The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Igama elithi “iyure,” elifumaneka kuphela eTestamenteni eNdala encwadini kaDaniyeli, lihlala linxulunyaniswa nohlobo oluthile lomgwebo. Kwisahluko sesithathu limela umthetho weCawa, kugxininiswa phezu komqondiso omelweyo nguShadraki, uMeshaki noAbhednego.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
Kwisahluko sesine limela ukufika kwesilumkiso sesigidimi sengelosi yokuqala ngowe-1798. Xa lisetyenziswa okwesibini kwisahluko sesine, lalimele ukuvulwa komgwebo wophando ngomhla wama-22 kuOktobha, 1844. Kwisahluko sesine, ukusetyenziswa kabini kwegama elithi “iyure” kumele imbali yezigidimi zeengelosi yokuqala neyesibini ukusuka ngowe-1798 kude kube ngowe-1844. Loo mbali yimbali yeendudumo ezisixhenxe zeSityhilelo seshumi. Ezo ndudumo zisixhenxe zimelwe zizihlandlo ezibini apho kusetyenziswa khona igama elithi “iyure” kwisahluko sesine, yaye ngoko ke zikwamele nembali yengelosi yesithathu ukusuka ngowe-1989, kude kuse kufike umthetho weCawa oza kungekudala.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Kwisesahluko sesihlanu, igama elithi “iyure” likwamele umthetho weCawa, kodwa ugxininiso apho lukwisiphelo sobukumkani besithandathu besiprofeto seBhayibhile, i-United States, njengoko bubonakaliswe ngokomfuziselo sisiphelo sobukumkani bokuqala besiprofeto seBhayibhile, iBhabhiloni. Kwisahluko sesithathu, ugxininiso lwaluphezu komqondiso ezikweni lomlilo, kodwa kwisahluko sesihlanu ugxininiso lukwisiphelo sikaBheleshatsare nomgwebo wakhe okhethekileyo, nangona uDaniyeli ekugqibeleni engena ebalini emele ngokomfuziselo umqondiso.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Ngomthetho weCawa, “iyure” yokungcwalisa kukaNebhukadenetsare nokufa kukaBheleshatsare zimelwe. “Iyure” emelwe njengokuvulwa komgwebo kwisahluko sesine ichaza ukuvulwa komgwebo wophando ngomhla wama-22 ku-Oktobha, 1844, yaye ikwachaza ukuvulwa komgwebo wokuphumeza ngomthetho weCawa. Nokuba kukuvulwa kweencwadi zomgwebo engcweleni yasezulwini ngomhla wama-22 ku-Oktobha, 1844, okanye kukuqala komgwebo kaThixo oziswa phezu kwabo balugatyileyo usindiso, ekuqaleni komgwebo wokuphumeza ngomthetho weCawa isilumkiso saloo mgwebo usondelayo, nokuba ngowuphi na kwezi zimbini, simelwe kuDaniyeli isahluko sesine ngokusetyenziswa kokuqala kwegama elithi “iyure,” yaye ukuqala kanye kwalo naluphi na kwezo ntlobo zimbini zomgwebo kumelwa kukusetyenziswa kwesibini kwegama elithi “iyure” kwisahluko sesine.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Igama lesiGrama elisetyenziswa ukuchaza igama elithi “iyure” njengoko lisetyenziswe nguDaniyeli kukuba “linentsingiselo ezininzi” (“polysemy”). I-polysemy ligama elineenkcazo ezahlukeneyo ezinokuthi zonke ziqokelelwe phantsi kwesihloko esinye. Izihlandlo ezihlanu uDaniyeli asebenzisa ngazo igama elithi “iyure,” zonke zibhekisa emgwebeni, kodwa nganye kuzo ijongana neenkalo ezahlukeneyo zomgwebo kaThixo wokubuyekeza, obizwa ngokuba ngumgwebo waKhe wokuphumeza, okanye umgwebo kaThixo wophando apho agqiba khona ukuba ngoobani abaya kusindiswa nabangayi kusindiswa. Nokuba ngumgwebo wophando owaqalayo ngo-Oktobha 22, 1844, okanye ngumgwebo wokuphumeza oqala ngomthetho weCawa oselisondele ukufika, yomibini le migwebo inenkqubela ngendalo yayo. Umgwebo kaThixo wokubuyekeza, okanye wokuphumeza, uqala ngomthetho weCawa uze unyuke ngokwenkqubela, ude ekugqibeleni ufike ekuvalweni kwexesha lovavanyo loluntu nakwiindyikitya ezisixhenxe zokugqibela.