The Book of Daniel - Number Three | English and Xhosa Side by Side

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Ngoku sijongene “namaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu kwincwadi kaDaniyeli. Kufihlakele kwabo bakhethe ukuvala amehlo abo, kodwa kukhona kwabo banqwenela ukubona. Siya kuqala kuDaniyeli isahluko sesibhozo, kwindima yeshumi elinesithathu.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Ndaza ndeva omnye ongcwele ethetha; waza omnye ongcwele wathi kuloo ngcwele ithile ibithetha, Lo mbono ungowedini lemihla ngemihla, nowokreqo lwentshabalalo, uya kuhlala ixesha elingakanani, ukuze zombini ingcwele nomkhosi zinikelwe ukuba zinyathelwe phantsi kweenyawo? Daniyeli 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Ivesi iqala ngegama elithi “ke,” yaye yenza umahluko phakathi kombono wembali yesiprofeto athe uDaniyeli wasandula ukuwubona kwiivesi ezilishumi ezandulelayo. Ivesi yokuqala neyesibini yesahluko zichaza unyaka awawufumana ngawo uDaniyeli lo mbono, zize zikwachaze nokuba wawufumene ngasemlanjeni iUlai. Ukususela kwivesi yesithathu ukuya kweyeshumi elinesibini, “uyawubona” umbono wembali yesiprofeto. “Ke” “uyeva” incoko yasezulwini equka umbuzo nempendulo. Kwivesi yeshumi elinesihlanu, uqala ukufuna intsingiselo yoko kwakumelwe ngumbono wembali yesiprofeto awayesandula “ukuwubona.” Kubalulekile kakhulu ukuqonda umahluko phakathi kombono awathi uDaniyeli “wawubona” kwiivesi zesithathu ukuya kweyeshumi elinesibini, nencoko yasezulwini awayi “yevayo”—kuba ziyimibono emibini eyahlukeneyo.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Kepha anoyolo amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Mateyu 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Umbuzo kwindinyana yeshumi elinesithathu uthi, “Kuya kuba kude kube nini na umbono,” yaye igama eliguqulelwe ngokuthi “umbono” lahlukile kwigama lesiHebhere eliguqulelwe ngokuthi “umbono” kwindinyana yeshumi elinesithandathu.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Ndaza ndeva ilizwi lendoda phakathi kweendonga zomlambo i-Ulayi, elamemezayo, lisithi, Gabriyeli, menze lo mntu aqonde umbono. Daniyeli 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Ngokuguqulela amagama amabini ahlukeneyo esiHebhere kwigama lesiNgesi elithi “vision,” “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu aba “afihlwa emehlweni acacileyo”. Abafundi beBhayibhile aboneliseka kukugudla nje umphezulu bathabatha la magama mabini ahlukeneyo esiHebhere njengelilizwi elinye, kodwa benjenjalo ngomngcipheko wabo.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Ukutyibilika nje phezu komphezulu kuya kunceda kancinane. Kufuneka uphando olunengqiqo nokufunda okunzulu, okunzima, okunyamezelayo ukuze kuqondwe oko. Kukho iinyaniso eLizwini ezinjengemithambo yentsimbi exabisekileyo efihlwe phantsi komphezulu. Ngokuzemba uzifune, njengoko umntu ezemba efuna igolide nesilivere, kubhaqwa ubuncwane obufihlakeleyo. Qiniseka ukuba ubungqina benyaniso bukwesiBhalo ngokwaso. Esinye isibhalo sisitshixo sokuvula ezinye izibhalo. Intsingiselo etyebileyo nefihlakeleyo ityhilwa nguMoya oyiNgcwele kaThixo, esenza ilizwi licace ekuqondeni kwethu: ‘Ukuvuleka kwamazwi akho kuzisa ukukhanya; kunika ukuqonda kwabangenabuqili.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Siyaziswa ukuba “inyaniso nganye inento eyixhasayo” eLizwini likaThixo, yaye ukuba sikhetha ukungayihoyi into yokuba kukho amagama amabini ahlukeneyo esiHebhere aguqulelwe ngokuthi “umbono” kwisahluko sesibhozo, siyazibeka ityala lokuzizisela ubumfama baseLawodike. Isaci sakudala sithi, “akukho zimfama zinje ngabo bangafuniyo ukubona.