Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.
UDaniyeli uchongwa kwisahluko seshumi njengovusiweyo ephuma kwimihla yokuzila ngenkqubo enamanyathelo amathathu yeendaba ezilungileyo ezingunaphakade. Emva koko uGabriyeli unika uDaniyeli imbali yesiprofeto yesahluko seshumi elinanye, ngaloo ndlela echonga imbali yokukhanya koMlambo omkhulu iHiddekel.
“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 the apostles have written under the inspiration of the 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 the Lord God of heaven and His law are to be exalted.
“Kufuneka kubekho ukufundwa okusondeleyo ngakumbi kweLizwi likaThixo. Ngokukodwa ke uDaniyeli neSityhilelo mabanikwe ingqalelo kunanini na ngaphambili kwimbali yomsebenzi wethu. Kusenokwenzeka ukuba sibe nokuncinane esinokukuthetha kwezinye iindlela, ngokuphathelele amandla amaRoma nobupopu, kodwa sifanele ukubhekisa ingqalelo koko abaprofeti nabapostile abakubhalileyo phantsi kwempefumlelo yoMoya kaThixo. UMoya oyiNgcwele uzilungelelanisile izinto ngolo hlobo, kokubini ekunikweni kwesiprofeto, nakwiziganeko ezibonisiweyo, ukuze kufundiswe ukuba ummeli ongumntu umele agcinwe engabonakali, efihliwe kuKristu, aze iNkosi uThixo wezulu nomthetho waYo baphakanyiswe.
“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. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Yifundeni incwadi kaDaniyeli. Khumbulani, inqaku ngenqaku, imbali yezikumkani ezimelwe apho. Bonani amagosa ezopolitiko, amabhunga, imikhosi enamandla, nibone indlela uThixo awasebenza ngayo ukuze athobe ikratshi labantu, abeke uzuko lomntu eluthulini. NguThixo yedwa omelwe njengomkhulu. Embonweni womprofeti ubonakala ewise phantsi omnye umlawuli onamandla, emisa omnye. Utyhilwa njengoMlawuli ongukumkani wendalo yonke, osele eza kumisa ubukumkani baKhe obungunaphakade—uMdala wemihla, uThixo ophilileyo, uMthombo wabo bonke ubulumko, uMlawuli weli xesha langoku, uMtyhili wezinto ezizayo. Fundani niqonde ukuba ulihlwempu kangakanani, utyhafile kangakanani, unobomi obufutshane kangakanani, ulahlekayo kangakanani, unetyala kangakanani, umntu ekuphakamiseni umphefumlo wakhe kubuze.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“UMoya oyiNgcwele ngoIsaya usalathisa kuThixo, uThixo ophilayo, njengento ephambili ekufuneka inikwe ingqalelo—kuThixo njengoko etyhilwe kuKristu. ‘Kuba sizalelwe umntwana, sinikiwe unyana; nobukumkani buya kuba segxalabeni lakhe; negama lakhe liya kubizwa ngokuba nguMmangaliso, uMcebisi, uThixo onamandla, uYise ongunaphakade, iNkosana yoXolo’ [Isaya 9:6].”
“The light that Daniel received direct 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 have come to pass.” Manuscript Releases, volume 16, 333, 334.
“Ukukhanya awakwamkelayo uDaniyeli ngokuthe ngqo kuThixo kwanikelwa ngokukodwa ngenxa yale mihla yokugqibela. Imibono awayibonayo ngasemlanjeni iUlai neHiddekel, imilambo emikhulu yaseShinare, ngoku isekuqhubekekeni kokuzaliseka kwayo, yaye zonke iziganeko ezaxelwayo kungekudala ziya kuba sele zenzekile.” Manuscript Releases, volume 16, 333, 334.
The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.
