Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Iphupha lesibini likaNebhukadenetsare limisela “ixesha lesiphelo,” xa iindidi ezimbini zabakhonzi zibizwa ukuba zize ziphonononge “ukwanda kolwazi” olwatyhilwayo ngowe-1798. Emva koko noDaniyeli uchazwa njengoBheleteshatsare, ngaloo ndlela emchaza njengabantu bakaThixo bomnqophiso, kuba ukuguqulwa kwegama kuphawula ngokwesiprofeto ulwalamano lomnqophiso. UNebhukadenetsare waqonda ukuba uDaniyeli wayenobukho boMoya oyiNgcwele, yaye ngenxa yamava akhe angaphambili noDaniyeli, wacinga ukuba “akukho mfihlelo” eyayiya kumkhathaza uDaniyeli, kodwa imfihlelo yeli phupha yamkhathaza uDaniyeli.

O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

O Belteshatsare, nkosi yamagqwirha, ngenxa yokuba ndiyazi ukuba umoya woothixo abangcwele ukuwe, yaye akukho mfihlelo ikukhathazayo, ndixelele imibono yephupha lam endilibonileyo, nokutyhilwa kwalo. Injalo ke imibono yentloko yam esililini sam; ndabona, nanko umthi phakathi komhlaba, ukuphakama kwawo kukhulu. Umthi lowo wakhula, womelela, ukuphakama kwawo kwafikelela ezulwini, ukubonakala kwawo kwesa ekupheleni komhlaba wonke; amagqabi awo ayemahle, neziqhamo zawo zininzi, yaye kuwo kwakukho ukudla kwabantu bonke; amarhamncwa asendle ayenomthunzi phantsi kwawo, neentaka zezulu zazihlala emasebeni awo, yaye yonke inyama yayisondliwa ngawo. Ndabona emibonweni yentloko yam esililini sam, nanko umlindi, ongcwele, esihla evela ezulwini; wadanduluka ngezwi elikhulu, watsho ngolu hlobo ukuthi, Gawulani umthi, nisike amasebe awo, nikuhlunguze amagqabi awo, nisasaze iziqhamo zawo; mawasuke amarhamncwa phantsi kwawo, neentaka emasebeni awo; kanti ke shiyani isiphunzi seengcambu zawo emhlabeni, kwanokubotshwa ngentsimbi nobrezi, engceni ethambileyo yasendle; yaye mabe manziswe ngumbethe wezulu, nesabelo sakhe sibe kunye namarhamncwa engceni yomhlaba; intliziyo yakhe mayitshintshwe isuke kweyomntu, anikwe intliziyo yesilwanyana; kudlule kuye amaxesha asixhenxe. Lo mcimbi ungommiselo wabalindi, nesigwebo siselizwini labangcwele; ukuze abaphilayo bazi ukuba Osenyangweni ulawula ebukumkanini babantu, abunike lowo athandayo, amise phezu kwabo noyena mntu uphantsi. Eli phupha ndilibonile mna, ukumkani uNebhukadenetsare. Ngoku wena, O Belteshatsare, xela ukutyhilwa kwalo, ngenxa yokuba onke amadoda azizilumko obukumkani bam engakwazi ukundazisa ukutyhilwa kwalo; kodwa wena unakho, kuba umoya woothixo abangcwele ukuwe. Wandula ke uDaniyeli, ogama lakhe linguBelteshatsare, wamangaliswa okwethutyana, neengcinga zakhe zamkhathaza. Wathetha ukumkani, wathi, Belteshatsare, malingakukhathazi iphupha, nokutyhilwa kwalo. Waphendula uBelteshatsare, wathi, Nkosi yam, iphupha malibe kwabakuthiyileyo, nokutyhilwa kwalo kube kwiintshaba zakho. Daniyeli 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

UDaniyeli “uyakhathazeka” ngenxa yephupha nentsingiselo yalo, kuba uyakuqonda ukuba uNebhukadenetsare unokukhubeka ngenxa yentsingiselo yalo, kodwa akuba uNebhukadenetsare emkhuthazile ukuba athethe, uDaniyeli unika uNebhukadenetsare isilumkiso somgwebo ozayo. Esi silumkiso somgwebo ozayo sisimboli yesilumkiso sengelosi yokuqala eyafikayo ngexesha lesiphelo, ngo-1798.

