11, 2001, neliphela kumthetho weCawe osondelayo.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Kwisahluko seshumi elinesibini, uDaniyeli umele amaMillerite kunye neenyaniso ezintlanu ezibalulekileyo namava amele ukuphindwa kwabo bamelwe nguBheleshatsare. Inyaniso yesithathu namava amaMillerite “yingqiqo echanekileyo ‘yemihla ngemihla,’ … iNkosi yanika … abo babhengeza isikhalo seyure yomgwebo.” Ukuyikhaba loo nyaniso kukukhaba imibhalo kaEllen White, eyiMoya wesiProfeto. Inyaniso yesine namava amaMillerite, nabathunywa bengelosi yesithathu, sisiprofeto seminyaka eliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu, eyaqala ngonyaka apho “imihla ngemihla,” yasuswayo, ngo-508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Ukuqala ngo-508, iminyaka eliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu ikusa ku-1843, kodwa kungekhona nje ku-1843 kuphela, kuba isiprofeto ngokwenene sibhekisa kanye kowona mhla wokugqibela ka-1843, kuba sithi, “Unoyolo lowo ulindayo, aze afikelele kwiintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu.” Igama lesiHebhere eliguqulelwe ngokuthi “afikelele,” ngu “naga,” yaye lithetha “ukuchukumisa”, okanye “ukubeka izandla phezu”. Ngoko ke isiprofeto sithetha oku, “unoyolo lowo ulindayo, aze achukumise” okanye abeke izandla phezu ko-1843.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Intsikelelo yokulinda kwimbali yamaMillerite yayiyeyabo eentombi ezizizilumko ezafumana ukudana kokuqala, kodwa zalinda umbono owawulibala. Njengoko amaMillerite ayelindele “umbono owawulibala” ekuzalisekisweni komzekeliso weentombi ezilishumi, nakwisahluko sesibini sikaHabhakuki, asikelelwa. Ngelo xesha lokulibala aza abona ukuba ayewuzalisekisa umzekeliso lowo, nokuba ekugqibeleni umbono uya “kuthetha”. Ixesha lawo lokulibala nokudana kwawo kwakusekwe ekuchongeni okungachanekanga kokuba iminyaka engamawaka amabini anamakhulu amathathu yayiya kuphela ngo-1843, kanti umbono ngokwenene wawungoka-1844. Ukudana kwawo kwakusekwe kumava awo awaveliswa kukuba unyaka ka-1843 waphela kungekho kubuya kukaKristu. Ukudana kwawo, nentsikelelo eyabhengezwa phezu kwabo abathi emva koko bakhetha ukulinda, konke kwakusekwe kanye kumhla wokugqibela wonyaka ka-1843, othi “uchukumise” okanye “uze ku” u-1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Amava entlungu yokuqala, njengokuzaliseka komzekeliso weentombi ezilishumi, iyaqondwa yaye iphinde yenzeke kwabo bamelwe nguBheletshatsare. Inyaniso namava esihlanu aya kuqatshelwa ngabo bamelwe nguBheletshatsare kukuba “ekupheleni kwemihla”, uDaniyeli uya “kuma esabelweni sakhe”.

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“UDaniyeli ebe emi kwisabelo sakhe ukususela oko itywina lasuswayo, nokukhanya kwenyaniso kukhanyisele phezu kwemibono yakhe. Umi kwisabelo sakhe, ethwele ubungqina obabufanele ukuqondwa ekupheleni kwemihla.” Iintshumayelo neeNtetho, umqulu 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

