The “seal” of God that can be seen, is impressed at the Sunday law decree.
“Uphawu” lukaThixo olunokubonwa, luyabekwa ngexesha lommiselo womthetho weCawa.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Akukho namnye kuthi oya kuze amkele itywina likaThixo ngoxa izimilo zethu zisenezibala okanye nasinye isiphene phezu kwazo. Kushiywe kuthi ukuba silungise iziphene ezikwizimilo zethu, sihlambulule itempile yomphefumlo kuko konke ukungcola. Ke imvula yasemva iya kusihla phezu kwethu njengoko imvula yokuqala yehla phezu kwabafundi ngoMhla wePentekoste....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Nenza ntoni, bazalwana, kulo msebenzi mkhulu wokulungiselela? Abo bamanyana nehlabathi bamkela ubunjani behlabathi, baza bazilungiselela uphawu lwerhamncwa. Abo bangazithembiyo ngokwabo, abazithobayo phambi koThixo, behlambulula imiphefumlo yabo ngokululalela inyaniso, aba bamkela ubunjani basezulwini, baza bazilungiselela itywina likaThixo emabunzini abo. Xa ummiselo uphuma kwaye uphawu lutyatyekwa, isimilo sabo siya kuhlala sicocekile singenasiphako ngonaphakade.” Testimonies, volume 5, 214, 216.
Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.
UDaniyeli wamkela itywina elinokubonwa, xa ephoswa emhadini weengonyama, ngoko ke esi sahluko simela ummiselo womthetho weCawa.
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.
Aza la madoda ahlanganisana kukumkani, athi kukumkani, Yazi, kumkani, ukuba umthetho wamaMedi namaPersi ngowokuba akukho mmiselo namthetho ukumkani awumiselayo onokuguqulwa. Waza ukumkani wayalela, bamzisa uDaniyeli, bamphosa emhadini weengonyama. Ke ukumkani wathetha wathi kuDaniyeli, UThixo wakho omkhonzayo ngamaxesha onke, yena uya kukuhlangula. Kwaziswa ilitye, labekwa emlonyeni womngxuma; ukumkani walitywina ngomsesane wakhe wokutywina, nangomsesane wokutywina weenkosi zakhe; ukuze injongo ingaguqulwa ngokubhekisele kuDaniyeli. Daniyeli 6:15–17.
The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.
Ibali alipheleli apho, kodwa iyaphela apho iqala khona. Uludwe olukwiSahluko sesithandathu sikaDaniyeli lubonakalisa umanyano olwalukhokelwa ngokuyintloko ziinkosana ezilikhulu elinamashumi amabini, kwanabongameli ababini abangaphantsi, kodwa lwalubandakanya nabacebisi, iintloko-mikhosi, neerhuluneli. Lo manyano onezigaba ezihlanu wamiselwa ukuze ukhohlise ukumkani ukuba atshutshise uDaniyeli. Ibali liphela ngomgwebo wabo, kuba babonakalisa umgwebo okhethekileyo owenzekayo ngexesha lomthetho weCawa; umgwebo ongajoliswanga kwabo bamele uDaniyeli okanye ukumkani, kodwa kwabo bakhohlisa ukumkani.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Waza ukumkani, baza bazisa loo madoda ayemtyhole uDaniyeli, baza bawaphosa emhadini weengonyama, wona, nabantwana bawo, nabafazi bawo; zaza iingonyama zawoyisa, zaziqhekeza onke amathambo azo, zingekafiki emazantsi omhadi. Daniyeli 6:24.
In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.
Kumzekelo wesiprofeto kusoloko kuyibandla elikhohlisa urhulumente, yaye isahluko sesithandathu sichaza inkohliso eyenziwa ngakukumkani. Emva kokuba uAhabhi ebone ukubonakaliswa okukhulu kwamandla kaThixo eNtabeni yeKarmele, uEliya wamkhapha emvuleni embuyisela kuYezebhele. UAhabhi wayengenasizathu sakucinga ukuba uYezebhele wayengayi kuchukunyiswa bubungqina obunamandla bamandla kaThixo, kodwa uAhabhi wayekhohlisiwe ngokuphathelele intiyo enzulu nengcambu kaYezebhele ngakuEliya. Ibali likaEliya ekumelwaneni noAhabhi noYezebhele liphinda kwakhona ebalini likaYohane umBhaptizi (owayenguEliya), noHerode noHerodiya.