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“IBhayibhile iqulethe yonke imigaqo abantu abayidingayo ukuze bayiqonde ukuze bafaneleke nokuba kubu bomi okanye kubomi obuzayo. Kwaye le migaqo inokuqondwa ngumntu wonke. Akukho bani onomoya wokuxabisa imfundiso yayo onokufunda nesicatshulwa esinye seBhayibhile engenakuzuza kuso ingcinga ethile eluncedo. Kodwa eyona mfundo ixabisekileyo yeBhayibhile ayifumaneki ngokufunda ngamathuba athile okanye ngendlela engaqhagamshelananga. Inkqubo yayo enkulu yenyaniso ayibekwangwa ngendlela enokuthi iqondwe ngumfundi ongxamayo okanye ongakhathaliyo. Uninzi lobutyebi bayo bulele nzulu ngaphantsi komphezulu, yaye bunokufunyanwa kuphela ngophando olunyamekileyo nangomzamo oqhubekayo. Iinyaniso ezidibanayo ukuze zenze loo nto inkulu iyonke zimele ukuphengululwa zize ziqokelelwe, ‘apha intwana, phaya intwana.’ Isaya 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Xa ke ngoko ziphengululwe zaza zahlanganiswa, ziya kufunyaniswa ukuba zilungele ngokugqibeleleyo enye kwenye. Ivangeli ngalinye lisisongezelelo kwamanye, isiprofeto ngasinye siyinkcazo sesinye, inyaniso nganye ikukukhula kwenyaniso ethile. Iintlobo zenkqubo yamaYuda zenziwa zicace yivangeli. Umgaqo ngamnye elizwini likaThixo unendawo yawo, isiganeko ngasinye sinentsingiselo yaso. Kwaye ulwakhiwo olupheleleyo, kuyilo nakwisenzo salo, lunika ubungqina ngoMbhali walo. Ulwakhiwo olunjalo alunakuqondwa okanye lwenziwe yiyo nayiphi na ingqondo ngaphandle kwengqondo yoNgapheliyo.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Igama elithi “umbono” livela izihlandlo ezilishumi kwisahluko sesibhozo sikaDaniyeli, kodwa ezo zihlandlo zilishumi ziquka amagama amabini ahlukeneyo esiHebhere, yaye iintsingiselo zawo azifani. Ukuba ayethetha into enye, uDaniyeli ngewayesebenzise elinye kuphela kula magama kuzo zonke ezo zihlandlo zilishumi. UDaniyeli wabhala amagama amabini, kuba ngalinye kula mabini line ntsingiselo yalo, yaye elinye limela umbono uDaniyeli awawubonayo, lize elinye limela umbono awawuvayo. Kwivesi yeshumi elinesithathu, igama eliguqulelwe ngokuthi “umbono” ngu châzôn, yaye lithetha “into ebonwayo”, okanye “umbono”, “iphupha” okanye “isityhilelo”. Mna ndilibiza ngokuba “ngumbono wembali yesiprofeto” ngenxa yenkcazo yalo nangenxa yendlela uDaniyeli alisebenzisa ngayo.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Kwivesi yokuqala yesahluko sesibhozo sikaDaniyeli, uDaniyeli uthi “umbono wabonakala kum,” yaye kwivesi yesibini utsho kabini ukuba “ndabona embonweni.” Ke kwivesi yeshumi elinesithathu kuphakanyiswa umbuzo othi “woba lide kube nini na umbono.” Zonke ezo zinto zisetyenzisiweyo lilizwi lesiHebhere elithi “châzôn.” Emva koko kwivesi yeshumi elinesihlanu, sifika mhlawumbi kwelona xesha libalulekileyo apho uDaniyeli wasebenzisa elo kanye elo lizwi, kuba uthi, “xa mna”…“ndakuwubona umbono ndaza ndafuna intsingiselo.” Emva kokuba uDaniyeli ewubonile umbono we-châzôn, wayefuna ukuqonda oko wawukuthetha. Le yinyaniso enentsingiselo enkulu ekufihlweni “kwamaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu kweso sahluko.