As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”
Njengoko sijonga imfazwe yesithathu yeproxy, emelwe kwiivesi zeshumi elinesithathu ukuya kweleshumi elinesihlanu, siya kuzikhumbuza ngoko kukhokelele kwezi vesi. Kwisahluko seshumi, uDaniyeli wamkela umbono wakhe wokugqibela, yaye ngokwenjenjalo uchazwa njengoqondayo kokubini imibono yesiprofeto engaphakathi nengaphandle. Igama lesiHebhere elithi “dabar,” elithetha “ilizwi,” liguqulelwe ngokuthi “into.” Kwisahluko sesithoba, xa uGabriyeli weza kwenza uDaniyeli awuqonde umbono weentsuku ezingamawaka amabini anamakhulu amathathu, igama lesiHebhere elithi “dabar” laguqulelwa ngokuthi “umcimbi.”
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Ewe, ndakha ndisathetha emthandazweni, nanko indoda uGabriyeli, endandiyibonile embonweni ekuqaleni, ibhabha ngokukhawuleza, yandichukumisa ngexesha lomnikelo wangokuhlwa. Yandazisa, yathetha nam, yathi, Owu Daniyeli, ngoku ndiphumile ukuze ndikunike ubulumko nokuqonda. Ekuqaleni kwezibongozo zakho kwaphuma umyalelo, yaye ndize kukubonisa; kuba uthandwa kakhulu; ngoko ke liqonde eli lizwi, uwuqwalasele umbono. Daniyeli 9:21–23.
When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.
Xa uGabriyeli waxelela uDaniyeli ukuba “ayiqonde loo nto, acinge ngalo mbono,” igama lesiHebhere elithi “biyn” laguqulelwa ngokuthi “qonda” kwakunye nokuthi “cinga.” Elo gama lithetha ukwahlula ngengqondo. UGabriyeli wazisa uDaniyeli ukuba enze ukwahlula ngengqondo phakathi kwe-“dabar” eguqulelwe ngokuthi “into” kunye ne-“mareh,” eguqulelwe ngokuthi “umbono.” Ukuze ayiqonde intsingiselo awayeyinika uGabriyeli kuDaniyeli ngokuphathelele isiprofeto seminyaka engamakhulu amabini anamakhulu amathathu, uDaniyeli kwakufuneka aqaphele umahluko phakathi kombono wesiprofeto omelwe njenge-“into” kunye nombono wesiprofeto we-“mareh.” Le “into,” eyi-“dabar,” ethetha ilizwi, imela umgca wangaphandle wesiprofeto, yaye umbono we-“mareh” umele umgca wangaphakathi wesiprofeto.
In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.
Kwincwadi kaDaniyeli isahluko seshumi, inyaniso yokuqala etyhilwayo kumfundi wesiprofeto yeyokuba uDaniyeli umele abantu bakaThixo kwimihla yokugqibela abaqonda yomibini imigca yangaphakathi neyangaphandle yesiprofeto.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe lalibizwa ngokuba nguBelteshatsare; yaye le nto yayiyinyaniso, kodwa ixesha elimisiweyo lalilide; wayiqonda ke loo nto, waba nokuqonda ngalo umbono. Daniyeli 10:1.
The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.
“Into” leyo, ligama lesiHebhere elithi “dabar,” yaye “umbono,” ngumbono we “mareh.” Njengomprofeti, uDaniyeli umele abantu bakaThixo bemihla yokugqibela, abokuzaliseka kwabo okugqibeleleyo kungamakhulu alikhulu anamashumi amane anesine amawaka. Unyaka wesithathu kaKoreshi ubeka uDaniyeli kumgca wenguquko owaqalayo ngexesha lesiphelo ngowe-1989. Ngaloo “mihla,” emele imbali esusela ngowe-1989 ukuya kumthetho weCawa oza kufika kungekudala eUnited States, uDaniyeli wayelila iiveki ezintathu. Kumgca wenguquko wamakhulu alikhulu anamashumi amane anesine amawaka, ixesha lokulila liphawula ezo ntsuku zintathu nesiqingatha apho amangqina amabini eSityhilelo isahluko seshumi elinanye, efile esitratweni. Isitrato seso sixeko sikhulu saseSodom naseYiputa, apho neNkosi yethu yabethelelwa khona emnqamlezweni, sikwayintlambo kaHezekile yamathambo omileyo afileyo.