When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.
Xa ngomhla wokuzalwa kwakhe, uHerode owayenxilile wathembisa uSalome, (intombi kaHerodias), isiqingatha sobukumkani bakhe, wayengalindelanga ukuba uHerodias wayeza kufuna intloko kaYohane. Ookumkani, nokuba nguAhabhi, uHerode okanye uDariyo, bayakhohliswa ngumfazi ongcolileyo ngomdaniso wabaprofeti bobuxoki bakaIzebhele, okanye ngomdaniso wentombi kaHerodias, okanye ngomfelandawonye onezintlu ezintlanu ebalini likaDaniyeli. NoPilato wakhotyokiswa bububingeleli obonakeleyo, obabumela “ibandla” lamaYuda, yaye ibandla lifanekisela umfazi.
The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.
Inkohliso luphawu lwesimo sesiprofeto, yaye ubuSilamsi bentsizi yesithathu bubuxoki obusetyenziselwa ukukhohlisa iZizwe eziManyeneyo ngemihla yokugqibela ngokoyikisa. Zombini “inkohliso” kunye “nobuxoki” obuzala loo nkohliso, zichongiwe eLizwini likaThixo lesiprofeto. Indima yobuSilamsi, nobupopu obuba yintloko yesibhozo kwezi ntloko zisixhenxe, sele zichongiwe njengenxalenye yesigidimi esityhilwayo ngemihla yokugqibela, esisiTyhilelo sikaYesu Kristu. Ngoko ke, ukutyhila inkohliso kaDariyo kuDaniel isahluko sesithandathu kuyinxalenye yesigidimi esenza isigidimi seMidnight Cry. Inkohliso yiyo loo nto ephilisa ngokupheleleyo inxeba elibulalayo, ngaloo ndlela ivuselela ubupopu njengobukumkani besibhozo nobokugqibela. Kwinkohliso kaDariyo, abaongameli ababini abawexukileyo neenkosana ezilikhulu elinamashumi amabini bangabameli bomfelandawonye wenkohliso abathelekiswa noDaniel.
One hundred and twenty is a symbol of God’s disciples at Pentecost.
Ikhulu elinamashumi amabini luphawu lwabafundi bakaThixo ngePentekoste.
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.
Kwaye ngaloo mihla uPetros wema phakathi kwabafundi, wathi, (inani lamagama ngokuhlangeneyo lalingathi lilikhulu elinamashumi amabini.) IZenzo 1:15.
Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.
IPentekoste ifuzisela umthetho weCawa xa itywina linyanzeliswa, yaye iinkosana ezilikhulu elinamashumi amabini ezamkhohlisa uDariyo, zingumqondiso wobubingeleli bobuxoki ngexesha lomthetho weCawa. Iindidi ezimbini zabo bakhohlisa ukumkani zibonakaliswa ngoomongameli ababini abangabawexuki kunye neenkosana ezilikhulu elinamashumi amabini ezingabawexuki. Aba mongameli babini babalwa kunye noDaniyeli, ongumprofeti. Ezi ndidi zimbini zenkohliso ezamkhohlisa uDariyo zimele iqela labaprofeti bobuxoki neqela lababingeleli abonakeleyo.
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.