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Isahluko sesihlanu sikaDaniyeli sisebenzisa igama elithi “iyure,” ukubonakalisa umgwebo olawulayo kaThixo njengoko umelwe kukufa kukaBheleshatsare, kwanokuphela kwesizwe awayesilawula.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Kwangelo elo laphuma iminwe yesandla somntu, yaza yabhala malungana nesiphatho sezibane phezu kodaka lodonga lwebhotwe likakumkani; ukumkani wabona inxalenye yesandla esabhala. Daniyeli 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Umgwebo wokuphunyezwa uqala emthethweni weCawa, okwamelwa kananjalo kukunikezelwa kukaNebhukadenetsare komfanekiso wegolide, kodwa elo “xesha” limalunga ngakumbi nokukhululwa kwabantu bakaThixo embandezelweni eziswa ngumthetho weCawa. Umgwebo wokuphunyezwa wehenyukazi laseTire, kwanowo waseUnited States, uqala emthethweni weCawa, olo “xesha” olungumfuziselo womgwebo encwadini kaDaniyeli.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Ndeva elinye izwi livela ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngabathabathi nxaxheba ezonweni zakhe, nokuze ningamkelwa zizibetho zakhe. Kuba izono zakhe zifike zaya kutsho ezulwini, yaye uThixo ubukhumbule ubugwenxa bakhe. Mbuyekeni njengoko enibuyekeze nina, nize nimphindele kabini ngokwemisebenzi yakhe; endebeni ayizalisileyo, yizaliseleni kuye kabini. Njengoko ezizukisile yena ngokwakhe, waza waphila ngokuzifica, mnikeni kwangako ukuthuthunjiswa nentlungu; kuba uthi entliziyweni yakhe, Ndihleli ndiyikumkanikazi, andingomhlolokazi, yaye andisayi kubona lusizi. Ngenxa yoko ziya kufika izibetho zakhe ngemini enye, ukufa, nokuzila, nendlala; yaye uya kutshiswa aphele ngomlilo; kuba inamandla iNkosi uThixo omgwebayo. Yaye ookumkani bomhlaba, abahenyuzileyo naye, baphila ngokuzifica kunye naye, baya kumlilela, bazile ngenxa yakhe, bakubona umsi wokutshiswa kwakhe, bemi kude ngenxa yokoyika ukuthuthunjiswa kwakhe, besithi, Yeha, yeha, sixeko esikhulu iBhabheli, sixeko esinamandla! kuba isigwebo sakho sifike ngeyure enye. ISityhilelo 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Umthetho weCawa eUnited States, ongukuqala komgwebo olawulayo, nawo oqhubekayo, uqala “ngexesha” apho abantwana bakaThixo abaseBhabheli besabizelwa ngaphandle ngumqondiso. Lilo “ixesha” apho umgwebo ufikela “kweso sixeko sikhulu, iBhabheli”. Umgwebo waso, omelwe ligama elithi “ixesha,” uquka ixesha apho omnye umhlambi kaThixo ubizelwa ngaphandle kweBhabheli.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Kwaye ngaloo mini kuya kubakho ingcambu kaYese, eya kuma ibe ngumqondiso ebantwini; iintlanga ziya kufuna kuyo; nendawo yayo yokuphumla iya kuba nobuqaqawuli. Kwaye kuya kuthi ngaloo mini, iNkosi iphinde yandise isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, eya kube isasele, eAsiriya, naseYiputa, nasePatros, naseKushe, naseElam, naseShinare, naseHamati, naseziqithini zolwandle. Kwaye iya kumisela umqondiso ezintlangeni, ihlanganise abagxothiweyo bakwaSirayeli, iqokelele ndawonye abasasazekileyo bakwaYuda bevela kwiimbombo zone zomhlaba. Isaya 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
