“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.
“Abefundisi nabantu bavakalisa ukuba iziprofeto zikaDaniyeli neSityhilelo zaziyimfihlakalo ezingaqondakaliyo. Kodwa uKristu walathisa abafundi bakhe kumazwi omprofeti uDaniyeli ngokubhekisele kwiziganeko ezaziza kwenzeka ngexesha labo, wathi, ‘Lowo ufundayo, makaqonde.’ Mateyu 24:15. Kwaye ibango elithi iSityhilelo siyimfihlakalo, esingenakuqondwa, liyaphikiswa sisihloko kanye sale ncwadi: ‘ISityhilelo sikaYesu Kristu, awasinikwa nguThixo ukuze azibonakalise kubakhonzi bakhe izinto ezimele ukwenzeka kungekudala.... Unoyolo lowo ufundayo, nabo bawavayo amazwi esi siprofeto, baze bazigcine izinto ezibhaliweyo kuso; kuba ixesha lisondele.’ ISityhilelo 1:1–3.
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
“Utsho umprofeti: ‘Unoyolo lowo ufundayo’—kukho abo bangayi kufunda; intsikelelo ayisiyoyabo. ‘Nabo bayivayo’—kukho abathile nabo abangavumiyo ukuva nantoni na ngokuphathelele kwiziprofeto; intsikelelo ayisiyeyolu didi. ‘Nabagcina ezo zinto zibhalwe kuyo’—baninzi abangavumiyo ukuthobela izilumkiso nemiyalelo equlethwe kwiSityhilelo. Akukho namnye kubo onokubanga intsikelelo ethenjisiweyo. Bonke abo bahlekisa ngemixholo yesiprofeto, baze bagculele imifuziselo enikwe apha ngokundilekileyo, bonke abo bangavumiyo ukuguqula ubomi babo, balungiselele nokuza koNyana womntu, abayi kusikelelwa.
“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.
“Ngenxa yobungqina boPhefumlelo, abantu bangaba nesibindi njani sokufundisa ukuba iSityhilelo siyimfihlelo, engaphaya kokuqondwa ngumntu? Yimfihlelo etyhiliweyo, incwadi evuliweyo. Ukufundwa kweSityhilelo kukhokela ingqondo kwiziprofeto zikaDaniyeli, yaye zombini zinikela owona myalelo ubaluleke kakhulu, onikwe nguThixo ebantwini, ngokuphathelele kwiziganeko eziza kwenzeka ekupheleni kwembali yeli hlabathi.” The Great Controversy, 340.
The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.
“Ukufundwa kweSityhilelo kukhokela ingqondo kwiziprofeto zikaDaniyeli.” Abanye abantu babona isiprofeto kuphela ngaphakathi kwencwadi kaDaniyeli. Kodwa uDaniyeli usibonisa imigca emibini yenyaniso, yaye iinyaniso ezimele iziprofeto zakhe zezo zifumaneka kwizahluko ezintandathu zokugqibela zencwadi yakhe. Izahluko ezintandathu zokuqala ziveza isiprofeto esiboniswe ngemizekeliso, esithi, ubukhulu becala, sisahleli singaqondwa. Phambi kokuba siqwalasele izahluko ezintandathu zokuqala zikaDaniyeli, siya kuchaza isizathu sokuba enyanisweni kukho iziprofeto ezibini kuphela ezimelwe kwizahluko ezintandathu zokugqibela zikaDaniyeli. UDade White ubonisa ezo ziprofeto zimbini ngokubhekisa kwimilambo emibini emikhulu yaseShinare. Xa samkela umfuziselo awumisayo, sifumana isitshixo sokubona iziprofeto ezibini, yaye zimbini kuphela, kwizahluko ezintandathu zokugqibela zikaDaniyeli.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ukukhanya uDaniyeli awakufumanayo kuThixo wanikwa ngokukodwa ezi ntsuku zokugqibela. Imibono awayibonayo ngasemilanjeni iUlai neHiddekel, imilambo emikhulu yaseShinare, ngoku isenkqubweni yokuzaliseka, yaye zonke iziganeko ezaxelwa kwangaphambili kungekudala ziya kwenzeka.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Umbono wesahluko sesibhozo wanikelwa ngasemlanjeni iUlai.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Ngomnyaka wesithathu wobukumkani bukaKumkani uBheleshatsare kwabonakala kum umbono, kum, mna Daniyeli, emva kwalowo owabonakala kum ekuqaleni. Ndabona embonweni; kwathi ke, xa ndibonayo, ndandiseShushan ebhotweni, elikwiphondo lakwaElam; ndabona embonweni, ndandisemlanjeni waseUlai. Daniyeli 8:1, 2.