In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.
Kwisahluko seshumi, uDaniyeli uguqulwa afaniswe nomfanekiselo kaKristu, aze achukunyiswe kathathu kwangaphambi kokuba uGabriyeli atolike umbono awawubonayo uDaniyeli. Loo mbono wavelisa ukwahlulwa kweendidi ezimbini zabakhonzi. Ivangeli elingunaphakade lisoloko livelisa iindidi ezimbini zabakhonzi. UDaniyeli wayemele udidi lwabakhonzi olumelwe njengekhulu elinamashumi amane anesine amawaka, ngokwahlukileyo kudidi olwabaleka ngomoya woloyiko emke kumbono.
Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.
Phambi kwesahluko seshumi uGabriyeli weza kathathu kuDaniyeli ukuze atolike umbono. Wawacacisa amaphupha emibono yezahluko zesixhenxe nesesibhozo, awayebonakalisa izikumkani zesiprofeto seBhayibhile kokubini ekubonakalalisweni kwazo kwezopolitiko (isahluko sesixhenxe), nakwembonakalo yazo yenkolo (isahluko sesibhozo). Emva koko, kwisahluko sesithoba, uGabriyeli watolika isiprofeto seminyaka engamawaka amabini anamakhulu amathathu. UGabriyeli ufika kwisahluko seshumi ukuze agqibe ukutolikwa okwashiywa kungaphelelanga kwisahluko sesithoba, kwanokubonelela uDaniyeli ngotoliko lombono owavelisa iindidi ezimbini zabanquli. Kuqala uGabriyeli unika uDaniyeli isishwankathelo ngokubanzi salo mbono kwindinyana yeshumi elinesine.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Ngoku ndize ukuze ndikuqondise okuya kwehlela abantu bakowenu ngemihla yokugqibela; ngokuba umbono usele ungowemihla emininzi. Daniyeli 10:14.
The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.
Umbono kaKristu, owavelisa iindidi ezimbini zabakhonzi, umele oko kuya kwehlela abantu bakaThixo ngemihla yokugqibela. Ucaciso lwezahluko zesixhenxe nesesibhozo lwalulucaciso lwembali emelwe kukunyuka nokuwa kobukumkani besiprofeto seBhayibhile, njengoko kuboniswe zizilo ezidla inyama nangezilwanyana zengcwele ngokulandelelana. Ucaciso lwesahluko sesithoba lwalulucazululo oluneenkcukacha lwamaxesha ahlukeneyo esiprofeto amelwe ngaphakathi kwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu. Ngandlela ithile, umbono kaKristu ozukisiweyo kwisahluko seshumi wawumele oko kuya kwehlela abantu bakaThixo ngemihla yokugqibela. Phambi kokuba uGabriyeli aqale ngolwandlalo oluneenkcukacha lwembali, oluyingcaciso yombono kaKristu ozukisiweyo, ukhumbuza uDaniyeli ukuba sele emxelele uDaniyeli oko kumelweyo yileyo ngcaciso.
Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.
Waza wathi yena, Uyayazi na into endizele yona kuwe? ke ngoku ndiya kubuya ndiye kulwa nomphathi wasePersi; yaye xa ndiphumile, yabona, umphathi waseGrisi uya kuza. Daniyeli 10:20.
Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.
UGabriyeli ukhumbuza uDaniyeli ukuba wayemxelele kwindima yeshumi elinesine ukuba wayeze kumenza aqonde oko kuya kwehlela abantu bakaThixo ngemihla yokugqibela, yaye wayelindele ukuba uDaniyeli abeke le ntetho ilandelayo yembali yesiprofeto kuloo mxholo. UDaniyeli wayefuna ukuqonda okuthile, ukususela kusuku lokuqala awaqala ngalo ukulila.
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.
Waza wathi kum, Musa ukoyika, Daniyeli; kuba kususela kumhla wokuqala owawuzimisele ngawo intliziyo yakho ukuba uqonde, nokuzithoba phambi koThixo wakho, amazwi akho aviwe, yaye ndize ngenxa yamazwi akho. Ke inkosana yobukumkani basePersi yandichasa iintsuku ezingamashumi amabini ananye; kodwa, yabona, uMikayeli, omnye weenkosana eziphambili, weza kundinceda; ndaza ndahlala khona kunye nookumkani basePersi. Daniyeli 10:12, 13.