INkosi yababiza abantu ukuba baphume eBhabhiloni kwintshukumo yengelosi yokuqala ngo-1844, yaye ingelosi yesibini yaloo mbali imelwe kukuphindwa ngemihla yokugqibela, xa “iNkosi iya kuphinda ibeke isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo.” Intsalela yabantu abaphinda “ababizayo” ukuba baphume, ayisiyo iflegi, kuba iflegi “yingcambu kaYese,” emayo njenge “flegi” efunwa “ziiNtlanga.” Okwesibini, uThixo uya kuzibiza iintlanga ukuba ziphume eBhabhiloni.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
Uya kwenza oko ngokuthi kuqala ahlanganise “abagxothiweyo bakwaSirayeli,” abangabo “abasasazekileyo bakwaYuda,” nabeza “bevela kwiimbombo zone zomhlaba,” xa beqokelelwa ndawonye ekupheleni kweentsuku ezintathu nesiqingatha zokungqengqa befile esitratweni seSityhilelo isahluko seshumi elinanye, esidlula entilini kaHezekile yamathambo afileyo nawomileyo.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Ilixa” ekuthi kuqala ngalo umgwebo wokwenziwa phezu kwe-“Bhabheli,” eso “sixeko sinamandla,” lilo kanye elo “lixa” “lenyikima enkulu” ekwiSityhilelo seshumi elinanye. Umgwebo wokwenziwa kaThixo uqala ngelo “lixa,” kuba kwiSityhilelo isahluko seshumi elinanye, kukho amawaka asixhenxe abulawwayo ngelo “lixa” lenyikima. Lawo mawaka asixhenxe ayemelwe “ngawona madoda anamandla” kaNebhukadenetsare, awafa xa ayegibisela uShadraki, uMeshaki noAbhednego ezikweni elalifudunyezwe “kasixhenxe” ngaphezu kwesiqhelo. KwiNguquko yaseFransi, la “mawaka asixhenxe” ayemele ubukhosi baseFransi, okanye amadoda abo anamandla. Akubulawanga uBheleshatsare kuphela kwisahluko sesihlanu, kodwa nomkhosi wakhe watshatyalaliswa. “Ilixa” lomthetho weCawa liqala intshutshiso emelwe kukuphoswa kwabantu bakaThixo ezikweni, kodwa likwaphawula ukuqala komgwebo wokwenziwa kaThixo phezu kwesixeko esikhulu iBhabheli.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Ikwayi “yure” yenyikima enkulu yomhlaba ekwiSityhilelo isahluko seshumi elinanye, xa amathambo abekade efile, awabulawa esitratweni lirhamncwa eliphuma enzonzobileni, ephakanyiselwa ezulwini njengophawu. Apho ikwanguloo “yure” inye apho kuvuthelwa khona uYena wesithathu, okwangexilongo lesixhenxe. Ixilongo lesixhenxe linguYena wesithathu, yaye injongo yelo xilongo lokugqibela likaYena asikokuzisa kuphela umgwebo phezu kwabo banyanzelisa ukunqulwa kweCawa, kodwa ikwangokucaphukisa iintlanga. UYena wesithathu, ixilongo lesixhenxe, nokucaphukiswa kweentlanga, zonke ziyimiqondiso ethetha ngendima yesiprofeto yobuSilamsi, yaye zonke zibekwe kuloo “yure” yenyikima enkulu yomhlaba.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini ngelifu; zaza iintshaba zabo zababona. Kwangelo lixa kwabakho inyikima enkulu; kwawa isahlulo seshumi somzi, kwaza kwabulawa ngabantu amawaka asixhenxe kule nyikima; ke abaseleyo boyika, baza bazukisa uThixo wezulu. Ishwangusha lesibini lidlulile; yaye, khangela, ishwangusha lesithathu liza ngokukhawuleza. Yaza ingelosi yesixhenxe yavuthela isigodlo; kwabakho amazwi amakhulu ezulwini, esithi, Izikumkani zehlabathi zibe zezeNkosi yethu, nezikaKristu wayo; iya kulawula ngonaphakade kanaphakade. Bawa ngobuso phantsi abadala abangamashumi amabini anesine, ababehli phambi koThixo ezihlalweni zabo, baza banqula uThixo, Besithi, Siyabulela kuwe, Nkosi Thixo Somandla, okhoyo, nowayesakuba ekho, nozayo; ngokuba uwathabathile kuwe amandla akho amakhulu, walawula. Zazinomsindo iintlanga, kwafika ingqumbo yakho, nexesha labafileyo, ukuba bagwetywe, nokuba ubanike umvuzo abakhonzi bakho abaprofeti, nabangcwele, nabo