When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “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.”
Xa sathabatha umhlathi kwi-Testimonies to Ministers, apho uDade White wabhekisa “kwi-Ulai neHiddekel” waza wazibiza ngokuba “yimilambo emikhulu yaseShinare,” sasahlula-hlula loo mhlathi kude nomnye wemihlathi ebaluleke kakhulu yokuchaza ngokufundwa kweencwadi zikaDaniyeli neSityhilelo kwimibhalo kaDade White. Kulo mhlathi uthi, “Kukho imfuneko yokufundisiswa okusondele ngakumbi kweLizwi likaThixo; ngakumbi ke uDaniyeli neSityhilelo bafanele ukunikelwa ingqalelo njengangaphambili kulo lonke imbali yomsebenzi wethu.”
If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.
Ukuba sizifundisisa ngenyameko iivesi ezimbini zokuqala esisandula ukuzicaphula kwisahluko sesibhozo sikaDaniyeli, zinika ubungqina obubini bangaphakathi benyaniso edla ngokungahoywa. UDaniyeli uthi, “ngomnyaka wesithathu ka” Bheleshatsare “kwabonakala kum umbono.” Emva koko wongeza athi, “emva kwalowo wabonakala kum ekuqaleni.” Le ndima inokuqondwa ngeendlela ezimbini, yaye nokuba ithathwa ngayiphi na indlela ivelisa isigqibo esinye kanye.
The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.
Ingelosi uGabriyeli nguye owazisa ukukhanya kwesiprofeto kuDaniyeli, njengoko wenza kubo bonke abaprofeti, kuba wayethabathe indawo kaSathana njengomthwali wokukhanya wasezulwini. Oku kuthetha ukuba wonke umgaqo wesiprofeto ofunyanwa eZibhalweni wawukhokelwa nguGabriyeli. Nokuba uDaniyeli wayeyiqonda loo nto okanye engayiqondi, kwindima yokuqala yesahluko sesibhozo, akachongi kuphela ukuqaphela okubalulekileyo kwesiprofeto, kodwa ukwabonelela namangqina amabini alo mqwalaselo ubalulekileyo wesiprofeto kule ndima. Oko uDaniyeli wakubhalayo kwindima yokuqala kukuba wayefumene umbono ngaphambi kombono awawufumanayo ngasemlanjeni iUlai. Umbono owawungasemlanjeni iUlai wafika ngonyaka wesithathu kaBheleshatsare. Umbono owawuphambi kombono owangasemlanjeni iUlai wafika ngonyaka wokuqala kaBheleshatsare.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Ngomnyaka wokuqala kaBheleshatsare ukumkani waseBhabheli, uDaniyeli waba nephupha nemibono yentloko yakhe phezu kombhede wakhe; wandula ke walibhala elo phupha, waxela isishwankathelo saloo mbandela. Daniyeli 7:1.
In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.
Kwindima yokuqala yesahluko sesibhozo, uDaniyeli uchaza ukuba naye waba nombono ngomnyaka wokuqala kaBheleshatsare, kuba uthi, “emva kwalowo wabonakala kum ekuqaleni.” Ngaba umbono wase-Ulai wabonakala emva kombono womnyaka wokuqala kaBheleshatsare, okanye ngaba umbono wabonakala emva kowokuqala kwimibono emibini ehambelanayo? Nokuba yeyiphi impendulo, ichanekile. Umbono womlambo i-Ulai nguloo mbono mnye nowesahluko sesixhenxe. UGabriyeli usebenzisa umgaqo wesiprofeto othi “phinda wandise,” yaye kwangaxeshanye umthetho wokuba into imiswa ngobungqina bababini. Yomibini le mibono ijongene nezikumkani zesiprofeto seBhayibhile.