Yeha, malusi kubalusi abatshabalalisayo, basasaze izimvu zedlelo lam! utsho uYehova. Ngako oko utsho uYehova uThixo kaSirayeli ngabalusi abalusa abantu bam ukuthi, Nisasazile umhlambi wam, nawugxotha, anawukhathalela; yabonani, ndiya kunivelela ngobubi bezenzo zenu, utsho uYehova. Ke mna ndiya kuhlanganisa intsalela yomhlambi wam ndiyikhuphe kuwo onke amazwe endiwagxothe kuwo, ndiyibuyisele ezibayeni zayo; yaye iya kuba nesiqhamo, yande. Ndiya kumisela abalusi phezu kwawo abaya kuwulusa; aze angabi sasoyika, angankwantyi, angasweleki nanye, utsho uYehova. Yabonani, iyeza imihla, utsho uYehova, endiya kumvelisela uDavide iSebe elinobulungisa; noKumkani uya kulawula, aphumelele, enze isigwebo nobulungisa emhlabeni. Ngemihla yakhe uYuda uya kusindiswa, noSirayeli ahlale ekholosile; nali igama lakhe aya kubizwa ngalo, UYEHOVA UBULUNGISA BETHU. Ngako oko, yabonani, iyeza imihla, utsho uYehova, abangayi kuba besathi, Uhleli uYehova, owabanyusayo oonyana bakaSirayeli ezweni laseYiputa; koko bathi, Uhleli uYehova, owanyusayo nowakhokelayo imbewu yendlu kaSirayeli iphume ezweni lasentla, nakuwo onke amazwe endandiyigxothe kuwo; yaye baya kuhlala kwilizwe labo. Intliziyo yam yaphukile ngaphakathi kum ngenxa yabaprofeti; onke amathambo am ayagungqa; ndinjengomntu onxilileyo, nanjengendoda eyoyisiweyo yiwayini, ngenxa kaYehova, nangenxa yamazwi obungcwele bakhe. Kuba ilizwe lizele ngabakrexezi; kuba ngenxa yesiqalekiso ilizwe liyakhala; iindawo ezithandekayo zentlango zomile, nokuhamba kwabo kubi, namandla abo awalunganga. Kuba bobabini, umprofeti nombingeleli, bangcolile; ewe, nasendlwini yam ndibufumene ubungendawo babo, utsho uYehova. Ngenxa yoko indlela yabo iya kuba kubo njengeendlela ezityibilikayo ebumnyameni; baya kuqhutywa, bawe kuzo; kuba ndiya kuzisa ububi phezu kwabo, umnyaka wokuvelelwa kwabo, utsho uYehova. Yeremiya 23:1–12.
Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.
“Unyaka wokuhanjelwa” kaYeremiya ngumgwebo wabacebisi benkohliso abakhohlisa uDariyo. Umgwebo wabaprofeti bobuxoki nababingeleli ungumxholo weLizwi lesiprofeto. Kwaye kanye njengokuba ububingeleli obonakeleyo bakhokela baphuma baza bakhohlisa amagunya amaRoma nxamnye noKristu, iyelenqe elikwiDaniyeli isahluko sesithandathu lijongene kanye naloo nyaniso yesiprofeto.
The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.
Imigca yesiprofeto yesahluko sesihlanu sikaDaniyeli, ibeka phambi kwethu umgwebo wolawulo owenziwa phezu kophondo lweRiphabhlikhi nangesizwe sase-United States ngexesha lomthetho weCawa. Lowo mgwebo uzalisekiswa yiSilamsi yeshwa lesithathu, elingene ngobuqhophololo ebukumkanini ngodonga olusemazantsi olungakhuselwanga. Umgca womthetho weCawa kwisahluko sesithathu sikaDaniyeli uchaza abantu bakaThixo bephakanyiswa njengomqondiso esizweni sonke sehlabathi ngelo xesha kanye. Isahluko sesithandathu sigxile kumgwebo owenziwa phezu kwabaprofeti bobuxoki kwelo bali linye lembali.
At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.
Ngomthetho weCawa ngeCawa e-United States, uphondo lwabaProtestanti abawexukileyo lwakhiwe ziindidi ezimbini, olunye oluxhasa iCawa ngeCawa njengomhla wonqulo, nolunye oluthi ngelize lubange ukuba luxhasa iSabatha njengomhla wonqulo. Oogxa bazo phakathi kophondo lweRiphabhlikhi ngamaqela amaDemokhrasi namaRiphabhlikhi. Loo maphondo mabini awexukileyo ayemelwe ngabakwaSadusi nabaFarisi ngexesha likaKristu. Oomongameli ababini abawexukileyo nababingeleli abalikhulu elinamashumi amabini ekulukuhleni kukaDariyo nabo bamele ezi ndidi zimbini zophondo oluwexukileyo lobuProtestanti. Nangona ngokwenene babengabantu bezopolitiko ngexesha elo bali lenzeka ngalo, umxholo wesiprofeto uchaza ukuba ngamagunya enkolo awexukileyo alukuhla urhulumente.
The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.