boyikayo igama lakho, abancinane nabakhulu; kwanokuba ubatshabalalise abo balitshabalalisayo ihlabathi. IsiTyhilelo 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Amathambo afileyo kaHezekile anyukela “ezulwini ngelifu; zaza iintshaba zawo” “zawabona” “ngelo lixa” xa umculo kaNebhukadenetsare uqala ukudlala, nelohenyukazi laseTire liqala ukucula, noSirayeli owawexukile eqalisa ukudanisa. USirayeli owawexukile umele umprofeti wobuxoki, ukumkani uNebhukadenetsare yinamba, yaye ilohenyukazi laseTire lirhamncwa. Umdaniso ubonakaliswa ngabaprofeti bakaBhahali nangabaprofeti bemiyezo engcwele ebalini likaEliya. Kwakhona wabonakaliswa ngumdaniso kaSalome, intombi kaHerodiya. UBhahali sisithixo sobudoda sobuxoki, yaye uAshtaroti ngabaprofeti bemiyezo engcwele, onguthixo ongowasetyhini. Xa zidibene zibonisa umanyano lwecawe (umfazi) norhulumente (indoda). Xa zidibene zibonisa umprofeti wobuxoki waseUnited States. USalome uchaza ukuba umprofeti wobuxoki yintombi yaseRoma, omfanekiso wayo uludibaniso lwecawe norhulumente eUnited States.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Ngenxa yoko ke kwasondela amaKaledi athile, amangalela amaYuda. Athetha athi kukumkani uNebhukadenetsare, Kumkani, phila ngonaphakade. Wena, kumkani, umisile umthetho wokuba wonke umntu oya kuthi akuva isandi sexilongo, neyembande, neharp, nesackbut, nepsaltery, nedulcimer, nazo zonke iintlobo zomculo, makawa phantsi aqubude kumfanekiso wegolide; yaye nabani na ongawe phantsi angaqubudi, makaphoswe phakathi kweziko lomlilo ovuthayo. Kukho amaYuda athile owawamiselayo phezu kwemicimbi yephondo laseBhabheli, ooShadraki, noMeshaki, noAbhedenego; la madoda, kumkani, akakukhathalelanga; akakhonzi oothixo bakho, enganquli nomfanekiso wegolide owumisileyo. Daniyeli 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
Kwelo “yure,” iintshaba zikaShadrach, Meshach no-Abednego zabona ukuba zala uphawu lwerhamncwa, zaza ngoko zambongoza ukumkani ukuba aphumeze umgwebo omiselweyo. Kwelo “yure,” umthetho weCawa, ongokokuzanyazanyiswa ojongana nerhamncwa lasemhlabeni (inyikima yomhlaba), kubonakaliswa umsindo nengqumbo kaNebhukadenetsare.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Emva koko uNebhukadenetsare, ngomsindo nengqumbo yakhe, wayalela ukuba kuziswe ooShadraki, ooMeshaki, noAbhedenego. Emva koko la madoda aziswa phambi kokumkani. Daniyeli 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Intshutshiso eyenziwa nxamnye namangqina amabini kaThixo (uShadraki, uMeshaki noAbhednego), yenziwa xa esala ukuqubuda, okanye njengoko iSityhilelo seshumi elinanye sikuchaza—ema ngeenyawo zawo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ke kaloku emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; uloyiko olukhulu lwehlela abo babebabona. Baza beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini ngelifu; zaza iintshaba zabo zababona. ISityhilelo 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Bengavumi ukuguqa, bema ngeenyawo zabo njengomkhosi omkhulu kaHezekile. Bema xa besamkela baze emva koko bavakalise umyalezo wokutywinwa ochasa ukusekwa komanyano lwecawe norhulumente eUnited States, nowalumkisa ngomthetho weCawa oza kufika kungekudala, uze uchaze ukuba umgwebo kaThixo wokubuyekeza sele uza kuphunyezwa yi-Islam yoweha yesithathu. Umyalezo Wokukhala Kwasemini Ebusuku umelwe “yimfihlelo” eyatyhilelwa uDaniyeli kwisahluko sesibini, yaye xa abantu bakaThixo bemihla yokugqibela bezinzisa kuloo “nyaniso,” abanako kwaye abayi kushukunyiswa yinyikima esele isondele.