The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.
Umbono wesahluko sesixhenxe ubonisa ezo zikumkani njengezilwanyana zasendle ezixhwithayo, ngaloo ndlela uzigxininisa aze aziveze ngokubekwa kwamandla azo olawulo lwaseburhulumenteni. Umbono wesahluko sesibhozo ubonisa ezo zikumkani zifanayo ngeempawu ezivela kwinkonzo engcwele kaThixo, nangona nganye yezo mpawu zenkonzo engcwele yonakaliswe ngabom, ukuze imelwe unqulo lomgunyathi. UDaniel isibhozo ubonisa ezo zikumkani zifanayo njengombono wesahluko sesixhenxe, kodwa uzibeka ezo zikumkani kwisimo sazo senkolo.
The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.
Umbono waseUlai kaDaniyeli isahluko sesibhozo uphinda wandise umbhalo wombono wesahluko sesixhenxe. Isahluko sesixhenxe sichaza icala lolawulo lwemibuso yesiprofeto seBhayibhile, kanti isahluko sesibhozo sichaza icala lenkolo lemibuso yesiprofeto seBhayibhile. Xa oku kuqondwa, kungaqondwa ke ngoko ukuba izahluko zesixhenxe nesibhozo zingumbono omnye. Isahluko sesithoba kulapho uGabriyeli eza khona ukunika inkcazo yecandelo lexesha kumbono wesahluko sesibhozo. Ngoko ke, umbono waseUlai umele izahluko zesixhenxe, ezesibhozo nezesithoba zencwadi kaDaniyeli. Umlambo iHidekeli uze waziswa ke kwisahluko seshumi.
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. 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, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe lalibizwa ngokuba nguBheleshatsare; yaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalilide; wayiqonda loo nto, waza waba nokuqonda ngalo mbono. Ngaloo mihla mna Daniyeli ndandilila iiveki ezintathu ezipheleleyo. Andityanga sonka simnandi, akangeni enyameni newayini emlonyeni wam, andazithambisa konke konke, kwada kwazaliseka iiveki ezintathu ezipheleleyo. Ke ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndandisemacaleni omlambo omkhulu, onguHidekeli. Daniyeli 10:1–4.
The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.
Umbono womlambo iHiddekel wazisa imbali yesiprofeto yokumkani wasentla. Uqala ngokwahlukana kobukumkani buka-Aleksandire Omkhulu, uchonge ukuhla nokunyuka kwembali elandelayo apho ekugqibeleni abachasene ababini kuphela abaseleyo emva kokuqhekeka kobukumkani bangaphambili buka-Aleksandire Omkhulu bengukumkani wokwenyani wasemazantsi ngokuchasene nokumkani wokwenyani wasentla. Ekugqibeleni ufikelela kwimbali yobupopu, obuthi ke bube ngukumkani wasemoyeni wasentla, othi ekupheleni kwesahluko seshumi elinanye afikelele esiphelweni sakhe, uMikayeli eme, luze ixesha lovavanyo lomntu livalwe. Isishwankathelo esilula sesokuba umbono womlambo iUlai ungumbono wangaphakathi wengcwele kaThixo nomkhosi waYo, yaye owomlambo iHiddekel ungumbono wangaphandle wotshaba lukaThixo nabantu baKhe ngalo kanye elo xesha lembali. Usebenzisa lo mgaqo mnye ufumaneka kwiicawe ezisixhenxe nakwizitywina ezisixhenxe zeSityhilelo.
“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.