UMoya oyiNgcwele “wazimisa ngolo hlobo izinto” ekunikelweni kwesiprofeto “neziganeko” zombono wokugqibela kaDaniyeli, kangangokuba isahluko sokuqala (ishumi), simela amava abantu bakaThixo ngemihla yokugqibela, njengoko kusenjalo nesahluko sokugqibela (ishumi elinesibini). Ukumiselwa kwezo zahluko zintathu ezenza ukukhanya koMlambo iHiddekel, okwathi “kwanikelwa ngokukodwa le mihla yokugqibela,” kwakumiselwe ukuthwala inkcazo enamanyathelo amathathu “yenyaniso.” Kweyokuqala ivumelana neyokugqibela, yaye esembindini imela uvukelo, asinayo kuphela imilo yegama lesiHebhere elithi “inyaniso,” elenziwa ngoonobumba bokuqala, beshumi elinesithathu, nabokugqibela boonobumba besiHebhere, kodwa sikwabona nomqondiso ka-Alfa no-Omega.
Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.
Isahluko seshumi sikaDaniyeli sichaza ikhulu elinamashumi amane anesine amawaka aqondayo kokubini umbono we-“chazon” weminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, nombono we-“mareh” weminyaka engamawaka amabini anamakhulu amathathu. Abawuqondi nje kuphela loo mibono mibini, kodwa banamava okugwetyelwa ngokholo aveliswa ngumbono we-“marah” wobubhinqa nowobangela, “wokubonakala”.
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Engqondweni nasemphefumlweni, ngokunjalo nasemzimbeni, ngumthetho kaThixo ukuba amandla azuzwa ngomzamo. Kukuzilolonga okuphuhlisa. Ngokuvumelana nalo mthetho, uThixo ulungiselele eLizwini laKhe iindlela zophuhliso lwengqondo nolomoya.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“IBhayibhile iqulethe yonke imigaqo abantu abayidingayo ukuze bakulungele nokuba bobu bomi okanye ubomi obuzayo. Kwaye le migaqo inokuqondwa ngabo bonke. Akukho namnye onomoya wokuxabisa imfundiso yayo onokufunda isiqendu esinye eBhayibhileni engafumani kuso ingcinga ethile eluncedo. Kodwa eyona mfundiso ixabisekileyo yeBhayibhile ayifumaneki ngokuyifunda ngamathuba athile okanye ngendlela engadibananga. Inkqubo yayo enkulu yenyaniso ayiveliswanga ngendlela enokuthi iqondwe ngumfundi okhawulezayo okanye ongakhathaliyo. Uninzi lwamacebo ayo axabisekileyo alele nzulu kakhulu ngaphantsi komphezulu, yaye anokufumaneka kuphela ngophando olukhutheleyo nangomzamo oqhubekayo. Iinyaniso ezakha loo nto inkulu ipheleleyo zimele ziphandwe zize ziqokelelwe, ‘apha kancinane, naphaya kancinane.’ Isaya 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Xa zikhangelisiswe ngolo hlobo zaza zahlanganiswa ndawonye, ziya kufunyanwa zifanelekile ngokugqibeleleyo omnye komnye. IVangeli nganye yongezelela kwezinye, sonke isiprofeto sisisichazo sesinye, yonke inyaniso ikukukhuliswa kwenye inyaniso. Iintlobo zoqoqosho lwamaYuda zicaciswa yiVangeli. Wonke umgaqo okwiLizwi likaThixo unendawo yawo, yonke inyani inentsingiselo yayo. Kwaye isakhiwo esipheleleyo, ekuyilweni nasekuphunyezweni kwaso, singqina ngoMbumbi waso. Isakhiwo esinjalo asinakucingwa okanye senziwe nangayiphi na ingqondo ngaphandle kwengqondo yoNgunaphakade.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