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Kwakhona usebenzisa igama elithi châzôn kwiindima zeshumi elinesixhenxe nezingamashumi amabini anesithandathu. Igama elithi “umbono” livela izihlandlo ezilishumi kwisahluko sesibhozo sikaDaniyeli, yaye igama elithi châzôn limele ezisixhenxe kwezo zenzeko. UDaniyeli usebenzisa elinye igama lesiHebhere eliguqulelwa ngokuthi “umbono” izihlandlo ezine. Elo elinye igama lesiHebhere ngu mar’eh, yaye lithetha “inkangeleko”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Igama elithi Châzôn lifumaneka izihlandlo ezisixhenxe kuDaniyeli isahluko sesibhozo, yaye elithi mar’eh lifumaneka izihlandlo ezine; yaye kunye amele izihlandlo ezilishumi apho igama lesiNgesi elithi “vision” livela kuDaniyeli isahluko sesibhozo. Isixhenxe sidibaniswe nesine siba lishumi elinanye, kuba kwesinye sezihlandlo uDaniyeli asebenzisa ngazo igama elithi mar’eh, laguqulelwa kanye njengoko lichaziwe; kuba kwindinyana yeshumi elinesihlanu, xa uDaniyeli “wayefuna intsingiselo” yombono we-châzôn wembali yesiprofeto, “kwema phambi” kwakhe “okwafanana nenkangeleko yomntu.” Igama elithi “inkangeleko” ngu-mar’eh. Ngoko ke, uDaniyeli usebenzisa igama elithi mar’eh izihlandlo ezine kuDaniyeli isibhozo, yaye laguqulelwa kube kanye ngokungqinelana nentsingiselo yalo ephambili ethi “inkangeleko,” ze ezinye izihlandlo ezithathu laguqulelwa ngokuthi “vision.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Andiphakamisi naluphi na ugxeko kumadoda awaguqulela iBhayibhile kaKing James. Kufuneka kuqatshelwe, nangona kunjalo, ukuba kwivesi yeshumi elinesithathu kufumaneka ekuphela kwegama elongeziweyo kwiBhayibhile kaKing James (idini), nelithi ukuphefumlelwa litsho ngokungathandabuzekiyo ukuba “alilonxalenye yombhalo.” Ukuphefumlelwa kukwatsho ngakumbi ukuba elo gama longeziweyo “longezwe bubulumko bomntu.” Kwakweso sahluko sinye, amagama amabini ahlukeneyo esiHebhere omabini aguqulelwe njengegama elinye lesiNgesi. Isizathu sokuba kubaluleke ngokungummangaliso ukuqonda umahluko phakathi kwala magama mabini sibaluleke ngokunzulu kakhulu.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Kwathi ke, xa mna, mna Daniyeli, ndakuba ndibonile umbono, ndafuna intsingiselo yawo; kwaza, yabona, kwema phambi kwam onjengokubonakala komntu. Ndeva nelizwi lomntu phakathi kweendonga zoMlambo iUlayi, elabiza, lathi, Gabhriyeli, menze lo mntu awuqonde umbono. Daniyeli 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Njengoko uDaniyeli “wayefuna intsingiselo” ye-“châzôn vision” awayesandula “ukuyibona,” uKristu wazisa uGabriyeli ukuba “enze” uDaniyeli aqonde i-“mar’eh vision” awayesandula “ukuyiva”. UDaniyeli wayefuna ukuqonda umbono wembali yesiprofeto, kodwa uKristu, owayechongiwe kwindima yeshumi elinesithathu njengoPalmoni (loo ngcwele ithile eyayithetha), wayalela uGabriyeli ukuba enze uDaniyeli aqonde i-“mar’eh vision”, hayi i-“châzôn vision”. Kwiindima zeshumi elinesihlanu neshumi elinesithandathu, injongo ecacisiweyo kaGabriyeli yeyokuba amenze uDaniyeli aqonde i-“mar’eh vision”, eliligama eliguqulelwe ngokuthi “umbono” elithetha “inkangeleko,” hayi umbono wembali yesiprofeto awayefuna ukuwuqonda uDaniyeli. Ngaphandle kokuqonda isabelo somsebenzi kaGabriyeli, “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu afihlakele ngokucacileyo phambi kwamehlo.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Kwivesi yamashumi amabini anesithandathu omabini la mazwi esiHebhere aguqulelwe ngokuthi “umbono” afumaneka kwakweso siqendu sinye, yaye eso siqendu siba sesinye sezitshixo eziphambili zokuvula inyaniso yobungqina bukaDaniyeli “bamaxesha asixhenxe.”