“Abalungiseleli abaninzi abenzi nzame yokuchaza iSityhilelo. Basibiza ngokuba yincwadi engenangeniso ekufundweni. Basijonga njengencwadi etywiniweyo, kuba iqulethe ingxelo yemifuziselo nemiqondiso. Kodwa lona kanye igama esisinikiweyo, elithi, ‘ISityhilelo,’ liyakukhanyela oku kuqikelelwa. ISityhilelo yincwadi etywiniweyo, kodwa ikwangencwadi evuliweyo. Ibhala iziganeko ezimangalisayo eziza kwenzeka kwimihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, azisosisiseko semfihlakalo nesingaqondakaliyo. Kuyo kuthatyathwa kwaloo mgca mnye wesiprofeto njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindaphindile, ngaloo ndlela ebonisa ukuba kufuneka zinikwe ukubaluleka. INkosi ayiphindaphindi izinto ezingabalulekanga kangako.” Manuscript Releases, volume 8, 413.
The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.
Imbali enye yangaphakathi nengaphandle emelwe kwincwadi kaDaniyeli ithatyathwa kwakhona kwincwadi yeSityhilelo. Ngaphandle kokukhanya kobuprofeti okuveliswa yile mibono mibini, kukwakho nokuqinisekiswa kwendlela yokutolika iBhayibhile eyamkelwa nguWilliam Miller, yaza emva koko yamkelwa yiFuture for America. Xa iqwalaselwe ngokuchanekileyo, incwadi kaDaniyeli, kwakunye nencwadi yeSityhilelo, zizimigodi zegolide ezipheleleyo zokuqinisekisa imigaqo yokutolikwa kobuprofeti iBhayibhile eyichaza ngaphakathi kwayo.
The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
I-Ulai, njengomxholo wangaphakathi, neHiddekel, njengomxholo wangaphandle, zikwanjalo nokumela ezi ziprofeto zimbini ezazimele zityhilwe ngexesha “lokuphela.” I-Ulai yatyhilwa ngexesha “lokuphela” ngo-1798, yaye iHiddekel yatyhilwa ngexesha “lokuphela” ngo-1989, xa, njengoko kuchazwe kuDaniyeli ishumi elinanye, ivesi yamashumi amane, amazwe amela owayesakuba yiSoviet Union atshayelelwa kude bubupopu neUnited States.
When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.
Xa ezi nyaniso ziqondwa, kungathiwa kwakhona kuqondwe ukuba le mibono mibini eneneni ingumbono omnye, kanye njengokuba imbali yesiprofeto yamabandla asixhenxe namatywina asixhenxe imela imbali enye yesiprofeto. Le mibono mibini ke iba yindlela iNkosi eyayisebenzisa kwintshukumo yangaphambili yengelosi yokuqala, nento iNkosi eya kuyisebenzisa kwintshukumo yangoku neyexesha elizayo yengelosi yesithathu, ukuze kuveliswe inkqubo yokuvavanywa njengoko ibekwe kuDaniyeli isahluko seshumi elinesibini, iindinyana zesithoba nezesishumi.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Wathi yena, Hamba ngendlela yakho, Daniyeli; kuba la mazwi avaliwe aza atywinwa kude kube lixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
Njengomzekelo wokutyhilwa kweHiddekel ngowe-1989, qwalasela oko ukuphefumlelwa okuthethileyo.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“KwisiTyhilelo zonke iincwadi zeBhayibhile zidibana zize ziphelele. Apha kukho ukuzalisekiswa kwencwadi kaDaniyeli. Enye sisiprofeto; enye isisityhilelo. Incwadi eyatywinwayo asisiSityhilelo, koko yile nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela. Ingelosi yayalela yathi, ‘Kodwa wena, Daniyeli, wavale la mazwi, uyitywine incwadi, kude kube lixesha lokuphela.’ Daniyeli 12:4.” IZenzo zaBapostile, 585.
Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.
Kokubini iUlai neHiddekel zinxulumene nemihla yokugqibela, kodwa ubu-Adventism buye bavuma kuphela ukwamkela ukuba u-1798 wayelilo “ixesha lesiphelo” likaDaniyeli, xa incwadi yakhe yayiza kuvulwa itywina layo. Kanti ke inxalenye yesiprofeto “enxulumene nemihla yokugqibela” ngokuchaneke ngakumbi ziindinyana ezintandathu zokugqibela zesahluko seshumi elinanye sikaDaniyeli, kuba ezo ndinyana ziphela ngokuma kukaMikayeli xa ixesha lovavanyo loluntu livaliwe.