“Ekuphandeni amacandelo awahlukeneyo nasekuwafundisiseni ubudlelwane bawo, ezona zakhono ziphakamileyo zengqondo yomntu zibizelwa ekusebenzeni ngamandla amakhulu. Akukho namnye unokuzibandakanya kufundo olunjalo engakhulisi amandla engqondo.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Kwaye ixabiso lengqondo lokufundwa kweBhayibhile alibandakanyi kuphela ukukhangela inyaniso nokuyiqokelela ndawonye. Libandakanya kwanomzamo ofunekayo ukuze kuqondwe imixholo ebekiweyo. Ingqondo exakeke zizinto eziqhelekileyo kuphela, iyancipha ibe buthathaka. Ukuba ayikaze inyanzelwe ukuba iqonde iinyaniso ezinkulu nezifikelela kude, ithi ekuhambeni kwexesha ilahlekelwe ngamandla okukhula. Njengesikhuselo nxamnye nokuwohloka, nanjengesikhuthazo sophuhliso, akukho nto inokulingana nokufundwa kwelizwi likaThixo. Njengendlela yoqeqesho lwengqondo, iBhayibhile isebenza ngakumbi kunayo nayiphi na enye incwadi, okanye zonke ezinye iincwadi zidibene. Ubukhulu bemixholo yayo, ubulula obunesidima bezivakalisi zayo, ubuhle bomfanekiso-ngqondweni wayo, kuyakhawulezisa kuphakamise iingcinga ngendlela engenakwenziwa yiyo nayiphi na enye into. Akukho sifundo sinokunika amandla engqondo anjalo njengalawo anikwa ngumzamo wokuqonda iinyaniso ezimangalisayo zesityhilelo. Ingqondo ethi ngaloo ndlela idibane neengcinga zoNgapheliyo, ayinakwenza nto yimbi ngaphandle kokwandiswa nokuqiniswa.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Kwaye amakhulu ngakumbi ngamandla eBhayibhile ekuphuhliseni indalo yomoya. Umntu, owadalelwa ubudlelane noThixo, unokufumana kuphela kobu budlelane ubomi bakhe bokwenene nophuhliso lwakhe. Edalelwe ukuba afumane kuThixo uvuyo lwakhe olukhulu kunako konke, akanakufumana kwenye into leyo inokuthomalalisa iminqweno yentliziyo, inokuhluthisa indlala nonxano lomphefumlo. Lowo uthi, enomoya onyanisekileyo novumayo ukufundiswa, afundisise ilizwi likaThixo, efuna ukuqonda iinyaniso zalo, uya kuziswa kunxibelelwano noMbhali walo; kwaye, ngaphandle kokuba kube ngokuzikhethela kwakhe, akukho mda kumathuba ophuhliso lwakhe.”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“Kuluhlu lwayo olubanzi lwesimbo nezihloko iBhayibhile inento enokutsala umdla kuyo yonke ingqondo ize ichukumise yonke intliziyo. Kumaphepha ayo kufumaneka imbali yakudala kunazo zonke; ubomi babantu obubhalwe ngokunyanisekileyo kakhulu ebomini; imigaqo yolawulo yokuphatha urhulumente, neyokumiselwa kwendlu—imigaqo ubulumko bomntu obungazange buyilinganise. Iqulethe ifilosofi enzulu kunazo zonke, imibongo emnandi kakhulu neyona iphakamileyo, eyona izaliswe yimvakalelo nenyibilikisayo kakhulu. Imibhalo yeBhayibhile, kwanaxa iqwalaselwa ngolu hlobo, igqithe ngokungenakulinganiswa ngexabiso kunemisebenzi yakhe nawuphi na umbhali ongumntu; kodwa inommandla obanzi ngokungenasiphelo, inexabiso elikhulu ngakumbi ngokungenasiphelo, xa ijongwa ngokunxulumene nengcinga enkulu engundoqo. Xa ijongwa ekukhanyeni kwale ngcinga, wonke umxholo ufumana intsingiselo entsha. Kwezona nyaniso zichazwe ngokulula kubandakanyiwe imigaqo ephakamileyo njengezulu nequka unaphakade.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.