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Umsebenzi waseBattle Creek ukoluhlobo olunye. Iinkokeli ezikwisanatorium zixubene nabangakholwayo, zibangenisa emabhungeni azo, kancinci okanye ngakumbi, kodwa kufana nokusebenza amehlo azo evalekile. Ziswele ukuqonda ukuze zibone oko kuya kusihlasela nangaliphi na ixesha. Kukho umoya wokuphelelwa lithemba, wemfazwe nowokuchithwa kwegazi, yaye loo moya uya kwanda ude ufike kanye ekupheleni kwexesha. Kwangoko nje bakuba abantu bakaThixo betywiniwe emabunzini abo—akusositywina okanye uphawu olunokubonwa, koko kukuzinza enyanisweni, kokubini ngengqiqo nangokomoya, ukuze bangabi nako ukushukunyiswa—kwangoko nje bakuba abantu bakaThixo betywiniwe baza balungiselelwa ukuxukuxwa, kuya kufika. Eneneni, sele kuqalile kakade. Izigwebo zikaThixo ngoku ziphezu kwelizwe, ukuze zisinike isilumkiso, ukuze sazi oko kuza kuza.” Manuscript Releases, umqulu 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Ukutywinwa kufanekisa uphawu oluthi ekuqaleni lungenakubonwa ngabantu, kodwa emva koko lubonwe ngumntu wonke. Xa abantu bakaThixo besamkela isigidimi soMkhosi Wasezinzulwini Zobusuku, esimele “imfihlelo” eyatyhilelwa uDaniyeli kwisahluko sesibini, basuke besamkele “imfihlelo” yomfanekiso werhamncwa okhokelela kuphawu lwerhamncwa, oluzisa umgwebo kaThixo, owenziwa ngobuSilamsi. Oku kwenzeka ngexesha apho “umoya wokuphelelwa lithemba, wemfazwe nokuchithwa kwegazi” usanda. Elo xesha ngoku. Kwenzeka xa iinkokeli zobu-Adventist zingenakubona ngenxa yobumfama baseLawodike. Ngexesha lenkqubo yokutywinwa egqityezelwa kuMkhosi Wasezinzulwini Zobusuku, itywina lityatyekiswa emabunzini eentombi ezizizilumko, kodwa alibonwa. UShadraki, uMeshaki noAbhedinego bamele abo bazinze enyanisweni, njengoko kubonakaliswa yincoko yabo noNebhukadenetsare.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
UNebhukadenetsare wathetha wathi kubo, Ngaba kuyinyaniso na, nina Shadraki, Meshaki, noAbhedenego, ukuba aninankonzo koothixo bam, ningawunquli nomfanekiso wegolide endiwumisileyo? Ke kaloku, ukuba nikulungele, ngelo xesha niya kuthi nisiva isandi sexilongo, nembande, nohadi, nesakbhute, nepsalteri, nedulcimer, neentlobo zonke zomculo, niwe phantsi niwunqule umfanekiso endiwenzileyo; kulungile ke; kodwa ukuba aniyi kuwunqula, ngako oko niya kuphoswa kwaloo yure kanye phakathi kweziko lomlilo ovuthayo; yaye ngubani na loo Thixo oya kunihlangula esandleni sam? UShadraki, uMeshaki, noAbhedenego baphendula bathi kukumkani, O Nebhukadenetsare, asixhalabile kukukuphendula kule nto. Ukuba kunjalo, uThixo wethu esimkhonzayo unako ukusihlangula ezikweni lomlilo ovuthayo, yaye uya kusihlangula esandleni sakho, kumkani. Kodwa ukuba akunjalo, makwazeke kuwe, kumkani, ukuba asiyi kubakhonza oothixo bakho, yaye asiyi kuwunqula umfanekiso wegolide owumisileyo. Daniyeli 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Emva koko abo bathathu bafanelekileyo baya kubonakalisa itywina likaThixo elinokubonwa. Kuphela ngabo baqale babe netywina ngaphakathi kubo elingenakubonwa, abaya kubandakanyeka ekubonakaliseni itywina likaThixo ngexesha ekufuneka libonwe ngalo.