The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”
Umbono womgwebo, njengoko uchongiwe kuDaniyeli izahluko zesixhenxe, zesibhozo nezesithoba, watywinwa kwada kwafika “ixesha lesiphelo” ngowe-1798. Ukukhanya (okwakuveliswe ngumbono wase-Ulai owatyhilwayo) kwakusisaziso sokuvulwa komgwebo wophando, kungekhona ukuvalwa komgwebo. Ukukhanya okwatyhilwayo ngombono waseHidekeli kuchaza ukuvalwa komgwebo wophando, yaye ikwayiyo nendawo kuDaniyeli equlathe “isahlulo sesiprofeto esimalunga nemihla yokugqibela.”
The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.
Ukuvulwa kwamatywina ngowe-1798 kwabhengeza ukuqaliswa komgwebo ophandayo. Ukuvulwa kwamatywina ngowe-1989 kwabhengeza ukusondela kokuphela komgwebo ophandayo. Utyikityo luka-Alfa no-Omega lubonakala ngokulula encwadini kaDaniyeli, kodwa kuphela xa uyayazi into eluyiyo, yaye ukulungele ukulukhangelela.
When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.
Xa ixesha lobabalo livala kuDaniyeli isahluko seshumi elinanye, indinyana yamashumi amane anesihlanu, kusongwa uphawu luka-Alfa no-Omega. Isiqalo sikaDaniyeli sibonakalisa kanye apho siphela khona. Siqala ngemfazwe yokoqobo phakathi kweBhabhiloni yokoqobo noSirayeli wokwenene, yaye iBhabhiloni yokoqobo iyoyisa.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Ngomnyaka wesithathu wobukumkani bukaYehoyakim ukumkani wakwaYuda, uNebhukadenetsare ukumkani waseBhabheli weza eYerusalem, wayingqinga. Yaye iNkosi yamnikela esandleni sakhe uYehoyakim ukumkani wakwaYuda, kwanenye inxalenye yezitya zendlu kaThixo; wazisa ezo ezweni laseShinare endlwini yothixo wakhe; wazingenisa izitya endlwini yobuncwane bothixo wakhe. Daniyeli 1:1, 2.
In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.
KuDaniyeli isahluko seshumi elinanye, ivesi lamashumi amane anesihlanu, imfazwe yokomoya phakathi kweBhabheli yokomoya, efuziselwa “ngukumkani wasentla”, noSirayeli wokomoya, omelwe “yintaba engcwele ezukileyo”, ifikelela esiphelweni, yaye uSirayeli wokomoya uyoyisa iBhabheli yokomoya.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. 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. Daniel 11:45; 12:1.
Yaye uya kumisa iintente zebhotwe lakhe phakathi kweelwandle entabeni engcwele ezukileyo; kanti ke uya kufika esiphelweni sakhe, kungekho namnye uya kumnceda. Kwaye ngelo xesha uMikayeli uya kusukuma, inkosana enkulu emela abantwana babantu bakowenu; yaye kuya kubakho ixesha lembandezelo, elingazange libekho ukususela oko kwabakho uhlanga kwada kwangelo xesha; kwaye ngelo xesha abantu bakowenu baya kuhlangulwa, wonke umntu ofunyanwa ebhaliwe encwadini. Daniyeli 11:45; 12:1.
The books of Daniel and Revelation are one book:
Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye:
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Iincwadi zikaDaniyeli neSityhilelo ziyinto enye. Enye sisiprofeto, enye isisityhilelo; enye yincwadi etywiniweyo, enye yincwadi evuliweyo. UYohane weva iimfihlelo ezathethwa ziindudumo, kodwa wayalelwa ukuba angazibhali.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.