“Umxholo ongundoqo weBhayibhile, umxholo ekuthi yonke eminye kuwo wonke loo mqulu ihlangane ngakuwo, sisicwangciso sentlawulelo, ukubuyiselwa komphefumlo womntu ngokomfanekiselo kaThixo. Ukususela kwisaziso sokuqala sethemba kwisigwebo esavakaliswa e-Eden kuse kuthi ga kweso sithembiso sokugqibela esizukileyo seSityhilelo, ‘Baya kububona ubuso baKhe; negama laKhe liya kuba semabunzini abo’ (ISityhilelo 22:4), undoqo wayo yonke incwadi nayo yonke indinyana yeBhayibhile kukutyhileka kwalo mxholo umangalisayo,—ukuphakanyiswa komntu,—amandla kaThixo, ‘asinika uloyiso ngeNkosi yethu uYesu Kristu.’ 1 Korinte 15:57.” Education, 123–125.
In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”
Kwisicatshulwa esandula ukucatshulwa kuchongiwe ukuba iBhayibhile, xa iqwalaselwa ngayo nayiphi na indlela yoncwadi, iphakamile kakhulu ngaphezu kwawo nawuphi na umsebenzi oveliswe ngumntu. USister White wathi, “Emaphepheni ayo kufumaneka imbali eyona yamandulo; ubomi babantu obubhalwe ngokunyanisekileyo kakhulu ebomini; imigaqo yolawulo yokulawulwa korhulumente, neyokumiselwa kwendlu—imigaqo ubulumko bomntu obungazange buyilinganise. Iqulethe ifilosofi eyona inzulu, imibongo eyona ithambileyo neyona iphakamileyo, eyona izaliswe yinkanuko neyona ichukumisayo,” kwanokuba “ulwakhiwo olunjalo akukho ngqondo yimbi ngaphandle kweyoNgunaPhakade enokulucingela okanye ilwenze.”
All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.
Yonke imithetho eyamkelweyo yobuntu echonga imigaqo enika uncwadi ulwakhiwo lwayo iyagqithwa yiBhayibhile. Imigaqo evezwa kwiiyunivesithi zobuntu, echonga umahluko phakathi koncwadi oluqhelekileyo okanye olungaphantsi, kuse kude kufike kwimisebenzi emikhulu yobugcisa boncwadi lwabantu, nayo yonke iyagqithwa yiBhayibhile. Ngenxa yoko, kufanelekile ukuqaphela ukuba incopho, isiphelo esikhulu sobungqina besiprofeto seBhayibhile yonke, simelwe embonweni wokugqibela kaDaniyeli. Lilitye eliyintloko lobungqina besiprofeto, yaye akukho nanye incopho kuncwadi lwabantu esondela kubungqina bukaDaniyeli isahluko seshumi elinanye, eqala kwindinyana yokuqala iqhube ide ifike kwisahluko seshumi elinesibini indinyana yesine.
In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.
Encwadini yeSityhilelo, zonke iincwadi zeBhayibhile zidibana zize ziphelele khona, yaye kwesi sityhilelo kwa kanye imigca efanayo yesiprofeto iyaphindwa njengakwincwadi kaDaniyeli; kodwa ke, ngokuphathelele ulwalamano lwazo omnye komnye, incwadi kaDaniyeli sisikhankanyo sokuqala, ize iSityhilelo sibe sesokugqibela. Yonke into ikhona kwisikhankanyo sokuqala, yaye yonke into ikhona encwadini kaDaniyeli, yaye uvuthondaba lwale ncwadi ngumbono owanikwa ngaseMlanjeni iHidekeli. Uvuthondaba lweziganeko ezimelwe kuloo mbono luqala kwindinyana yamashumi amane, luze luqhubeke de incwadi itywinwe kwindinyana yesine yesahluko seshumi elinesibini. Ezo ndinyana zimele isiphelo esikhulu sazo zonke iinyaniso zesiprofeto ezakha zathethwa okanye zabhalwa ngamadoda angcwele amandulo, kuquka noDade White.
What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.