Ibali, njengoko ibonakalisiwe eNtabeni yeKarmele, ichaza iindidi ezimbini zabaprofeti bobuxoki; abaprofeti bakaBhahali nabaprofeti bezibonda ezingcwele (uAshtaroti). Ndawonye bafuzisela umanyano lwebandla norhulumente, kuba uBhahali sisithixo sobudoda yaye uAshtaroti sisithixo sobufazi. UEliya ekugqibeleni wababulala abaprofeti bobuxoki baseNtabeni yeKarmele, kanye njengoko umanyano lweyelenqe lukaDaniyeli isahluko sesithandathu lwaphoswa emhadini weengonyama.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Wathi uEliya kubo, Bambani abaprofeti bakaBhahali; makungasindi nokuba mnye kubo. Bababamba ke; waza uEliya wabehlisela emlanjeni iKishon, wabaxhela khona. 1 Kumkani 18:40.
In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).
Kwelo bali linye laseNtabeni iKarmele, elimelwe nguYohane umBhaptizi, amandla akhohlisayo yintombi. Omabini la mabali abachaza abakhohlisi njengabadanisayo, nokuba kukujikeleza umnikelo wabo eNtabeni iKarmele, okanye kwitheko lokuzalwa likaHerode elalinxilisayo, apho uSalome wenza umdaniso wakhe wenkohliso. Ngokudibeneyo le migca mibini ichaza indibaniselwano yebandla norhulumente eyakhiwa ngokupheleleyo kumthetho weCawa, kwanokuba amabandla awexukileyo aseUnited States ziintombi zikaHerodiya, onguIzebhele, abamele bobabini ubuKatolika. Umhla wokuzalwa kukaHerode uphawula ukuphela kobukumkani besithandathu berhamncwa lasemhlabeni, kodwa kwangaxeshanye uphawula umhla wokuzalwa kobukumkani besixhenxe besiprofeto seBhayibhile (iZizwe eziManyeneyo).
In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.
Kwesisithembiso uqobo esenziwa kuSalome, uHerode uyavuma ukumnika isiqingatha sobukumkani bakhe uSalome, ngaloo ndlela echaza ukuba ubukumkani besixhenxe bumele indibaniselwano yesiqingatha sebandla nesiqingatha sorhulumente. Obu bukumkani buqala xa intloko kaYohane inikelwa kuHerodiya. Ngenxa yesi sizathu, ubukumkani besixhenxe bumelwa kwiSityhilelo isahluko seshumi elinesixhenxe, njengobuqhubekayo kodwa ixesha elifutshane. Kusemthethweni weCawa apho umanyano oluphindwe kathathu lusekwa khona, kuba apho ookumkani abalishumi bayavuma ukunikela ubukumkani babo obobethutyana kwirhamncwa kangangeyure enye. Le “yure” inye, “yiyure” yengxaki yomthetho weCawa, eqala eUnited States ize iphele xa uMikayeli esukuma.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Kwaye iimpondo ezilishumi ozibonileyo ngookumkani abalishumi, abangekabufumani ubukumkani; kodwa baya kwamkela igunya njengookumkani iyure enye kunye nerhamncwa. Aba banjongo-nye, baya kulinika irhamncwa amandla abo negunya labo. Aba baya kulwa neMvana, kwaye iMvana iya kuboyisa; kuba iyiNkosi yookumkani, noKumkani wookumkani; nabo bakunye nayo babiziwe, banyuliwe, bathembekile. ISityhilelo 17:12–14.
The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.
Ookumkani abalishumi, abamelwe nguHerode, bayavumelana ngomhla wokuzalwa wobukumkani besixhenxe ukuba banike irhamncwa isiqingatha sobukumkani babo ngexesha lentlekele yomthetho weCawa, omelwe “njengeyure enye.” Ngaloo “yure,” kubhalwa umbhalo wesandla eludongeni lukaBheleshatsare. Ngaloo “yure,” ooShadraki, uMeshaki noAbhede-nego baphoselwa ezikweni lomlilo, baza baphakanyiswa efini njengoko benjalo amangqina amabini eSityhilelo isahluko seshumi elinanye. Umanyano oluphindwe kathathu luhlanganiswa ngenkohliso eqhutywa lirhamncwa lomhlaba, elo lehlisa umlilo uphume ezulwini emehlweni abantu.