AmaMillerite ayifumana inkqubo yokuhlanjululwa eyazalisekiswa kukwanda kolwazi olwaphuma encwadini kaDaniyeli xa yatyhilwayo ngo-1798. Abo bamelwe nguBheleteshatsare baya kufumana inkqubo yokuhlanjululwa eyazalisekiswa kukwanda kolwazi olwaphuma encwadini kaDaniyeli xa yatyhilwayo ngo-1989. Baya kuqonda kananjalo ukuba incwadi kaDaniyeli inenjongo ekhethekileyo ekutywinweni kwekhulu elinamashumi amane anesine amawaka.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Xa uThixo enika umntu umsebenzi okhethekileyo ukuba awenze, umele ukuma esabelweni sakhe nasendaweni yakhe njengoko wenzayo uDaniyeli, ekulungele ukuphendula ubizo lukaThixo, ekulungele ukuzalisekisa injongo yaKhe.” Manuscript Releases, umqulu 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Njengabo babesakuba ngamaLawodikeya, abo bamelwe nguBhelteshatsare baya kuqonda ukuba kungencwadi zikaDaniyeli nesiTyhilelo, eziyincwadi enye, apho imvuselelo yokugqibela izalisekiswa khona.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Xa iincwadi zikaDaniyeli neSityhilelo ziqondwa ngcono, amakholwa aya kuba namava enkolo ahluke ngokupheleleyo ... Inye into eya kuqondwa ngokuqinisekileyo ekufundweni kweSityhilelo—ukuba unxulumano phakathi koThixo nabantu baKhe lusondele yaye luqinisekile.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Njengabantu ababekade bengamaLawodike, baya kube beyiqondile imeko yabo yobuLawodike, yaye baya kuqonda ukuba ngokwasemoyeni babefile kanye njengentili yamathambo awomileyo; yaye ngenxa yobungqina obuthe ngqo obungemeko yabo yokufa nokulahleka, baya kuqonda isidingo sabo sokuphila njengeyona nto iphambili kuqala.

“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.” Selected Messages, book 1, 121.

“Imvuselelo yobuthixo bokwenyaniso phakathi kwethu yeyona inkulu neyingxamisekileyo kunazo zonke iimfuno zethu. Ukufuna oku kufanele kube ngumsebenzi wethu wokuqala.” Selected Messages, incwadi 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Isithembiso seBhayibhile sesokuba nabani na ofunayo uya kufumana, aze ke uMoya oyiNgcwele amkhokelele ekuqondeni ukuba ziincwadi zikaDaniyeli neSityhilelo ezizisa imvuselelo efunekayo.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“Xa thina njengabantu sikuqonda oko le ncwadi ikukuthethayo kuthi, kuya kubonakala phakathi kwethu imvuselelo enkulu.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Isiphelo sombono wokugqibela kaDaniyeli, njengoko simelwe kwisahluko seshumi elinesibini, sichaza amava avelisa abantu bomnqophiso bakaThixo bemihla yokugqibela, njengoko bemelwe nguBheletishatsare, kwindima yokuqala yombono wokugqibela. Apho uDaniyeli, emelwe njengoBheletishatsare, uyawuqonda umbono wangaphakathi weminyaka engamawaka amabini anamakakhulu amathathu kwakunye nombono wangaphandle weminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini. Uyaliqonda “ilizwi,” kwanokuba “umbono.” Uyawuqonda umbono we-chazon kunye nombono we-mareh. Uyakuqonda ukunyathelwa phantsi kwengcwele nomkhosi, nokubuyiselwa kwengcwele nomkhosi. Uyawuqonda yomibini imibono yoMlambo i-Ulai noMlambo iHiddekel.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