Okukhokelela kweso sigqibo kwisahluko seshumi elinanye ziimbali ezingaphakathi kweso sahluko ezibonelela ngobungqina bokuqonda okuchanekileyo kweendinyana ezintandathu zokugqibela zesahluko seshumi elinanye, apho iintshaba ezintathu zenamba, irhamncwa, nomprofeti wobuxoki ngoku zikhokela ihlabathi ekusondeleni ekuvalweni kwexesha lokuvavanywa koluntu. USista White uchaza ngokuthe ngqo lo mgaqo ungaphakathi.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Asinaxesha lokulahlekelwa. Amaxesha embandezelo aphambi kwethu. Ihlabathi lishukunyiswa ngumoya wemfazwe. Kungekudala iziganeko zembandezelo ekuthethwe ngazo eziprofetweni ziya kwenzeka. Isiprofeto esikwisahluko seshumi elinanye sikaDaniyeli sele siphantse safikelela ekuzalisekeni kwaso okupheleleyo. Inxalenye enkulu yembali eyenzekileyo ekuzalisekiseni esi siprofeto iya kuphindwa. Kwindinyana yamashumi amathathu kuthethwa ngamandla athi ‘uya kuba lusizi, abuye umva, abe nengqumbo nxamnye nomnqophiso ongcwele; enjenjalo ke, abuye, aqonde abo bawushiyayo umnqophiso ongcwele. Kwaye kuya kuma imikhosi ngakwicala lakhe, bayihlambalaze ingcwele, inqaba; basuse umbingelelo wamihla le, bamise into elisikizi echitha kuphanga. Abenza okungendawo ngokuchasene nomnqophiso uya kubonakalisa ukungahloneli ngoobuqhophololo; kodwa abantu abamaziyo uThixo wabo baya komelela, benze imisebenzi emikhulu. Nabo banokuqonda phakathi kwabantu baya kufundisa abaninzi; noko ke baya kuwa likrele, nangumlilo, nangokuthinjwa, nangokuphangwa, imihla emininzi. Xa ke bewile, baya kuncedwa ngoncedo oluncinane; ke kaloku abaninzi baya kubanamathela ngobuqhophololo. Kwaye abanye kwabanokuqonda baya kuwa, ukuze bavavanywe, bahlanjululwe, benziwe mhlophe, kude kube lixesha lokuphela; ngokuba kusekho ixesha elimiselweyo. Kwaye ukumkani uya kwenza ngokwentando yakhe; aziphakamise, azandise ngaphezu koothixo bonke, athethe izinto ezimangalisayo nxamnye noThixo woothixo; aphumelele de umsindo uzaliseke; kuba oko kumisiweyo kuya kwenziwa.’ Daniyeli 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Iziganeko ezifanayo nezo zichazwe kula mazwi ziya kwenzeka. Sibona ubungqina bokuba uSathana ukhawuleza efumana ulawulo lweengqondo zabantu abangenalo ukoyika uThixo phambi kwabo. Bonke mabafunde, baqonde iziprofeto zale ncwadi, kuba ngoku singena kwixesha lembandezelo ekuthethwe ngalo:
“‘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. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Yaye ngelo xesha uMikayeli uya kusuka eme, inkosana enkulu emi ngenxa yabantwana babantu bakowenu; kuya kubakho ixesha lembandezelo elingazange libekho kwasekwa uhlanga kwada kwangelo xesha; yaye ngelo xesha abantu bakowenu baya kusindiswa, wonke oya kufunyanwa ebhaliwe encwadini. Kwaye abaninzi kwabo balala eluthulini lomhlaba baya kuvuka, abanye baye ebomini obungunaphakade, abanye baye entlazweni nasekudelisweni okungunaphakade. Ke bona abalumkileyo baya kukhanya njengokuqaqamba kwesibhakabhaka; nabo baguqulela abaninzi ebulungiseni baya kukhanya njengeenkwenkwezi ngonaphakade kanaphakade. Ke wena, Daniyeli, wavale la mazwi, uyitywine incwadi kude kube lixesha lesiphelo; abaninzi baya kugidima ukuya naphaya, nolwazi lonyuke.’ Daniyeli 12:1–4.” Manuscript Releases, inombolo 13, 394.