After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.
Emva kweeveki ezintathu zikaDaniyeli zokuzila, wabona umbono kaKristu, owawungqinelana ngokwesiprofeto nombono kaKristu awawubonayo uYohane ePatmos.
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.
Akukho ungaphantsi koNyana kaThixo ngokwakhe owabonakala kuDaniyeli. Le nkcazo iyafana naleyo yanikwa nguYohane xa uKristu wayetyhiliwe kuye eSiqithini sasePatmos. INkosi yethu ngoku iza kunye nomnye umthunywa wasezulwini ukuze afundise uDaniyeli oko kuya kwenzeka ngemihla yokugqibela. Olu lwazi lwanikwa uDaniyeli lwaza lwabhalwa ngokuphefumlelwa ngenxa yethu, thina esifikelwe ziziphelo zehlabathi.
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.
“Iinyaniso ezinkulu ezityhiliweyo nguMkhululi wehlabathi zezabo bazingela inyaniso ngokungathi bazingela ubuncwane obufihlakeleyo. UDaniyeli wayeyindoda esele ikhulile. Ubomi bakhe babuchithwe phakathi kwezinto ezitsalayo zenkundla yabahedeni, ingqondo yakhe ixakekiswe yimicimbi yobukumkani obukhulu; kanti ke uyazisusa kuzo zonke ezo zinto ukuze ahluphe umphefumlo wakhe phambi koThixo, aze afune ukwazi iinjongo zoPhezukonke. Kwaye ekuphenduleni izicelo zakhe ezinzulu, ukukhanya okuvela kwiinkundla zasezulwini kwanikelwa ngenxa yabo babeza kuphila ngemihla yokugqibela. Ngenjongo enzulu kangakanani ke ngoko ekufuneka simfune ngayo uThixo, ukuze avule ukuqonda kwethu siqonde iinyaniso eziziswe kuthi zivela eZulwini.”
“‘And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’
“‘Mna ndinguDaniyeli ndedwa endawubonayo umbono; kuba amadoda ayenam akawubonanga umbono; kodwa kwawa phezu kwawo ukungcangcazela okukhulu, ade abaleka aya kuzifihla…. Kwaye akwasala mandla kum; kuba ubuhle bam baphenduka kum baba kukonakala, ndaza andasala namandla.’ Oko kuya kuba ngamava abo bonke abo bangcwaliswe ngenene. Okukhona becaca ngakumbi kwimbono yabo ngobukhulu, ubuqaqawuli, nokufezeka kukaKristu, kokukhona baya kubona ngokucace ngakumbi ubuthathaka babo nokungafezeki kwabo. Abayi kuba nakuthambekela kokuzibanga benesimilo esingenasono; oko kubonakale kulungile kukwanobuhle kubo ngokwabo kuya kuthi, xa kuthelekiswa nobunyulu nobuqaqawuli bukaKristu, kubonakale kuyinto nje engafanelekanga neyonakalayo. Kuxa abantu bohlulwe kuThixo, xa benemibono engacacanga kakhulu ngoKristu, apho bathi, ‘Andinasono; ndingcwalisiwe.’”
“Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’
“Emva koko uGabriyeli wabonakala kumprofeti, wathetha naye ngolu hlobo: ‘Owu Daniyeli, mntu othandwa kakhulu, qonda amazwi endiwathethayo kuwe, uze ume nkqo; kuba ngoku ndithunyiwe kuwe. Yathi ke, akuba ethethile elo lizwi kum, ndema ndingcangcazela. Waza wathi kum, Musa ukoyika, Daniyeli; kuba kususela kumhla wokuqala owawubeka ngawo intliziyo yakho ekuqondeni, nasekuzithobeni phambi koThixo wakho, amazwi akho aviwe, yaye ndize ngenxa yamazwi akho.’”
“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.