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Ke kaloku uNebhukadenetsare wazala ngumsindo, yaye ukubonakala kobuso bakhe kwaguquka ngokuchasene noShadraki, noMeshaki, noAbhedenego; ngenxa yoko wathetha, wayalela ukuba basifudumeze isithando somlilo ngokuphindwe kasixhenxe kunoko sasiqhele ukufudunyezwa. Waza wayalela amadoda awona anamandla emkhosini wakhe ukuba ambophe uShadraki, noMeshaki, noAbhedenego, aze abaphose esithandweni somlilo ovuthayo. Ngoko ke la madoda abotshwa ngeengubo zawo zangaphezulu, neebhulukhwe zawo, neentloko zawo zokunxiba, nezinye iingubo zawo, aza aphoswa embindini wesithando somlilo ovuthayo. Ngenxa yoko, ngenxa yokuba umyalelo wokakumkani wawungxamisekile, nesithando sishushu ngokugqithisileyo, ilangatye lomlilo labulala loo madoda awayemthwele uShadraki, noMeshaki, noAbhedenego. Ke la madoda mathathu, uShadraki, noMeshaki, noAbhedenego, awa phantsi ebotshelelwe embindini wesithando somlilo ovuthayo. Wandula ukumkani uNebhukadenetsare wamangaliswa, wema ngequbuliso, wathetha, wathi kubacebisi bakhe, Asibaphosanga na amadoda amathathu ebotshelelwe embindini womlilo? Baphendula bathi kukumkani, Kuyinyaniso, kumkani. Waphendula wathi, Khangelani, ndibona amadoda amane ekhululekile, ehamba embindini womlilo, yaye awenzakalanga; nokubume bowesine bunjengobo boNyana kaThixo. Daniyeli 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
Amangqina amabini, amelwe nguShadrach, Meshach no-Abednego, aya kuthi ke aphakanyiswe abe ngumqondiso, yaye emva koko itywina liya kubonakala.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Umsebenzi woMoya oyiNgcwele kukweyisela ihlabathi ngesono, nangobulungisa, nangomgwebo. Ihlabathi linokulumkiswa kuphela ngokubona abo bakholwayo enyanisweni bengcwaliswa ngenyaniso, besenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa, ngendlela ephakamileyo nenobungangamsha, umgca wokwahlula phakathi kwabo bayigcinayo imithetho kaThixo, nabo bayinyathelayo phantsi kweenyawo zabo. Ukungcwaliswa nguMoya kubonakalisa umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lokuphumla olungeyonyaniso. Xa uvavanyo lufika, kuya kubonakaliswa ngokucacileyo ukuba yintoni na uphawu lwerhamncwa. Kukugcinwa kweCawa. Abo bathi, emva kokuva inyaniso, baqhubeke beluthabatha olu suku njengolungcwele, bathwala utyikityo lomntu wesono, owacinga ukuguqula amaxesha nemithetho. Bible Training School, Disemba 1, 1903.
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Ngomthetho weCawa, i-United States iya kubhenela kwi-United Nations ukuze izalisekise umsebenzi wayo wesiprofeto. Imele ukulukuhla ihlabathi ngaloo mimangaliso iyenzayo, njengoko imelwe ngumdaniso kaSalome. Njengoko isenza umdaniso wayo wenkohliso, ihenyukazi laseTire liya kuba licula iingoma zalo, yaye iokhestra kaNebhukadenetsare iya kudlala umculo. I-United States ikhokela ekunyanzeleni ihlabathi ukuba liyamkele loo ngoma, lize liqubude phambi komfanekiso.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Ndaza ndabona elinye irhamncwa linyuka liphuma emhlabeni; lalinempondo ezimbini njengegusha, kodwa lathetha njengenamba. Yaye lisebenzisa onke amandla erhabncwa lokuqala phambi kwalo, lenza ukuba umhlaba nabo bawuhleliyo banqule irhamncwa lokuqala, elathi inxeba lalo elibulalayo laphiliswa. Lenze imiqondiso emikhulu, kangangokuba lenza nokuba umlilo wehle uvela ezulwini uye emhlabeni phambi kwabantu, lize libalahlekise abo bahleli emhlabeni ngemimangaliso elalinikwe amandla okuyenza phambi