In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.
Kule ndima uDade White uqala ngokubhekisa kuDaniel isahluko seshumi elinanye aze ke achaze umgaqo othi “ininzi yembali eye yenzeka ekuzalisekeni kwesi siprofeto iya kuphindwa.” Emva koko ucaphula ngokungqalileyo iindinyana ezingamashumi amathathu ukuya kwamashumi amathathu anesithandathu aze alandele ngengxelo ethi, “izigigaba ezifanayo nezo zichazwe kula mazwi ziya kwenzeka.” Emva kokuchaza iindinyana ezingamashumi amathathu ukuya kwamashumi amathathu anesithandathu, nokuthi izigigaba ezifanayo nezo ndinyana ziya kwenzeka, emva koko uchaza ukuvalwa kwexesha lovavanyo, xa uMikayeli esukuma kwindinyana yokuqala yesahluko seshumi elinesibini. Ngokwenza njalo, wahlula ezo ndinyana zisixhenxe, aze azibeke kwimbali eyandulela ngoko nangoko ukusukuma kukaMikayeli.
More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.
Ngaphezu kwesinye siye sathetha ngembali yeendinyana ezingamashumi amathathu ukuya kwezingamashumi amathathu anesithandathu, nendlela ezihambelana ngayo neendinyana ezingamashumi amane ukuya kwezingamashumi amane anesihlanu zikaDaniyeli ishumi elinanye, yaye ngoku siza kuqalisa ukuqwalasela amanye amaxesha embali yesiprofeto kwisahluko seshumi elinanye aphindwayo kwezo ndinyana zintandathu zokugqibela. Noko ke, phambi kokuba senze oko, siya kuphinda kwakhona sinikele isishwankathelo esifutshane sokungqinelana kweendinyana ezingamashumi amathathu ukuya kwezingamashumi amathathu anesithandathu neendinyana ezingamashumi amane ukuya kwezingamashumi amane anesihlanu.
Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.
Ivesi yamashumi amathathu iphawula inguquko ukusuka kwiRoma yobuhedeni ukuya kwiRoma yobupopu. Loo mbali yenguqu ibhekiswa kuyo kwiindinyana ezahlukeneyo zesiprofeto ezichaza imihla enjengeminyaka ka-330, 508, 533 no-538. Kukho eminye imiqondiso yesiprofeto kuguquko olusuka kubukumkani besine lusiya kubukumkani besihlanu besiprofeto seBhayibhile, kodwa kwivesi yamashumi amathathu ananye iRoma yobuhedeni iyasukuma ixhase upopu, njengoko imelwe nguClovis ngonyaka ka-496. Amandla obuhedeni amelwe ekuqaleni nguClovis kweso vesi azalisekisa umsebenzi wokususa nakuphi na ukumelana kobuhedeni (okwemihla ngemihla) nokunyuka kobupopu ngonyaka ka-508. Imfazwe yala maxesha izisa intshabalalo phezu kweSixeko saseRoma ngelo bali, njengoko limelwe “yingcwele yamandla”, yaye ngonyaka ka-538, amagunya obuhedeni abeka ubupopu etroneni yomhlaba, aze ke yena amisele umthetho weCawa ngeCawa kwiBhunga laseOrleans.
Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.