“Kufuneka kufundwe iLizwi likaThixo ngokusondeleyo ngakumbi; ngakumbi ke uDaniyeli neSityhilelo kufuneka zinikwe ingqalelo ngendlela engazange ibekho ngaphambili kwimbali yomsebenzi wethu. Kusenokwenzeka ukuba sibe nokuncinane esikuthethayo kwezinye iinkalo ngokubhekiselele kumandla aseRoma nakubupopu; kodwa kufuneka sibizele ingqalelo koko abaprofeti nabapostile bakubhalileyo bephantsi kokuphefumlelwa nguMoya oyiNgcwele kaThixo. UMoya oyiNgcwele uzilungelelanise ngolo hlobo izinto, kokubini ekunikezelweni kwesiprofeto naseziganekweni ezibonisiweyo, ukuze afundise ukuba isixhobo sobuntu masigcinwe singabonakali, sifihlwe kuKristu, kwanokuba iNkosi uThixo wasezulwini nomthetho waYo mabaphakanyiswe. Funda incwadi kaDaniyeli. Zikhumbuze, inqaku ngenqaku, imbali yezikumkani ezimelwe apho. Khangela amagosa orhulumente, amabhunga, imikhosi enamandla, uze ubone indlela uThixo awasebenza ngayo ukuthoba ikratshi labantu, nokubeka uzuko lobuntu eluthulini….”

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

“Ukukhanya awakwamkelayo uDaniyeli kuThixo wanikwa ngokukodwa ezi ntsuku zokugqibela. Imibono awayibonayo ngasemilanjeni iUlai neHiddekel, imilambo emikhulu yaseShinare, ngoku isekwinkqubo yokuzaliseka, yaye zonke iziganeko ezaxelwa kwangaphambili ziya kusondela ukuzaliseka kungekudala.

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

“Qwalaselani iimeko zesizwe samaYuda ngexesha iziprofeto zikaDaniyeli zanikwayo.

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

“Masinike ixesha elingakumbi ekufundeni iBhayibhile. Asiliqondi ilizwi njengoko sifanele. Incwadi yeSityhilelo ivula ngomyalelo kuthi wokuba siqonde imfundiso equlethwe kuyo. ‘Unoyolo lowo ufundayo, nabo balivayo amazwi esi siprofeto,’ utsho uThixo, ‘bagcine nezo zinto zibhaliweyo kuso: kuba ixesha likufuphi.’ Xa thina njengabantu siyiqonda into ethethwa yile ncwadi kuthi, kuya kubonakala phakathi kwethu imvuselelo enkulu. Asiziqondi ngokupheleleyo izifundo esizifundisayo, nangona nje sinikwe umyalelo wokuba siyiphengulule size siyifunde.”

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

“Kwixesha eladlulayo ootitshala baye bavakalisa ukuba uDaniyeli nesiTyhilelo ziincwadi ezitywiniweyo, yaye abantu bazijikela kude kuzo. Isigqubuthelo esasithe, ngenxa yemfihlelo yaso ebonakalayo, sathintela abaninzi ekusiphakamiseni, uThixo ngokwakhe usisusile kwezi ndawo zelizwi laKhe. Igama ngokwalo elithi ‘IsiTyhilelo’ liyaphikisana nesithi siyincwadi etywiniweyo. ‘IsiTyhilelo’ sithetha ukuba kutyhilwa into ebalulekileyo. Iinyaniso zale ncwadi zibhekiswe kwabo baphila kule mihla yokugqibela. Simi, sisuswe isigqubuthelo, kwindawo engcwele yezinto ezingcwele. Asimele sime ngaphandle. Simele ukungena, kungekhona ngeengcinga ezingakhathaliyo, ezingenantlonelo, kungekhona ngamanyathelo angxamileyo, kodwa ngentlonelo nangoloyiko lobuthixo. Siyasondela kwixesha apho iziprofeto zencwadi yesiTyhilelo ziya kuzaliseka…. ”