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

Ke kaloku uDaniyeli, ogama lakhe lalinguBheleteshatsare, wamangaliswa okwethutyana, zaza iingcinga zakhe zamkhathaza. Waphendula ukumkani wathi, Bheleteshatsare, malingakukhathazi iphupha, nokucaciswa kwalo. UBheleteshatsare waphendula wathi, Nkosi yam, akwanga iphupha elo kubo bakuthiyileyo, nokucaciswa kwalo kwiintshaba zakho. Daniyeli 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

UDaniyeli “wakhwankqiswa kangangeyure enye.” “Iyure” le yenye kwezihlanu apho igama elithi “iyure” livela khona encwadini kaDaniyeli, yaye alifumaneki kwenye indawo eTestamenteni eNdala. Apha limela ixesha apho uDaniyeli, emele “izilumko” eziqondayo ukwanda kolwazi, ezilungiselela ukunika isilumkiso sengweosi yokuqala, esazisa ukuvulwa komgwebo wophando ngo-Oktobha 22, 1844. Ukutolika kukaDaniyeli iphupha akuquki kuphela isibhengezo somgwebo ozayo, kodwa kwakuquka nokubizela uNebhukadenetsare ukuba ayeke esonweni, emele iindaba ezilungileyo ezingunaphakade zengweosi yokuqala. “Iyure” le ibiya kubekwa ngokwesiprofeto ngexesha lesiphelo, ngo-1798, xa ingweosi yokuqala yangena embalini. Ingweosi yokuqala yangena embalini ngo-1798, ekupheleni “kwamaxesha asixhenxe” empindezelo kaThixo eyaziswa phezu kobukumkani basentla, eqala ngo-723 BC.

For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

Kuba ezo ziintsuku zempindezelo, ukuze kuzaliseke zonke izinto ezibhaliweyo. Kodwa yeha ke kwabo bakhulelweyo, nakwabo bancancisayo, ngaloo mihla! kuba kuya kubakho imbandezelo enkulu ezweni, nengqumbo phezu kwaba bantu. Kwaye baya kuwa likrele, bathinjwe basiwe kuzo zonke iintlanga; yaye iYerusalem iya kunyathelwa ziintlanga, kude kuzaliseke amaxesha eentlanga. Luka 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

UNebhukadenetsare wayeza kuphila enentliziyo yesilwanyana ngexesha lempindezelo kaThixo, eyaziswa phezu kobukumkani basentla bakwaSirayeli, kuba uNebhukadenetsare wayengukumkani wasentla. ULuka uchaza elo xesha linye “njengamaxesha” (“amaxesha eeNtlanga”), ngobuninzi, xa ephawula indawo yokuphela kokunyathelwa kweYerusalem.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Baya kuwa ngohlangothi lwekrele, baze bathinjwe basiwe kuzo zonke iintlanga; neYerusalem iya kunyathelwa phantsi ziintlanga, kude kuzaliseke amaxesha eentlanga. Luka 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Encwadini yeSityhilelo, amaxesha eentlanga zokunyathela phantsi ingcwele nomkhosi achongwa nje ngokuba yiminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, kuba kwakugxininiswa nje ixesha lentshutshiso yobupopu.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

Ke wona umzi ongaphandle kwetempile uwuyeke, ungawulinganisi; kuba unikwe iiNtlanga; yaye umzi ongcwele ziya kuwunyathela ngeenyawo iinyanga ezingamashumi amane anesibini. Ndiya kubanika amandla amangqina am amabini, yaye aya kuprofeta iwaka elinamakhulu amabini anamashumi amathandathu eemini, embethe iingxowa. IsiTyhilelo 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Umyalezo wesilumkiso uDaniyeli awawunika uNebhukadenetsare umele isilumkiso somgwebo ozayo. Ukufika kwaloo myalezo wesilumkiso kubekwe ngokomfuziselo ngowe-1798, elo xesha apho ingelosi yokuqala yafikayo ukuza kulumkisa ngomgwebo wophando osondelayo. Umgwebo owaxelwayo phezu koNebhukadenetsare wenzeka ekusetyenzisweni kwesibini kwegama elithi “iyure” kwisahluko sesine.