Iivesi ezingamashumi amathathu anesibini ukuya kwezingamashumi amathathu anesithandathu zichonga imfazwe yobulali ubupopu obayizisayo ngelo xesha nxamnye nabathembekileyo bakaThixo ngexesha leminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yamaXesha oBumnyama. Ekugqibeleni ubupopu bufikelela esiphelweni sabo kwivesi yamashumi amathathu anesithandathu. Kwivesi yamashumi amane, uReagan wenza umanyano oluyimfihlo nomchasi-Kristu, ephawula ixesha apho ukuxhathisa kobuProtestanti kwakususiwe, njengoko kumelwe ngunyaka wama-508. Ukuzinikela kukaReagan kwezemali namandla omkhosi kwakufuziselwe “ziingalo” eziphakamela ukuxhasa ubupopu ngowama-496. Ukutshatyalaliswa kwengcwele yamandla yeRoma yobuhedeni, emelwe sisixeko saseRoma, kufuzisela ukutshatyalaliswa koMgaqo-siseko wase-United States emthethweni weCawa wangeCawe osondelayo, kuba uMgaqo-siseko uyingcwele yamandla ye-United States. Emthethweni weCawa wangeCawe ubupopu buya kuphinda bubekwe phezu kwetrone yomhlaba, njengoko kumelwe ngunyaka wama-538.
Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.
Kuya kuthi ke kuqalise ixesha lokugqibela lentshutshiso yobuPapa enobulali, eya kuziswa phezu kwabathembekileyo bakaThixo, njengoko kwenzeka ngeXesha Lobumnyama ukusuka kowe-538 kuse kowe-1798. Oku kuya kukhokelela ekuvalweni kwethuba lovavanyo loluntu, xa uMikayeli esima, njengoko kumelwe ngu-1798, xa ubuPapa, obabuphumelele iminyaka eliwaka namakhulu amabini anamashumi amathandathu, bamkelayo umsindo wenxeba elibulalayo.
We will continue this study in the next article.
Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Ngesinye isihlandlo, xa ndandiseSixekweni saseNew York, ndabizwa ebusuku ukuba ndibone izakhiwo ziphakama, umgangatho phezu komnye, zisingise emazulwini. Ezi zakhiwo zazinikwe isiqinisekiso sokuba azibanjwa ngumlilo, yaye zazakhiwe ukuze kuzukiswe abanini bazo nabazakhi bazo. Zaqhubeka ziphakama, ziphakama ngakumbi nangakumbi ezi zakhiwo, yaye kuzo kwasetyenziswa ezona zinto zibiza kakhulu. Abo zazizezabo ezi zakhiwo babengazibuzi bathi: ‘Sinokumzukisa njani kakuhle ngakumbi uThixo?’ INkosi yayingekho ezingqondweni zabo.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Ndacinga ndathi: ‘Akwaba abo batyala iindlela zabo ngolu hlobo bangayibona indlela yabo njengoko uThixo eyibona! Bafumba izakhiwo ezimangalisayo, kodwa hayi indlela obubudenge ngayo emehlweni oMlawuli wendalo yonke ukucwangcisa nokuyila kwabo. Abafundi ngawo onke amandla entliziyo nengqondo ngendlela abanokumzukisa ngayo uThixo. Bayilibele le nto, engowona msebenzi wokuqala womntu.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Njengoko ezi zakhiwo zide zazinyuka, abanini bazo bavuya ngozingca olunamabhongo kuba babenemali yokuyisebenzisa ekwaneliseni isiqu sabo nasekuvuseleleni umona kubamelwane babo. Inxalenye enkulu yemali ababeyityale ngolo hlobo yayifunyenwe ngokuxhaphaza, ngokucinezela amahlwempu kabuhlungu. Balibala ukuba ezulwini kugcinwa ingxelo yentengiselwano nganye yorhwebo; isivumelwano ngasinye esingalunganga, isenzo ngasinye sobuqhophololo, sibhalwe khona. Liyeza ixesha apho, ngobuqhophololo babo nangokudelela kwabo, abantu baya kufikelela kwinqanaba iNkosi engasayi kubavumela ukuba balidlule, yaye baya kufunda ukuba kukho umda ekunyamezeleni kukaYehova.