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Kwaye umbono wangokuhlwa nowakusasa owawutshiwo uyinyaniso; ngoko ke wutywine umbono lowo; kuba uya kuba ngowemihla emininzi. Daniel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Kwivesi yamashumi amabini anesithandathu, “umbono wangokuhlwa neentsasa” ngumbono we-mar’eh, okuthetha “ukubonakala”, kodwa umbono owawumele “uvalwe,” ngumbono we-châzôn wembali yesiprofeto. Intetho ethi “ukuhlwa neentsasa” yiyo eyahlula yaza yachonga umahluko phakathi kwale mibono mibini. Oku ikwenza ngomnye umzekeliso wenxalenye yobuntu ekuvelisweni kweBhayibhile. Le nxalenye yobuntu yaquka bobabini abaprofeti ababhala amazwi eBhayibhile, kwakunye nabo bayiguqulelayo iBhayibhile. IBhayibhile, njengokuba kunjalo nangoKristu, imele indibaniselwano yobuthixo nobuntu. Obo buntu behla benyuka kwimbali, ukusuka kuAdam emva kokuba onile kuse kubo babhala baza bayiguqulela iBhayibhile. UKristu neBhayibhile bobabini baliLizwi likaThixo, yaye iLizwi likaThixo linyulu, kuba ubuthixo baloo ndibaniselwano babusoloko boyisa nawuphi na umda owawukho enyameni.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

uPawulos, umkhonzi kaYesu Kristu, obizwe ukuba abe ngumpostile, owahlulelwayo ukuba abe ngowevangeli kaThixo, (awayeyithembisile ngenxa engaphambili ngabaprofeti bakhe eziBhalweni ezingcwele,) ngokubhekisele kuNyana wakhe, uYesu Kristu iNkosi yethu, owenziwa ngembewu kaDavide ngokwenyama. KwabaseRoma 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Ibinzana elithi “ngokuhlwa nasekuseni” lifumaneka ngokuphindaphindiweyo eLizwini likaThixo, yaye lisoloko liguqulelwa ngokuthi “ngokuhlwa nasekuseni,” njengoko linjalo kwivesi yamashumi amabini anesithandathu, kwananjengoko liguqulelwa ngokuphindaphindiweyo ebalini lokudalwa kwiGenesis elihlala lisithi, “kwaba ngokuhlwa, kwaba kusasa, kwaba….” Enyanisweni, yaye inyaniso nganye inentsingiselo yayo (kwaye le nyaniso ibalulekile ukuba iqondwe), ekuphela kwendawo eBhayibhileni apho ibinzana elithi “ngokuhlwa nasekuseni” lingaguqulelwanga ngokuthi “ngokuhlwa nasekuseni” (njengoko linjalo kwivesi yamashumi amabini anesithandathu), kukwivesi yeshumi elinesine kuDaniyeli isibhozo. Apho, yaye apho kuphela eLizwini likaThixo, ibinzana elithi “ngokuhlwa nasekuseni” liguqulelwe ngokulula ngokuthi “iintsuku.”