“Yeka ukubekwa imbeko enkulu ngolo hlobo kuDaniyeli nguBukhulu baseZulwini! Uthuthuzela umkhonzi wakhe ongcangcazelayo, amqinisekise ukuba umthandazo wakhe uviwe eZulwini, nokuba, ekuphenduleni eso sicelo sishushu, isithunywa uGabriyeli sathunyelwa ukuze sichukumise intliziyo yokumkani wasePersi. Lo mlawuli wayemelene neempembelelo zoMoya kaThixo ebudeni beeveki ezintathu ngoxa uDaniyeli wayezila ukutya yaye ethandaza; kodwa iNkosana yaseZulwini, umphathi weengelosi, uMikayeli, yathunyelwa ukuba ijike intliziyo yokumkani onenkani ukuze athabathe inyathelo elithile eliqinisekileyo lokuphendula umthandazo kaDaniyeli.”
“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
“‘Ke kaloku, akuba ethethile amazwi anjalo kum, ndabhekisa ubuso bam emhlabeni, ndaza ndasuka ndangathethi. Yabona, omnye, onjengomfanekiselo woonyana babantu, wachukumisa imilebe yam…. Wathi, Owu ndoda ethandwa kakhulu, musa ukoyika; uxolo malube kuwe; yomelela, ewe, yomelela. Akuba ethethile kum, ndomelezwa, ndathi, Inkosi yam mayithethe; kuba undomelezile wena.’ Lwalukhulu kangako uzuko lobuThixo olwatyhilwayo kuDaniyeli kangangokuba wayengenako ukunyamezela ukulubona. Wandula ke umthunywa waseZulwini wakugquma ukuqaqamba kobukho bakhe waza wabonakala kumprofeti ‘njengonjengomfanekiselo woonyana babantu.’ Ngamandla akhe obuThixo wayomeleza le ndoda yengqibelelo neyokholo, ukuze ive isigidimi esasithunyelwe kuyo sivela kuThixo.
“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.
“UDaniyeli wayesisicaka esizinikeleyo soPhezukonke. Ubomi bakhe obude bazaliswa zizenzo ezihloniphekileyo zenkonzo ngenxa yeNkosi yakhe. Ubunyulu besimilo sakhe, nokuthembeka kwakhe okungagungqiyo, bulinganiswa kuphela kukuthobeka kwentliziyo yakhe nangukuzisola kwakhe phambi koThixo. Siyaphinda, Ubomi bukaDaniyeli ngumzekeliso ophefumlelweyo wongcwaliseko lokwenyaniso.” Review and Herald, February 8, 1881.
Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.
Amava kaDaniyeli kwisahluko seshumi amele abantu bakaThixo kwimihla yokugqibela, abathi, njengoDaniyeli noYohane, bakuqonde ukuTyhileka kukaYesu Kristu. Isitshixo sokubeka uDaniyeli kwimbali yesiprofeto apho amava akhe emi khona sisekelwe kwinyaniso yokuba wayekwisijwili, kwanokuba uMikayeli wathunyelwa ekupheleni kweentsuku ezingamashumi amabini ananye. Kwindima yokuqala, uDaniyeli ubhala ukuba wayenokuqonda kokubini imibono yangaphakathi neyangaphandle yesiprofeto. Phambi kweentsuku ezingamashumi amabini ananye uDaniyeli wayenokuqonda okungaphelelanga kwezo mbono zimbini, kodwa ngokutolikwa kukaGabriyeli, uDaniyeli wayibamba ngokupheleleyo “into” kunye “nombono” njengezityhilelo ezahlukileyo.
“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’
“Njengoko ixesha lokuphela kweminyaka engamashumi asixhenxe yobukhoboka lalisondela, ingqondo kaDaniyeli yaxhalaba kakhulu ngenxa yeziprofeto zikaYeremiya. Wabona ukuba ixesha lalisele lisondele xa uThixo wayeza kubanika abantu bakhe abanyuliweyo elinye ithuba lokuvavanywa; waza, ngokuzila ukutya, ngokuzithoba, nangomthandazo, wabongoza uThixo waseZulwini ngenxa kaSirayeli, ngala mazwi: ‘O Nkosi, Thixo omkhulu nowoyikekayo, ogcina umnqophiso nenceba kwabo bakuthandayo, nakwabo bayigcinayo imithetho yakho’; sonile, senza ubugwenxa, senza okubi, savukela, ngokukodwa ngokusuka emimiselweni yakho nasezigwebeni zakho; kananjalo asibaphulaphulanga abakhonzi bakho abaprofeti, ababethetha egameni lakho kookumkani bethu, nakubathetheli bethu, nakooobawo bethu, nakubo bonke abantu belizwe.”