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. Revelation 13:11–14.
Ndabona elinye irhamncwa linyuka liphuma emhlabeni; lalinamaphondo amabini anjengewundlu, lathetha njengenamba. Lasebenzisa onke amandla erhamente lokuqala phambi kwalo, lawenza umhlaba nabo bahlala kuwo balinqule irhamncwa lokuqala, elaliphilisiwe inxeba lalo lokufa. Lenze imimangaliso emikhulu, kangangokuba lenza umlilo wehle ezulwini uze emhlabeni phambi kwabantu, laza labakhohlisa abo bahlala emhlabeni ngezo zimangaliso lalinawo amandla okuzenza phambi kwerhamncwa; lisithi kwabo bahlala emhlabeni mabenze umfanekiso werhamncwa, elalinenxeba lekrele, laza laphila. ISityhilelo 13:11–14.
The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.
Ihlabathi iyakhohliswa, kungekuko kakhulu ngemimangaliso, njengokuba ikhohliswa “ngendlela yale mimangaliso” awanikwa igunya lokuyenza ngayo. Intetho ethi “indlela yale mimangaliso” sisibinzana esongeziweyo, kodwa ibeka ugxininiso oluchanekileyo kule mimangaliso, ekufanele luqatshelwe ngononophelo. Indlela umyalezo wobuxoki (umlilo ophuma ezulwini) oyikhohlisa ngayo ihlabathi ibalulekile ukuba iqondwe, kuba ngoku sikulo kanye elo bali lembali apho izihlwele zabemi beplanethi yomhlaba zithakathwa ngokungathi zifakwe phantsi kwehipnoti ngalo “uhola omkhulu wolwazi” olawulwayo nolukhohliswayo ngabarhwebi behlabathi abangamaglobalist. Loo mbandela siya kuwushiya kude kube ngamanqaku azayo, kodwa ngoku siphawula nje ukuba inkohliso yabongameli neenkosana eyenziwa kuDariyo, sisifundo esithile sesiprofeto, esiqulethe iziqalelo ezininzi ezinxulumene kunye ezifanele ukuqondwa.
The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.
Umanyano oluntlu-zintathu luziswa ndawonye ngenkohliso yomdaniso kaSalome ovusa inkanuko phambi kwabalawuli emthendelekweni wokuzalwa kukaHerode. Inkohliso eyanyanzeliswa kuPilato, eyayiphindwe kabini ngokwendalo yayo, eyayisisityholo sokuba uKristu wayebangela yaye ekhuthaza uvukelo nxamnye namandla karhulumente, kwanokuba wayethuka uThixo nxamnye namandla onqulo. Kulo loo mbali abachasi abathathu bahlangana ndawonye. Amandla amaRoma (urhulumente), uBharabhas, uKristu wobuxoki (umprofeti wobuxoki), kunye nebandla lamaYuda eliwexukileyo (irhamncwa). Ibandla eliwexukileyo lakhohlisa igunya lamaRoma (urhulumente), ngobuxoki obuphindwe kabini bovukelo nokuthuka uThixo.
When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.
Xa ekugqibeleni uDariyo evuselwa ekuqondeni injongo yabakhohlisi bakhe, unyanzelwa ukuba amphose uDaniyeli emhadini weengonyama. UDaniyeli wawaphula umthetho wombuso ngokuthobela kwakhe umthetho kaThixo. Ubuxoki obabubekwe phambi kukaDariyo baphunyezwa ngokuphakamisa ikratshi likaDariyo, ngaloo ndlela bumthintela ekubeni aqonde injongo yabakhohlisi bakhe. Ubuxoki nenkohliso ekwibali likaDaniyeli nomhadi weengonyama buchaza ukuthobela uThixo njengokunyelisa nokuvukela umbuso, nto leyo eyayiyeyona nkohliso inamacala amabini efanayo neyomnqamlezo, yaye umqondiso wendlela womnqamlezo uhambelana nomqondiso wendlela womthetho weCawa.
The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.
Isohlwayo samandla enkolo akhohlisayo singumxholo wesiprofeto seBhayibhile, kwanjengoko kuyinyaniso nokuba loo mandla enkolo ayakhohlisa amandla karhulumente.