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Sinemithetho kaThixo nobungqina bukaYesu Kristu, obungumoya wesiprofeto. Amatye anqabileyo axabisekileyo afumaneka eLizwini likaThixo. Abo baliphengululayo eli Lizwi mabagcine iingqondo zabo zicacile. Abasoze bafanele baziyekelele kwinkanuko egqwethekileyo ekutyeni nasekuseleni.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Ukuba benza oku, ingqondo iya kudideka; abayi kukwazi ukuthwala uxinizelelo lokumba nzulu ukuze bafumane intsingiselo yezo zinto zinxulumene neziganeko zokugqibela zembali yalo mhlaba.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Xa iincwadi zikaDaniyeli neSityhilelo ziqondwa ngcono, amakholwa aya kuba namava onqulo ahluke ngokupheleleyo. Aya kunikwa imibono enjalo yamasango avulekileyo ezulu kangangokuba intliziyo nengqondo ziya kuchukumiseka sisimilo ekufuneka bonke basiphuhlise ukuze baqonde ubusikeleleko obuya kuba ngumvuzo wabahlambulukileyo entliziyweni.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“INkosi iya kubasikelela bonke abo baya kufuna ngentobeko nangobulali ukuqonda oko kutyhilwe kwiSityhilelo. Le ncwadi iqulethe okuninzi okutyebileyo ngokungafi nokuzaliswe bubuqaqawuli, kangangokuba bonke abayifundayo nabayiphengululayo ngenyameko bayasifumana isibusiso sabo ‘bevayo amazwi esi siprofeto, bagcine nezinto ezibhaliweyo kuso.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Into enye iya kuqondwa ngokuqinisekileyo ekufundweni kweSityhilelo—ukuba unxibelelwano phakathi koThixo nabantu baKhe lusondele yaye luyacaca.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Unxulumano olumangalisayo luyabonakala phakathi kwendalo yonke yasezulwini neli hlabathi. Izinto ezatyhilelwa uDaniyeli kamva zancediswa sisityhilelo esanikelwa kuYohane esiQithini sasePatmos. Ezi ncwadi zimbini zimele ukufundisiswa ngenyameko. Kabini uDaniyeli wabuza, Kuya kuba lixesha elingakanani kude kube sekupheleni kwexesha?

“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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. 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Ndeva, kodwa andaqonda; ndaza ndathi, O Nkosi yam, ziya kuba yintoni na isiphelo sezi zinto? Yaza Yathi, Hamba indlela yakho, Daniyeli; kuba la mazwi avalelwe aza atywinwa kude kube lixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangalungileyo oya kuqonda; kodwa izilumko ziya kuqonda. Kususela kwixesha lokususa umbingelelo wemihla ngemihla, nokumiselwa kwento elisikizi elichithayo, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba eentsuku. Unoyolo lowo ulindayo, aze afikelele kwiintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu. Kodwa wena, hamba indlela yakho kude kube sekupheleni; kuba uya kuphumla, ume esabelweni sakho ekupheleni kwemihla.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“YayiyiNgonyama yesizwe sakwaYuda eyavula incwadi, yaza yanika uYohane isityhilelo sezinto ezimele ukubakho kule mihla yokugqibela.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“UDaniyeli wema esabelweni sakhe ukuze athwale ubungqina bakhe obabutywiniwe kwada kwayixesha lesiphelo, xa isigidimi sengelosi yokuqala sasimele ukuvakaliswa kwihlabathi lethu. Ezi zinto zibaluleke ngokungenamlinganiselo kule mihla yokugqibela; kodwa lo gama ‘abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe,’ ‘abangendawo baya kwenza ubungendawo; yaye akukho namnye kwabangendawo oya kuqonda.’ Kuyinyaniso kangakanani na oku! Isono kukwaphula umthetho kaThixo; yaye abo bangayi kwamkela ukukhanya ngokubhekisele kumthetho kaThixo abayi kuqonda ukuvakaliswa kwezigidimi zengelosi yokuqala, eyesibini, neyesithathu. Incwadi kaDaniyeli ivulwe kwisiTyhilelo esaya kuYohane, yaye isikhokelela phambili iye kwimiboniso yokugqibela yembali yalo mhlaba.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

“Ngaba abazalwana bethu baya kukhumbula ukuba siphila phakathi kweengozi zemihla yokugqibela? Funda isiTyhilelo uqhagamshelanise noDaniyeli. Fundisani ezi zinto.” Testimonies to Ministers, 112–115.