Ezi ncwadi zimbini, ezikanye ziyincwadi enye, zingumsebenzi wobugcisa obuphezulu womyalelo wesiprofeto wengelosi uGabriyeli. Ndibhala oku ndiyazi kakuhle ukuba oko uGabriyeli wakuzisa kuDaniyeli nakuYohane kwavela kuYesu, owakwamkela kuYise. Ingongoma yam asikokuphakamisa uGabriyeli, koko kukuphakamisa isityhilelo esinzulu sobungqina obukuzo zombini ezi ncwadi, sendlela uAlfa no-Omega awamisela ngayo imithetho yesiprofeto yokutolika iBhayibhile, eyayiza kumelwa ngaphakathi kwezi ncwadi zimbini, ukuba sikulungele ukubona.
Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.
Mandinikhumbuze ukuba, kweli nqanaba, injongo nentando yam asikokubeka phambili ukutolikwa kweziprofeto ezibini zemilambo iUlai neHiddekel. Injongo nentando yam kukuphatha iziprofeto ezikwizahluko ezintandathu zokuqala zencwadi kaDaniyeli. Ndenza nje ityala lokuba iincwadi zikaDaniyeli neSityhilelo, mhlawumbi, zezona ncwadi zakhiwe ngokunzulu gqitha kwiLizwi likaThixo. Ziveza isigidimi sesiprofeto, kwangaxeshanye zikwachaza isimilo sikaThixo, kwangaxeshanye zikwachaza kwaeyona mithetho iyimfuneko ukuba isetyenziswe xa umntu efuna ukwazi iziprofeto, kwanokwazi Lowo wazimiselayo ezo ziprofeto.
Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.
Omnye umzekelo wobunzulu bezi ncwadi yindlela uDaniyeli abonisa ngayo “amaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu. Isiprofeto “samaxesha asixhenxe” sasisiso, kwaye sisiso, “ilitye lokukhubekisa” kubantu bakaThixo, kokubini kwaSirayeli wamandulo, kwintshukumo yamaMillerite yengelosi yokuqala, kwanakwintshukumo yangoku neyexesha elizayo yengelosi yesithathu. “Ilitye lokukhubekisa,” ngokwenkcazo elula, yinto ongayiboniyo, nangona ikho ngokucacileyo. Ngoko ke, wakuba uwabonile “amaxesha asixhenxe” encwadini kaDaniyeli, uyabona ukuba akho ngokucacileyo apho, kodwa ukwayabona nokuba afihlakele kwabo bakhetha ukungaboni.
Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.
Ukufihla into lo gama ivulekile ngokwegrama yimpumelelo enzulu kakhulu, yinto engenakuze ifakwe nakweyiphi na inoveli yemfihlakalo ebhalwe ngumntu. Bubugcisa obugqwesileyo, kuba bukhona apho, bucace gca ukuba bubonwe nguye nabani na onqwenela ukungakhubeki, kodwa kungenakwenzeka ukuba bubonwe ngabo banyula ukukhubeka. Ngoko ke, “kukufihla emehlweni acacileyo,” ngokutsho. Kufezekiswa ngokudityaniswa kobuntu nobuThixo.
I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.
Ndenza esi sibango, kuba ndinqwenela ukusikhumbuza kweli nqanaba, ukuba kukho imfundiso yamaKatolika ngaphakathi koBu-Adventist, ubuncinane ukususela ekupapashweni kwe-*Questions on Doctrine* ngowe-1957, yaye leyo ikwaphakamise intloko yayo engengobulungisa ngaphakathi kwale ntshukumo yenyaniso yangoku ye-*Future for America*. Ingcamango leyo ithi uKristu, ekuzalweni kwakhe emzimbeni, akazange athabathe inyama awayeyizuza kuMariya. Kambe ke, abo babambelela kule mfundiso abayithethi ngaloo ndlela, kodwa sekunjalo yile nto bayifundisayo. Ndiyibiza ngokuba yimfundiso yamaKatolika, kuba ingongoma ethi inyama kaKristu yayimsulwa njengenyama ka-Adam phambi kokuba one, yile ngqiqo kaSathana kanye esetyenziswa libandla lamaKatolika kwimfundiso yabo yento ebizwa ngokuba “kukuzalwa okungenasiphako.” Ke ukuba awuqhelananga nemfundiso yobuhedeni ethi “ukuzalwa okungenasiphako,” ifundisa ukuba inyama kaKristu yenziwa ngokungummangaliso njengoko indalo esezantsi ka-Adam yayinjalo, phambi kokuba yena noEva bone, okanye, njengoko kusithiwa, uKristu wayenendalo ka-Adam yangaphambi kokuwa, engenasono. Ifundisa ukuba noMariya ngokwakhe wanikwa ngokungummangaliso indalo yenyama ka-Adam engawanga phambi kokuba one, ukuze abe sisitya esigqibeleleyo soMoya oyiNgcwele ukuba amzale ngenyama usana uYesu ngaphakathi kwinyama yakhe egqibeleleyo.
Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.
Kambe ke, abo bangaphakathi kubu-Adventist abagcina kanye eso sigqibo sinye ngokuphathelele inyama kaYesu, ababhekiseli nakuwuphi na ummangaliso ngoMariya, kodwa bayayigqwetha imihlathi kaDade White neyeBhayibhile, ukuze bafundise kanye loo ngcamango inye yamaKatolika. Kutheni le nto ndisandul’ ukuphambuka ndasuka kwingxoxo ngencwadi kaDaniyeli? Ndiya kuyiphendula loo nto.
The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.
Ulwakhiwo olumangalisayo noyilo lukaDaniyeli neSityhilelo lwafezekiswa ngokudityaniswa kobuntu nobuThixo. UYesu uliLizwi likaThixo, neBhayibhile iliLizwi likaThixo. Indalo kaYesu yobuthixo neyobuntu imelwe ngokupheleleyo eBhayibhileni. Amazwi aqulethwe kuyo ngawobuThixo, yaye aqulethe amandla okudala okutshintsha iintliziyo neengqondo. La mazwi ngawona mandla lawo kanye awazisa zonke izinto ekubeni zibe khona. Kodwa abo bantu uThixo abakhethayo ukuba babe zizixhobo Zakhe ekubhalweni kweBhayibhile, bonke babengaboni. Inxalenye yobuntu yale ndibaniselwano imelwe ngabantu abawileyo. IBhayibhile yindibaniselwano yobuntu nobuThixo, yaye abaprofeti babengaboni, njengoko bonke abantwana baka-Adam bebengaboni. UKristu akazange one ngengcinga, ngelizwi, nangesenzo. Kodwa ke Wathabatha inyama kaMariya emva kweminyaka engamawaka amane yokonakala. Ukuba ngenene Wathabatha indalo esezantsi yenyama ka-Adam phambi kokuba u-Adam one, oko bekuya kufuna ukuba bonke ababhali beBhayibhile nabo babengenasono.
The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.
“Ukufihlwa emehlweni acacileyo” kwezi “zihlandlo zisixhenxe” encwadini kaDaniyeli kwafezekiswa, kungekhona kuphela ngamazwi awabhalwayo nguDaniyeli, kodwa kwandiswa nangabantu abangawileyo abaguqulela iBhayibhile yeKing James. Abantu abangawileyo bayichukumisa kabini incwadi kaDaniyeli, yaye oko kwafezekiswayo kwakungeze kwenzeke ukuba kwenziwe nangowuphi na umntu ngaphandle kolwalathiso lobuthixo lukaThixo olunyamekelayo.
In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.
Kwinqaku yethu elandelayo siya kuqalisa ukubonisa indlela ubuThixo nobuntu obafihla ngayo “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu ecace gca encwadini kaDaniyeli, kuba uThixo wayekwazi kwangaphambili, yaye wakuyila nokukuyila, ukuba kube “lilitye lesikhubekiso” lovavanyo kubo bobabini abaseshukumeni sengelosi yokuqala, kwanakwabo baseshukumeni sengelosi yesithathu.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ukukhanya uDaniyeli awakwamkelayo kuThixo kwanikelwa ngokukodwa ezi ntsuku zokugqibela. Imibono awayibonayo ngasezinkalweni zeUlai neHiddekel, imilambo emikhulu yaseShinare, ngoku isekwinkqubo yokuzaliseka, yaye zonke iziganeko ezaxelwayo ziya kuthi kungekudala zenzeke.” Testimonies to Ministers, 112.