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Waza wathi kum, Kuya kuthi ga kwiintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ingcwele ihlanjululwe. Daniyeli 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Iivesi ezilishumi elinesibini kamva, kwakweso sahluko sikaDaniyeli, ibinzana lesiHebhere elithi “ngokuhlwa nangokusa” liguqulelwa njengoko lisoloko liguqulelwa; kodwa kwivesi eyintsika ephakathi nesiseko sobu-Adventist, elo binzana liguqulelwa nje ngokuthi “iintsuku.” Yeyiphi impembelelo eyakhokelela abaguquleli beBhayibhile kaKing James ukuba benze ukuphikisana okucace ngolo hlobo? Babele guqulele elo binzana kwivesi yamashumi amabini anesithandathu ngokuvumelana nazo zonke ezinye iindawo apho livela khona kulo lonke iBhayibhile. Kodwa iivesi ezilishumi elinesibini phambi kwevesi yamashumi amabini anesithandathu, kwivesi yeshumi elinesine, ubuntu babo babeka umahluko okhethekileyo phezu kwempendulo yombuzo wevesi yeshumi elinesithathu. Kwaye umbuzo wevesi yeshumi elinesithathu wawubandakanya elo gama linye (idini), elalingamele longezwe eBhayibhileni. UThixo wayefuna ukuba ivesi yeshumi elinesine ibonakale ngendlela enzulu kakhulu neyahluke ngokukhethekileyo. Ngokwenjenjalo, wakwabonakalisa noko uGabriyeli wayeyalelwe ukuba amenze uDaniyeli akuqonde.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Kwindinyana yeshumi elinesithandathu, uYesu wayalela uGabriyeli ukuba amenze uDaniyeli ayiqonde imibono ye-mar’eh, nangona uDaniyeli wayezama ukuqonda umbono we-châzôn wembali yesiprofeto. Indinyana yamashumi amabini anesithandathu ithi “umbono wangokuhlwa neentsasa owathethwayo” “uyinyaniso.” Umbono we-châzôn wawungumbono wesiprofeto “owabonwayo”, kodwa umbono we-mar’eh “wathethwa,” kuba wawuvakalisiwe. Wavakaliswa kwindinyana yeshumi elinesine xa uPalmoni wathi, “Kude kube ngamawaka amabini anamakhulu amathathu okuhlwa neentsasa; emva koko ingcwele iya kuhlanjululwa.” Indinyana yamashumi amabini anesithandathu isebenzisa intetho ethi “okuhlwa neentsasa,” njengoko iwuchaza njengombono “owathethwayo” ukuze ibonakalise umahluko phakathi kwale mibono mibini kuDaniyeli isahluko sesibhozo. Umbono wembali yesiprofeto uDaniyeli “awayibonayo”, nowawunqwenela ukuwuqonda, wawahlukile kumbono “owathethwayo” uDaniyeli “awuvayo”. Okona kubaluleke ngakumbi, umbono uDaniyeli “awuvayo” wawunguloo mbono uGabriyeli awayefanele ukumnika ukuqonda ngawo uDaniyeli.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Ubuntu obathabatha inxaxheba ekudalweni kweBhayibhile eNgcwele barekhoda igama elithi “umbono” amatyeli alishumi kwisahluko sesibhozo sikaDaniyeli, yaye ngokwenjenjalo bafihla umahluko phakathi kombono “owabonwayo” nomnye umbono “owavakalayo”. Ngokwenjenjalo, bafiphaza ugxininiso oluchaza ukuba injongo kaKristu yayikukuba uDaniyeli awuqonde umbono awawu “vile”, ngaphezu kokuqonda umbono awawu “bonile”. Ngoku sinokukhangela oko akwenzayo uGabriyeli ukuze azalisekise umsebenzi awawunikiweyo.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. 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 8:17–19.