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Umboniso owalandelayo owagqitha phambi kwam wawululumkiso lomlilo. Abantu bajonga izakhiwo eziphakamileyo ekwakusithiwa azinakutshiswa ngumlilo, baza bathi: ‘Zikhuselekile ngokupheleleyo.’ Kodwa ke ezo zakhiwo zatshatyalaliswa ngumlilo ngokungathi zenziwe ngetela. Iinjini zokucima umlilo azaba nakwenza nto ukunqanda loo ntshabalalo. Abacimi-mlilo abazanga bakwazi ukusebenza ngezo njini.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Ndiyalelwe ukuba xa kufika ixesha leNkosi, ukuba akukho nguquko iya kube yenzekile ezintliziyweni zabantu abanekratshi, abanamabhongo, abantu baya kufumanisa ukuba isandla esasomelele ukusindisa siya komelela ukutshabalalisa. Akukho gunya lasemhlabeni linokuthintela isandla sikaThixo. Akukho nto isetyenziswayo ekwakheni izakhiwo enokusetyenziswa ngendlela eya kuzigcina ekutshatyalalisweni xa kufika ixesha elimisiweyo nguThixo lokuthumela impindezelo phezu kwabantu ngenxa yokungawukhathaleli kwabo umthetho waKhe nangenxa yamabhongo abo okuzingca.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Ababaninzi, nkqu naphakathi kwabafundisi neenkokeli zombuso, abangaziqondiyo izizathu ezisisiseko semeko yangoku yoluntu. Abo babambe iintambo zolawulo abanakuyisombulula ingxaki yokonakala kwesimilo, intlupheko, ubuhlwempu, nolwaphulo-mthetho olwandayo. Basokola ngelize ukuzama ukubeka imisebenzi yorhwebo kwisiseko esikhuselekileyo ngakumbi. Ukuba abantu bebeya kunikela ingqalelo engakumbi ekufundiseni kweLizwi likaThixo, bebeya kufumana isisombululo kwiingxaki ezibabambayo.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“IZibhalo ziyayichaza imeko yehlabathi kanye ngaphambi kokubuya kwesibini kukaKristu. Ngabantu abathi ngokuphanga nangokunyanzelisa baqokelele ubutyebi obukhulu, kubhaliwe kwathiwa: ‘Niziqokelele ubuncwanele imihla yokugqibela. Yabonani, umvuzo wabasebenzi abavune amasimi enu, enawubambayo ngobuqhophololo, uyakhala; nezikhalo zabavunayo zingenile ezindlebeni zeNkosi yeMikhosi. Niphile ngobunewunewu emhlabeni, naziphatha ngokuzingxamela; nityebise iintliziyo zenu, ngokomhlana wokuxhela. Nimgwebile, nambulala olilungisa; yaye akachananga nani.’ Yakobi 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Kodwa ngubani ofunda izilumkiso ezinikelwa yimiqondiso yamaxesha ezalisekiswa ngokukhawuleza? Yiyiphi impembelelo eyenziwa kuabantu behlabathi? Loluphi utshintsho olubonakalayo kwisimo sabo sengqondo? Akukho lungaphezu koko lwabonakala kwisimo sabemi behlabathi likaNowa. Bezingene nzulu kushishino nakwiziyolo zehlabathi, abantu bangaphambi konogumbe ‘abazi kwada kwafika unogumbe, wabasusa bonke.’ Mateyu 24:39. Babenazo izilumkiso ezithunyelwe lizulu, kodwa bala ukuphulaphula. Kwaye namhlanje ihlabathi, lingakhathali kwaphela ngelizwi likaThixo elilumkisayo, likhawuleza liye entshabalalweni engunaphakade.
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.
“Ihlabathi liyaxokozela ngomoya wemfazwe. Isiprofeto sesahluko seshumi elinanye sikaDaniyeli sesisondele kakhulu ekuzalisekeni kwaso okupheleleyo. Kungekudala iziganeko zembandezelo ekuthethwa ngazo eziprofetweni ziya kwenzeka.” Testimonies, umqulu 9, 12–14.