“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.
“Qaphelani la mazwi. UDaniyeli akabhengezi ukunyaniseka kwakhe phambi kweNkosi. Endaweni yokuzibanga ukuba msulwa yaye ungcwele, uzichonga kunye nabanesono ngokwenene bakwaSirayeli. Ubulumko awabuphiwayo nguThixo babugqitha kakhulu kubulumko bezilumko zehlabathi, njengokuba ukukhanya kwelanga okukhanya ezulwini emini enkulu kukhazimla ngakumbi kuneyona nkwenkwezi ibuthathaka. Sekunjalo camngcani ngomthandazo ophuma emilebeni yale ndoda ithandwe kangaka liZulu. Ngokuzithoba okunzulu, ngeenyembezi, nangokukrazuka kwentliziyo, uyabongoza ngenxa yakhe nangenxa yabantu bakhe. Uvulela uThixo umphefumlo wakhe, evuma ububi bakhe, aze avume ubukhulu nobukhosi beNkosi.”
“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:
“Lunjani na ukunyaniseka nobushushu obubonakalisa izibongozo zakhe! Usondela kuThixo ngakumbi nangakumbi. Isandla sokholo siphakanyiselwa phezulu ukuba sibambelele kwizithembiso ezingasokuze zisilele zoPhezukonke. Umphefumlo wakhe uyazamazama emzabalazweni wentlungu. Kwaye unobungqina bokuba umthandazo wakhe uviwe. Uva ukuba uloyiso lolwakhe. Ukuba thina njengabantu besinokuthandaza njengoko uDaniyeli wathandazayo, size sizabalaze njengoko yena wazabalazayo, sizithoba imiphefumlo yethu phambi koThixo, besiya kufumana iimpendulo ezicacileyo kwizibongozo zethu, njengoko uDaniyeli wanikwa. Yivani indlela awunyanzelisa ngayo umcimbi wakhe enkundleni yaseZulwini:
“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’
“‘Owu, Thixo wam, thobela indlebe yakho, uve; vula amehlo akho, ukhangele amanxuwa ethu, nesixeko esibizwa ngegama lakho; kuba asibeki izibongozo zethu phambi kwakho ngenxa yobulungisa bethu, koko ngenxa yenceba yakho enkulu. Nkosi, yiva; Nkosi, xolela; Nkosi, phulaphula, wenze; musa ukulibazisa, ngenxa yakho, Thixo wam; kuba isixeko sakho nabantu bakho babizwa ngegama lakho. Yathi ke ndakuba ndithetha, ndithandaza, ndivuma isono sam nesono sabantu bakowethu, … kwaza kwalapho indoda enguGabriyeli, endandiyibonile embonweni ekuqaleni, ibhabha ngokukhawuleza, yandichukumisa malunga nexesha lomnikelo wangokuhlwa.’”
“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.
“Njengokuba umthandazo kaDaniyeli unyukela phambili, ingelosi uGabriyeli iyehla ngokukhawuleza ivela ezinkundleni zasezulwini, ukuza kumxelela ukuba izibongozo zakhe zivakele yaye ziphenduliwe. Le ngelosi inamandla ithunyiwe ukuba imnike ubuchule nokuqonda,—ukuvula phambi kwakhe iimfihlelo zamaxesha azayo. Ngaloo ndlela, ngoxa wayefuna ngenyameko ukwazi nokuqonda inyaniso, uDaniyeli waziswa kunxibelelwano nomthunywa otyunjwe liZulu.”
“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.