kwerhamncwa; lisithi kwabahleli emhlabeni mabawenzele umfanekiso irhamncwa elo lalinexeba lekrele, laza laphila. Lanikwa amandla okuphefumlela ubomi emfanekisweni werhamncwa, ukuze umfanekiso werhamncwa uthethe kwanokuba abangele ukuba bonke abangayi kunqula umfanekiso werhamncwa babulawe. Lenza ukuba bonke, abancinane nabakhulu, abazizityebi nabangamahlwempu, abakhululekileyo nabakhobokileyo, bamkeliswe uphawu esandleni sabo sokunene, nokuba kusemabunzini abo; ukuze kungabikho bani unokuthenga nokuthengisa, ngaphandle kwalowo unophawu, okanye igama lerhamncwa, okanye inani legama lalo. Nabu ubulumko. Lowo unengqondo makabalé inani lerhamncwa; kuba linani lomntu; yaye inani lalo lingamakhulu amathandathu anamashumi amathandathu anesithandathu. ISityhilelo 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
IYiputa ngemihla yokugqibela imele ihlabathi (ngelo xesha lilawulwa ziZizwe eziManyeneyo), kodwa kukho “Ishwangusha” (umqondiso wobuSilamsi), elibhengezwe nxamnye nabo (i-United States) abajikela eYiputa befuna uncedo. Xa amadoda amathathu afanelekileyo ephoswa ezikweni lomlilo aze abe ngumqondiso wehlabathi, elo ziko alisiso ngokwenene isiko likaNebhukadenetsare.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Yeha kubo abo behla baya eYiputa befuna uncedo; abaxhomekeka emahasheni, bathembe iinqwelo zokulwa, ngenxa yokuba zininzi; bathembe nabakhweli bamahashe, ngenxa yokuba banamandla kakhulu; kodwa abayikhangeli kuLowo Ungcwele kaSirayeli, bengamfuni uYehova! Kanti naye unobulumko, uya kuzisa ububi, angawurhoxisi amazwi akhe; koko uya kusuka alwe nendlu yabenzi bobubi, alwe noncedo lwabenzi bobugwenxa. Kaloku amaYiputa ngabantu, asingabo uThixo; namahashe awo yinyama, asingomoya. Xa uYehova esolula isandla sakhe, lowo uncedayo uya kuwa, nalowo uncedwayo uya kuwiswa, batshabalale bonke kunye. Kuba watsho uYehova kum ukuthi, Njengengonyama, nengonyama entsha, egqumayo phezu kwexhoba layo, xa kubizwa nxamnye nayo isihlwele sabalusi, ayiyi koyikiswa lilizwi labo, ingaze ithotywe yingxolo yabo: kwangokunjalo uYehova wemikhosi uya kuhla, alwele intaba yaseZiyon nenduli yayo. Njengeentaka eziphaphazelayo, kwangokunjalo uYehova wemikhosi uya kuyikhusela iYerusalem; eyikhusela, uya kuyihlangula; ayigqithele, ayisindise. Buyelani kuye eniye namvukela ngokunzulu, nina bantwana bakaSirayeli. Kuba ngaloo mini wonke umntu uya kuzilahla izithixo zakhe zesilivere nezithixo zakhe zegolide, ezo zenziwe zizandla zenu zaba sisono kuni. Ke umAsiriya uya kuwa ngekrele, elingelolendoda enamandla; nekrele, elingelolendoda ephantsi, liya kumgqiba; asabe ikrele, namadodana akhe aselula oyiswe. Uya kudlulela enqabeni yakhe ngenxa yokoyika, neenkosana zakhe zoyike ngenxa yomqondiso, utsho uYehova, omlilo wakhe useZiyon, neziko lakhe liseYerusalem. Isaya 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
IYerusalem sisithando somlilo ihlabathi eliya kukhangela kuso, yaye baya kubona amadoda amane ehamba phakathi kwaso.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Wandula ke uNebhukadenetsare emlonyeni weziko lomlilo ovuthayo, wathetha, wathi, Shadraki, Meshaki, noAbhedinego, nina bakhonzi boThixo Osenyangweni, phumani, nize apha. Baza ke uShadraki, uMeshaki, noAbhedinego baphuma phakathi komlilo. Zaza iinkosana, neerhuluneli, nabathetheli, nabacebisi bokumkani, zihlanganisene ndawonye, zababona aba bantu, emizimbeni yabo umlilo ungenamandla, kungekho nalunwele lwentloko yabo olutsha, neengubo zabo zingaguqukanga, kwanovumba lomlilo lunganamathelanga kubo. Wandula wathetha uNebhukadenetsare, wathi, Makabongwe uThixo kaShadraki, noMeshaki, noAbhedinego, othumele isithunywa sakhe, wabahlangula abakhonzi bakhe abakholose ngaye, baliguqula ilizwi likakumkani, banikela ngemizimba yabo, ukuze bangakhonzi, banganquli thixo wumbi, ngaphandle koThixo wabo. Daniyeli 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