All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

Konke oku kwamfikela ukumkani uNebhukadenetsare. Ekupheleni kweenyanga ezilishumi elinesibini wayehamba ebhotwe lobukumkani baseBhabheli. Ukumkani wathetha, wathi, Asiyiyo na le iBhabheli enkulu, endiyakhayo ibe yindlu yobukumkani ngamandla obugorha bam, nangenxa yozuko lobungangamsha bam? Ilizwi lisese semlonyeni wokumkani, kwawa ilizwi liphuma ezulwini, lisithi, Kumkani Nebhukadenetsare, kuthethwa kuwe; ubukumkani busukile kuwe. Baya kukugxotha phakathi kwabantu, nendawo yakho yokuhlala iya kuba kunye nezilwanyana zasendle; baya kukunika utye ingca njengeenkomo, kudlule phezu kwakho amaxesha asixhenxe, ude wazi ukuba Osenyangweni nguye olawulayo ebukumkanini babantu, yaye ubunika lowo athanda ukumnika yena. Ngaloo yure kwazaliseka oko kuNebhukadenetsare; wagxothwa phakathi kwabantu, wadla ingca njengeenkomo, nomzimba wakhe wamanzi ngumbethe wezulu, kwada kwaba ziinwele zakhe zakhula zaba njengeentsiba zokhozi, neenzipho zakhe zaba njengeenzipho zeentaka. Daniyeli 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Umgwebo owawuxelwe kwangaphambili wafika kanye kwangelo “yure” uNebhukadenetsare awaphakamisa ngayo intliziyo yakhe ekuzigqajiseni. Umgwebo wophando owawuxelwe kwangaphambili wafika xa “iyure” yomgwebo wophando kaThixo yaqalayo.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“iyure” yomgwebo kaThixo ngo-Oktobha 22, 1844, yavelisa iindidi ezimbini zabakhonzi, ezimelwe njenge “zilumko” kunye “nabangendawo” kwisahluko seshumi elinesibini sikaDaniyeli, yaye ezakwamelwa njenge “zilumko” okanye “zizidenge” emzekelisweni weentombi ezilishumi, yaye ezakwamelwa njengabo bagwetyelwe ngobulungisa ngokholo kwisahluko sesibini sikaHabakuki, ababesahlukaniswa nabo babonakalisa kwaolo phawu lwesimilo awayenaso uNebhukadenetsare “ngexesha” lokufika komgwebo wakhe.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Yabonani, umphefumlo wakhe ophakamileyo akathe tye phakathi kwakhe; ke yena olilungisa uya kuphila ngokholo lwakhe. Habhakuki 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Amaqela amabini kulowo nalowo wemigca emithathu abonakaliswa xa “iyure” yomgwebo wakhe yafikayo ngo-Oktobha 22, 1844, nto leyo emelwa “liyure” kaNebhukadenetsare yomgwebo. U-1798 waba sisiphelo sokucaphuka “kokuqala” “kwamaxesha asixhenxe,” xa ubupopu bayekayo ukuphumelela, kuba banikwa inxeba elibulalayo.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Yaye ke ukumkani uya kwenza ngokokuthanda kwakhe; aziphakamise, azikhulise ngaphezu kwawo onke oothixo, athethe izinto ezimangalisayo nxamnye noThixo woothixo, aze aphumelele kude kugqitywe ingqumbo; kuba oko kumiselweyo kuya kwenziwa. Daniyeli 11:36.