“Umntu kaThixo wayethandaza, engaceli ukunyuka nje kwemvakalelo yolonwabo, koko ecela ukwazi intando kaThixo. Kwaye wayelunqwenela olu lwazi, kungekhona ngenxa yakhe yedwa, kodwa nangenxa yabantu bakowabo. Umthwalo wakhe omkhulu wawungokaSirayeli, ababengagcini, ngokwengqiqo engqongqo, umthetho kaThixo. Uyavuma ukuba zonke iintlekele zabo ziye zabafikela ngenxa yezono zabo zokuwugqitha loo mthetho ungcwele. Uthi, ‘Sonile, senze okungendawo…. Ngenxa yezono zethu nangenxa yobugwenxa boothixo bethu, iYerusalem nabantu bakho baba sisigculelo kubo bonke abasingqongileyo.’ Babewulahlekele umgangatho wabo okhethekileyo, ongcwele, njengabantu abanyuliweyo bakaThixo. ‘Ngoku ke ngoko, Thixo wethu, yiva umthandazo womkhonzi wakho, nezibongozo zakhe, ukhanyise ubuso bakho phezu kwengcwele yakho elele iyinkangala.’ Intliziyo kaDaniyeli ijika inomnqweno onamandla kakhulu isiya engcweleni kaThixo ethe yaba yinkangala. Uyazi ukuba ukuchuma kwayo kunokubuyiselwa kuphela xa amaSirayeli eya kuguquka kwizono zawo zokuwugqitha umthetho kaThixo, aze abe nokuthobeka, athembeke, athobele.”
“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.
“Ekuphenduleni isibongozo sakhe, uDaniyeli akazange amkele kuphela ukukhanya nenyaniso awayeyidinga kakhulu yena nabantu bakhe, kodwa kwanombono weziganeko ezikhulu zexesha elizayo, kwade kwaya nasekubuyeni koMhlawuleli wehlabathi. Abo bazibiza ngokuba bangcwalisiwe, lo gama bengenamnqweno wokuyiphengulula iZibhalo, okanye wokuzamana noThixo emthandazweni ukuze bafumane ukuqonda okucacileyo ngakumbi kwenyaniso yeBhayibhile, abayazi into eyiyo ingcwaliso yokwenene.
“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.
“Bonke abakholwa ngentliziyo ilizwi likaThixo baya kulambela banxanelwe ukwazi intando yakhe. UThixo nguye umbhali wenyaniso. Ukhanyisa ukuqonda okumnyama, aze anike ingqondo yomntu amandla okubamba nokuqonda iinyaniso azityhileyo.
“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.
“UDaniyeli wathetha noThixo. Izulu lavuleka phambi kwakhe. Kodwa ke iimbeko eziphakamileyo awaziphiwayo zaba sisiphumo sokuzithoba nokufuna ngenyameko enkulu. Akazange acinge, njengoko besenza abaninzi kule mihla, ukuba akunamsebenzi oko sikukholelwayo, ukuba nje sinyanisekile, yaye simthanda uYesu. Uthando lokwenyaniso kuYesu luya kukhokelela ekuphengululeni okusondeleyo nokunyanisekileyo kakhulu malunga nokuba yintoni inyaniso. UKristu wathandaza ukuba abafundi bakhe bangcwaliswe ngenyaniso. Lowo uvilapha kakhulu ukuba enze uphando olunenkxalabo nolomthandazo ngenyaniso, uya kushiywa ukuba amkele iimposiso eziya kuba yintshabalalo yomphefumlo wakhe.
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’
“Ngexesha lokutyelelwa kukaGabriyeli, umprofeti uDaniyeli wayengenako ukwamkela eminye imfundiso; kodwa kwiminyaka embalwa emva koko, enqwenela ukwazi ngakumbi ngezinto ezazingekacaciswa ngokupheleleyo, waphinda wazimisela ukufuna ukukhanya nobulumko kuThixo. ‘Ngaloo mihla mna Daniyeli ndandizila iiveki ezintathu ezipheleleyo. Andidlanga sonka simnandi, akungenanga nyama namdiliya emlonyeni wam, andizange ndithambise konke konke…. Ndaza ndaphakamisa amehlo am, ndabona, nanko indoda ithile yambethe ilinen, izinqe zayo zibhinqiswe ngegolide ecwengileyo yaseUfazi. Nomzimba wayo unjengeberile, nobuso bayo bunjengokubonakala kombane, namehlo ayo anjengezibane zomlilo, neengalo zayo neenyawo zayo zinombala wobhedu obukhazimlisiweyo, nezwi lamazwi ayo linjengelizwi lesihlwele esikhulu.’”
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“Akakho ongaphantsi koNyana kaThixo ngokwakhe owabonakala kuDaniyeli. Le nkcazo iyafana naleyo yanikwa nguYohane xa uKristu watyhilelwa kuye kwiSiqithi sasePatmos. INkosi yethu ngoku iza kunye nomnye umthunywa wasezulwini ukuze afundise uDaniyeli oko kwakuya kwenzeka ngemihla yokugqibela. Olu lwazi lwanikwa uDaniyeli, lwaza lwabhalwa ngokuphefumlelwa ngenxa yethu, thina ekufikelele kuzo iziphelo zehlabathi.” Review and Herald, February 8, 1881.