“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.
“Abantu bayabona ukuba bakhohlisiwe. Batyholana omnye nomnye ngokuba ebakhokelele entshabalalweni; kodwa bonke bamanyana ekuthululeni esona sigwebo sabo sikrakra phezu kwabefundisi. Abalusi abangathembekanga baprofeta izinto ezigudileyo; bakhokele abaphulaphuli babo ekuchitheni umthetho kaThixo nasekutshutshiseni abo bangawugcina ungcwele. Ngoku, ekuphelelweni lithemba kwabo, aba bafundisi bayavuma phambi kwehlabathi umsebenzi wabo wenkohliso. Izihlwele zizele ngumsindo. ‘Silahlekile!’ bayakhala, ‘kwaye nina ningunobangela wentshabalalo yethu;’ baze bajike bahlasele abalusi bobuxoki. Kwaboo kanye ababekhe babancoma kakhulu ngabo baya kubavakalisa ezona ziqalekiso zoyikekayo. Kwaezo zandla kanye ezazikhe zabathwesa izithsaba zodumo ziya kuphakanyiselwa intshabalalo yabo. Iikrele ezaziza kubulala abantu bakaThixo ngoku zisetyenziswa ekutshabalaliseni iintshaba zabo. Kuyo yonke indawo kukho imbambano nokuphalazwa kwegazi.” The Great Controversy, 655.
The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.
Iinkokeli zonqulo ziya kujikelwa ziqatyelwe emva kokuvalwa kwexesha lovavanyo, kuba imihlambi yazo iya kuqonda ukuba yayikhohlisiwe bubuxoki obusasazwe ziinkokeli zonqulo. Oomongameli neenkosana, kunye neentsapho zabo, bonke baya kufumana umgwebo omnye wokubuyekeza ngenxa yobuxoki ababebusasaza. Xa uEliya wababulala abaprofeti bobuxoki eNtabeni yeKarmele, kwalo olo buyiselo lumelwe “yinyikima enkulu” yeSityhilelo isahluko seshumi elinanye, xa “amawaka asixhenxe” ebhukuqwa.
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. Revelation 11:13.
Kwaye ngaloo yure kwabakho inyikima enkulu, nesahlulo seshumi somzi sawa, yaye kwinyikima kwabulawa abantu abangamawaka asixhenxe; baza abaseleyo boyika, baza bamncoma uThixo wezulu. ISityhilelo 11:13.
In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.
Ekuzalisekeni kwenyikima enkulu yoVukelo lwaseFransi, amawaka asixhenxe abulawayo ayemela ubukhosi baseFransi. Ngaloo “yure” yenyikima enkulu, engumthetho weCawa, amawaka asixhenxe abulawayo amela ama-Adventist oMhla weSixhenxe agoba kuRoma, kuba kuphela ngabo baqondayo uxanduva lweSabatha yoMhla weSixhenxe abafumana uphawu lwerhamncwa xa umthetho weCawa ufika.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Ukuguqulwa kweSabatha luphawu, okanye uphawu lokugunyazisa, lwegunya lebandla laseRoma. Abo bathi, beqonda amabango omyalelo wesine, bakhethe ukugcina iSabatha yobuxoki endaweni yeyokwenyaniso, ngaloo nto banika imbeko kuloo gunya elikuphela kwalo eyalelwayo. Uphawu lwerhamncwa yiSabatha yobupopu, ethe yamkelwa lihlabathi endaweni yosuku olumiselwe nguThixo.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Kodwa ixesha lokwamkela uphawu lwerhamncwa, njengoko limiselwe esiprofetweni, alikafiki. Ixesha lovavanyo alikafiki. Kukho amaKristu okwenyaniso kuyo yonke icawa, kuquka nomanyano lwamaRoma Katolika. Akukho bani ugwetywayo ade abe efumene ukukhanya aze alubone uxanduva lomthetho wesine. Kodwa xa kuya kuphuma ummiselo onyanzelisa iSabatha yobuxoki, naxa isikhalo esikhulu sengelosi yesithathu siya kubalumkisa abantu ngokunqula irhamncwa nomfanekiso walo, umda uya kucaciswa ngokubonakalayo phakathi kobuxoki nenyaniso. Ngoko ke abo basaqhubekayo ekwaphuleni umthetho baya kulwamkela uphawu lwerhamncwa emabunzini abo okanye ezandleni zabo.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Ngamanyathelo akhawulezayo siyasondela kweli xesha. Xa iicawa zamaProtestanti ziya kudibana namandla orhulumente welizwe ukuze zixhase inkolo yobuxoki, ekuchaseni leyo ookhokho bazo banyamezela olona tshutshiso lukhulu, ngelo xesha iSabatha yobupopu iya kunyanzeliswa ngegunya elidibeneyo lecawa nelorhulumente. Kuya kubakho uwexuko lwesizwe, oluya kuphela kuphela ekutshatyalalisweni kwesizwe.” Bible Training School, February 2, 1913.