1844, was the end of the “last” indignation:

1844, yayisisiphelo “sokugqibela” sengqumbo:

And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

Waza wathi, Khangela, ndiya kukwazisa oko kuya kubakho ekupheleni kokugqibela kwengqumbo; kuba ekumiselweni kwexesha isiphelo siya kubakho. Daniel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Ukusetyenziswa kokuqala kwegama elithi “iyure,” kuDaniel isahluko sesine, kumela u-1798; nto leyo eyayisisiphelo “sokuqala” sokucaphuka kukaThixo se “zihlandlo ezisixhenxe” nxamnye nobukumkani basentla bakwaSirayeli; ukufika kwesigidimi sengelosi yokuqala ngexesha lokuphela; kunye nesiphelo se “zihlandlo ezisixhenxe” zikaNebhukadenetsare “ekupheleni kwemihla.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Ukusetyenziswa kwesibini kwegama elithi “iyure,” kuDaniel isahluko sesine, kumela u-1844; owawusisiphelo sokucaphuka “kokugqibela” “kwamaxesha asixhenxe,” nxamnye nobukumkani basezantsi bakwaYuda. Kwakukwangokufika komgwebo wophando, nomgwebo kaNebhukadenetsare wobuqu.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Isahluko sokuqala sichaza imbali yenkqubo yokuvavanywa enamanyathelo amathathu, size siphawule ukuxhotyiswa komyalezo wengelosi yokuqala ngomhla we-11 Agasti 1840. Isahluko sesine simela ukufika komyalezo wengelosi yokuqala ngexesha lesiphelo ngo-1798, yaye sifanele sibekwe phezu kwesahluko sokuqala. Isahluko sesine sigxininisa umyalezo wengelosi yokuqala nesilumkiso sawo somgwebo osondelayo, size siphawule umhla wama-22 Oktobha 1844, nokufika komyalezo wengelosi yesithathu.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Ngokudibeneyo zimele ukuqala kungekhona kwe-Adventism kuphela, kodwa nokwe-United States. Izahluko zokuqala ukuya kwesesithathu zikwathetha ngembali esekupheleni kwe-Adventism, kwanasesiphelweni se-United States. Isahluko sesihlanu, kwanobungqina bukaBelshazzar, nabo bayahambelana nezo zahluko zintathu zokuqala.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Isahluko sokuqala, xa sihambelana nesahluko sesine, simela intshukumo yengelosi yokuqala, nembali yexesha incwadi kaDaniyeli eyatyhilwayo ngexesha lesiphelo ngowe-1798. Umyalezo owatyhilwayo ngelo xesha ufanekiselwa ngombono woMlambo i-Ulai, omela ukwanda kolwazi oluqulethwe kwizahluko zesixhenxe, sesibhozo nesesithoba zikaDaniyeli.

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 umbono kum, kum mna Daniyeli, emva kwaloo nto yabonakala kum ekuqaleni. Ndabona embonweni; kwathi, ekuboneni kwam, ndandiseShushan ebhotwe, elikwiphondo laseElam; ndabona embonweni, ndandisecaleni komlambo iUlai. Daniel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Izahluko zokuqala ukuya kwesesithathu, ezihambelana nesahluko sesihlanu; zimela intshukumo yengelosi yesithathu, nembali yexesha apho incwadi kaDaniyeli yatyhilwayo ngowe-1989. Isigidimi esatyhilwayo ngelo xesha sifuziselwa ngombono woMlambo iHiddekel, omela ukwanda kolwazi oluqulethwe kwizahluko zeshumi, zeshumi elinanye, neshumi elinesibini.

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 10:4.