The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.
Ukutolika uGabriyeli, “umthunywa owabelweyo wezulu,” awayekuzisa kuDaniyeli kwakukukugqitywa kokutolika awayesele eqalile ukukunika uDaniyeli kwisahluko sesithoba. Indlela yokusebenza ethi “umgca phezu komgca,” ifuna ukuba silungelelanise ukutolika kunye neemeko ezihambelanayo zazo zombini izahluko sesithoba neshumi kunye, ukuze sahlule ngokufanelekileyo umzekeliso wesiprofeto. Kukolu toliko apho imibono yemilambo i-Ulai neHiddekel idibana khona.
Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.
UDaniyeli waye waqonda ezincwadini zikaYeremiya nezikaMoses ukuba ukuhlangulwa kwabantu bakaThixo kwakusondele. Ngokwenjenjalo, uDaniyeli umele abantu bakaThixo bemihla yokugqibela abaqondayo ukuba ukuhlangulwa kokugqibela kwabantu bakaThixo kusondele. Abo bantu bemihla yokugqibela baya kuqonda ukuba baye basasazwa ngokwasemoyeni, njengoko kumelwe nguDaniyeli owayesasazwe wangena ebukhobokeni bokuthinjwa kweminyaka engamashumi asixhenxe eBhabheli. Baya kuthi ke baqonde ukuba bona, njengoDaniyeli, bamele ukubonakalisa impendulo kwimeko yabo yokusasazwa engqinelana nesisombululo esimelwe “ngamaxesha asixhenxe” sesahluko samashumi amabini anesithandathu seLevitikus.
When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.
Xa amava amnandi amelwe nguDaniyeli, afunwa sisicombululo esibekwe kuLevitikus wamashumi amabini anesithandathu, ebonakaliswa ngemihla yokugqibela, abantu bakaThixo bemihla yokugqibela baya kuba sele belila ngenxa yexesha elithile elichaziweyo. Elo xesha liphela xa uMikayeli isiphatha-zingelosi esehla.
We will continue this study in the next article.
Siza kuqhubeka esi sifundo kwinqaku elilandelayo.
And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.
Niya kutshabalala phakathi kweentlanga, nelizwe leentshaba zenu liya kuniginya. Ke abo basalayo kuni baya kubuna ngenxa yobugwenxa babo emazweni eentshaba zenu; kananjalo nangenxa yobugwenxa boothixo babo baya kubuna kunye nabo. Ukuba bathe bavuma ubugwenxa babo, nobugwenxa boothixo babo, nesiphoso sabo abasiphosa kum, kwanokuba bahambe ngokuchasene nam; Kanjalo nokuba nam ndahamba ngokuchasene nabo, ndabazisa ezweni leentshaba zabo; ukuba ke ngoko iintliziyo zabo ezingaluswanga zithobeka, baze ke ngoko bamkele isohlwayo sobugwenxa babo: Ndothi ke ndilikhumbule umnqophiso wam noYakobi, kwanomnqophiso wam noIsake, kwanomnqophiso wam noAbraham ndiwukhumbule; nelizwe ndiya kulikhumbula. Nelizwe liya kushiywa ngabo, lizonwabele iisabatha zalo, ngoxa lilele lisenkangala ngaphandle kwabo; nabo baya kusamkela isohlwayo sobugwenxa babo; ngenxa yokuba, ewe ngenxa yokuba, bazidelela izigwebo zam, nangenxa yokuba umphefumlo wabo wazenyanya imimiselo yam. Kanti ke ngenxa yayo yonke loo nto, bakuba besezweni leentshaba zabo, andiyi kubalahla, andiyi kubazonda, ndibatshabalalise kuphele, ndize ndiwaphule umnqophiso wam nabo; kuba ndinguYehova uThixo wabo. Kodwa ngenxa yabo ndiya kuwukhumbula umnqophiso wezinyanya zabo, endabakhupha ezweni laseYiputa emehlweni eentlanga, ukuze ndibe nguThixo wabo: ndinguYehova. Levitikus 26:38–45.