The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.
Abo “bangamawaka asixhenxe” abawiswayo “ngelo lixa” lwenyikima enkulu, oko kukuthi umthetho weCawa, bakwalinganiswa nabo “bangamawaka asixhenxe” abala ukuqubuda kuIzebhele ngemihla kaEliya.
Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.
Noko ke mna ndishiyele amawaka asixhenxe kwaSirayeli, onke amadolo angazange aguqe kuBhahali, nayo yonke imilomo engazange imange. 1 Kumkani 19:18.
The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.
Isalathiso sokuqala samawaka asixhenxe sichaza iqela elithembekileyo elala ukuqubuda kuIzebhele, yaye isalathiso sokugqibela simele intsalela equbuda kuIzebhele. Xa upopu boyisa ilizwe elizukileyo (irhamncwa lomhlaba leSityhilelo seshumi elinesithathu), ngexesha lomthetho weCawa, olunye udidi “luyabhukuqwa” kanti olunye udidi luyasinda esandleni solawulo lweBhabheli, kuba umyalezo wokuphuma eBhabheli ngelo xesha uqala.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Uya kungena kananjalo kwelo lizwe lizukileyo, yaye amazwe amaninzi aya kubhukuqwa; kodwa aba baya kusinda esandleni sakhe, oko kukuthi uEdom, noMowabhi, nenkokeli yabantwana bakwa-Amon. Daniyeli 11:41.
The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.
Igama elithi “amazwe” ligama elongeziweyo, kuba amazwe amaninzi awi “ngokubhukuqwa” ngexesha lomthetho weCawa, kodwa ama-Adventist amaninzi angabanye ngabanye boSuku lweSixhenxe ayabhukuqwa, kuba ngelo xesha ngawo kuphela abanjwa enoxanduva ngokukhanya kwengelosi yesithathu. Ngabo “abaninzi,” kuba babengabo babizwe ukuba babe phakathi kwabo bamkela uphawu lukaThixo, kodwa bakwala oko kubizwa.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Waza wathi kuye, Sihlobo, ungene njani na apha ungenaso isambatho somtshato? Wathi cwaka. Wandula ukumkani wathi kubakhonzi, Mbopheni izandla neenyawo, nimsuse, nimphose ebumnyameni obungaphandle; apho kuya kubakho ukulila nokutshixiza kwamazinyo. Kuba baninzi ababiziweyo, kodwa bambalwa abanyuliweyo. Mateyu 22:12–14.
The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.
Inkohliso yeenkosana nabongameli kuDaniyeli isahluko sesithandathu ichaza isohlwayo samandla enkolo akhohlisa amagunya karhulumente.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Yaza ke ukumkani, bazisa loo madoda ayemmangele uDaniyeli, bawaphosa emhadini weengonyama—wona, nabantwana bawo, nabafazi bawo; zaza iingonyama zaweyisa, zatyumza onke amathambo awo, zingekafiki nasezantsi emhadini. Daniyeli 6:24.
We shall continue the book of Daniel in the next article.
Siza kuqhubeka nencwadi kaDaniyeli kwinqaku elilandelayo.
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.
Ndithi ndithini na kwakhona? Kuba ixesha lingandisilela ukuba ndibalise ngoGideon, nangoBharaki, nangoSamson, nangoYifeta; nangengoDavide, nangoSamuweli, nangabaprofeti; abathi ngokholo boyisa izikumkani, basebenza ubulungisa, bazuza izithembiso, bavala imilomo yeengonyama. Hebhere 11:32, 33.