Ke kaloku ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndandisecaleni komlambo omkhulu, onguHidekeli. Daniyeli 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Siya kuqhubeka ukucingisisa kwethu ngomnombo kaNebhukadenetsare noBheleshatsare kwinqaku elilandelayo.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

“Kuyafuneka ukufundisiswa iLizwi likaThixo kusondele kakhulu ngakumbi. Ngokukodwa uDaniyeli nesiTyhilelo kufanele kunikwe ingqalelo ngendlela engazange ibekho ngaphambili embalini yomsebenzi wethu. Sisenokuthi kancinci kwezinye iinkalo ngokuphathelele amandla obuRoma nobupopu, kodwa sifanele sibhekise ingqalelo koko abaprofeti nabapostile bakubhalileyo phantsi kwempefumlelo yoMoya kaThixo. UMoya oyiNgcwele uzilungise ngolo hlobo izinto, kokubini ekunikezweni kwesiprofeto naseziganekweni ezichaziweyo, ukuze kufundiswe ukuba isixhobo sobuntu sifanele sigcinwe singabonakali, sifihlwe kuKristu, kanti iNkosi uThixo wezulu nomthetho waYo mabaphakanyiswe.

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

“Fundani incwadi kaDaniyeli. Khumbulani, inqaku ngalinye, imbali yezikumkani ezimelwe apho. Bonani amagosa karhulumente, amabhunga, imikhosi enamandla, nibone ukuba uThixo wasebenza njani na ukuthoba ikratshi labantu, nokubeka uzuko lomntu eluthulini. NguThixo yedwa omelwayo njengomkhulu. Embonweni womprofeti ubonwa ewisa phantsi omnye umlawuli onamandla aze amise omnye. Utyhilwa njengeKumkani yendalo iphela, sele eza kumisa ubukumkani Bakhe obungunaphakade—uMdala weentsuku, uThixo ophilileyo, uMthombo wabo bonke ubulumko, uMlawuli wexesha langoku, uMtyhili wekamva. Fundani, niqonde indlela umntu alihlwempu ngayo, abuthathaka ngayo, obufutshane ngayo ubomi bakhe, onephutha ngayo, onetyala ngayo, ekuphakamiseni umphefumlo wakhe elambatheni.”

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

“UMoya oyiNgcwele ngoIsaya usalathisela kuThixo, uThixo ophilayo, njengowona mbandela uphambili wokuqwalaselwa—kuThixo njengoko etyhilwe kuKristu. ‘Kuba sizalelwe umntwana, siphiwe unyana; nolawulo luya kuba segxalabeni laKhe; yaye igama laKhe liya kubizwa ngokuba nguMmangaliso, uMcebisi, uThixo onamandla, uYise ongunaphakade, iNkosana yoXolo’ [Isaya 9:6].”

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

“Ukukhanya uDaniyeli akwamkelayo ngokuthe ngqo kuThixo kwanikelwa ngokukodwa ngenxa yale mihla yokugqibela. Imibono awayibonayo ngaselunxwemeni lweUlai neHiddekel, imilambo emikhulu yaseShinare, ngoku ikwinkqubo yokuzaliseka, yaye zonke iziganeko ezaxelwa kwangaphambili ziya kuthi kungekudala zibe zizalisekile.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

“Qwalaselani iimeko zesizwe samaYuda ngexesha apho iziprofeto zikaDaniyeli zanikelwayo. AmaSirayeli ayesekuthinjweni, itempile yawo yayitshatyalalisiwe, nenkonzo yasetempileni imisiwe. Inkolo yawo yayigxile kwizithethe zenkqubo yemibingelelo. Ayenze iimo zangaphandle zaba zezona zibalulekileyo, lo gama ayelahlekelwe ngumoya wonqulo lokwenyaniso. Iinkonzo zawo zonakaliswa zizithethe nezenzo zobuhedeni, yaye ekwenzeni izithethe zemibingelelo ayengakhangeli ngaphaya komthunzi aye kwinyaniso engumongo. Ayengamqondi uKristu, umnikelo wokwenyaniso ngenxa yezono zabantu. INkosi yasebenza ukuze izise abantu ekuthinjweni, yaye imise iinkonzo etempileni, ukuze izithethe zangaphandle zingabi sisixa esipheleleyo senkolo yabo. Imigaqo nezenzo zabo kwakufuneka zihlambuluke kubuhedeni. Inkonzo yezithethe yema ukuze inkonzo yentliziyo ivuselelwe. Uzuko lwangaphandle lwasuswa ukuze olwasemoyeni lutyhileke.” Manuscript Releases, volume 16, 333, 334.