UNebhukadenetsare wandula ngokwenza omnye ummiselo. Loo mmiselo ufuzisela ummiselo wokugqibela wemihla yokugqibela. Ukhupha ummiselo wokufa, othi, kwelinge lakhe elibuthathaka lokuphakamisa uThixo wezulu, ube enyanisweni ungumfuziselo wesiprofeto wommiselo wokufa ekupheleni kwehlabathi. UNebhukadenetsare, emele ukumkani ekupheleni kwehlabathi, uluphawu lookumkani abalishumi benamba abahenyuzayo nehenyukazi laseRoma. Ummiselo olandelayo kulo mzekelo wesiprofeto ngumyalelo wokufa, yaye nangona uNebhukadenetsare esenza isibhengezo esenzelwe ixesha lakhe, enyanisweni umele ummiselo wokugqibela womanyano olunezahlulo ezithathu lwemihla yokugqibela. Loo mmiselo ngummiselo wokufa owenziwa usebenze emva kokuvalwa kwexesha lovavanyo, kodwa ongaze uphunyezwe nxamnye nabantu bakaThixo.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Ngako oko ndenza ummiselo wokuba bonke abantu, iintlanga, neelwimi, abaya kuthetha nantoni na engafanelekanga ngoThixo kaShadraki, kaMeshaki, noAbhednego, baya kunqunyulwa babe ziziqwenga, nezindlu zabo zenziwe imfumba yobulongwe; ngokuba akukho wumbi uThixo onokuhlangula ngolu hlobo. Wandula ukumkani wabaphakamisa uShadraki, uMeshaki, noAbhednego kwiphondo laseBhabhiloni. Daniyeli 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Ngoku sibeke ngokwaneleyo kwiingxelo zezahluko ezintathu zokuqala zikaDaniyeli ukuze siqalise ukuqwalasela kwethu isahluko sesine nesesihlanu, ezilawulwa ngumgaqo wobuprofeti othi “umgca phezu komgca” wokuphinda nokwandisa. Isahluko sesine sikaDaniyeli sichaza u-1798 nesiqalo serhamncwa lomhlaba, yaye isahluko sesihlanu sikaDaniyeli sichaza umthetho weCawa, nesiphelo serhamncwa lomhlaba xa sithetha njengenamba. Ezi zahluko zimbini zimele ukudityaniswa “umgca phezu komgca” nezahluko ezintathu zokuqala ukuze kwakhiwe phezu kwesakhiwo semiyalezo yeengelosi ezintathu. Ngenxa yale nyaniso, siya kuqala ngokuwuchaza ngononophelo umgaqo othi “umgca phezu komgca”.
We will continue in the next article.
Siya kuqhubeka kwinqaku elilandelayo.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“UBheleshatsare wayenikwe amathuba amaninzi okwazi nokwenza ukuthanda kukaThixo. Wayembonile uyisemkhulu uNebhukadenetsare egxothwa kuluntu lwabantu. Wayeyibonile ingqiqo awayezingca ngayo ukumkani onekratshi isuswa nguLowo wayeyinike yena. Wayembonile ukumkani egxothwa ebukumkanini bakhe, esenziwa iqabane lezilo zasendle. Kodwa ukuthanda kukaBheleshatsare ukuzonwabisa nokuzizukisa kwamcima engqondweni izifundo ebengamele azilibale naphakade; waza wenza izono ezifanayo nezo zazisa izigwebo ezibonakalayo phezu kukaNebhukadenetsare. Wachitha amathuba awawanikwa ngobabalo, engakuhoyi ukusebenzisa amathuba awayefikeleleka kuye ukuze aqhelane nenyaniso. ‘Ndimele ndenze ntoni na ukuze ndisindiswe?’ yayingumbuzo lowo ukumkani omkhulu kodwa osisidenge awawugqithayo engenamdla.” Bible Echo, Aprili 25, 1898.