Weza ke ngoko apho ndandimi khona; yathi yakufika, ndoyika, ndawa ngobuso bam emhlabeni; kodwa wathi kum, Qonda, nyana womntu; kuba umbono lo ngowexesha lokuphela. Ke kaloku, xa wayesathetha nam, ndawuthwa bubuthongo obunzulu, ndilele ngobuso bam bujoliswe emhlabeni; kodwa wandichukumisa, wandimisa nkqo. Waza wathi, Yabona, ndiya kukwazisa okuya kubakho ekupheleni kokugqibela kwengqumbo; kuba ekumiselweni kwexesha, ukuphela kuya kubakho. Daniyeli 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Ngoku uGabriyeli uqala umsebenzi wakhe wokwenza uDaniyeli aqonde umbono weengokuhlwa neentsasa ezingamawaka amabini anamakhulu amathathu, oyinyaniso. Kuqala uyamxelela ukuba umbono wembali yesiprofeto, umbono we-châzôn, uya kuba “ngexesha lokuphela.” Emva koko, xa uDaniyeli wayesebuthongweni besiprofeto, uGabriyeli wamchukumisa uDaniyeli wamisa wathi nkqo. Uyamxelela ukuthi, “Ndiya kukwazisa.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Yiloo nto uPalmoni (uKristu) awayeyalele uGabriyeli ukuba ayenze, xa wayesithi, “Gabriyeli, yenza lo mntu aqonde umbono we-mar’eh” weengokuhlwa neentsasa. UGabriyeli uthi uya kwenza uDaniyeli “azi okuya kubakho ekupheleni kokugqibela komsindo.” Nantsi ke! Nazo “izihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu! Zifihlwe kanye yindlela yobuprofeti uGabriyeli awayebakhokelele ngayo abaprofeti ngokuphindaphindiweyo ukuba bangqine ngayo baze bayisebenzise emibhalweni yabo! Loo ndlela ithi “umgca phezu komgca, apha intwana, phaya intwana”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Kwincwadi ethi “Thoughts on Daniel and the Revelation”, ka-Uriah Smith (ekufanele ukuba onke ama-Adventist, kwanabamelwane bawo, bayiqhelile), uSmith wenza amagqabaza ngeendinyana zeshumi elinesixhenxe ukuya kweleshumi elinesithoba zesahluko sesibhozo sikaDaniyeli:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Ngengxelo ebanzi yokuba ekupheleni kwexesha elimisiweyo isiphelo siya kubakho, nokuba uya kumazisa oko kuya kubakho ekugqibeleni kokucaphuka, ungena ekuchazeni umbono. Ukucaphuka kufuneka kuqondwe njengokugubungela ixesha elithile. Leliphi ixesha? UThixo wabaxelela abantu bakhe, uSirayeli, ukuba uya kuthulula phezu kwabo ukucaphuka kwakhe ngenxa yobungendawo babo; yaye ngaloo ndlela wanika imiyalelo ngokubhekisele ‘kwinkosana engendawo, enyelisiweyo, yakwaSirayeli:’ ‘Susa isithsaba sobubingeleli, ususe nesithsaba sobukumkani.... Ndiya kuyibhukuqa, ndiyibhukuqe, ndiyibhukuqe: yaye ayisayi kuba sabakho, ade afike lowo ililungelo lakhe; ndize ndimnike sona.’ Hezekile 21:25–27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Nali ixesha lengqumbo kaThixo nxamnye nabantu bakhe bomnqophiso; ixesha ekuthi ngalo ingcwele nomkhosi banyathelwe phantsi kweenyawo. Isithsaba sobukhosi sasuswa, nesithsaba sathatyathwa, xa uSirayeli wabekwa phantsi kobukumkani baseBhabhiloni. Saphendulwa kwakhona ngamaMedi namaPersi, kwakhona ngamaGrike, kwakhona ngamaRoma, ngokungqinelana namaxesha amathathu elo lizwi liphindwa ngumprofeti. AmaYuda ke, akuba emalile uKristu, kungekudala asasazeka phezu kobuso behlabathi; yaye uSirayeli wokomoya uthathe indawo yembewu yokoqobo; kodwa baphantsi kwamagunya asemhlabeni, yaye baya kuhlala benjalo kude kube itrone kaDavide imiswa kwakhona,—kude kufike Lowo uyindlalifa yayo efanelekileyo, uMesiya, iNkosana yoxolo, yaye iya kuthi ngoko inikwe yena. Ngoko ke ingqumbo iya kuba iphelile. Oko kuya kwenzeka ekupheleni kokugqibela kwesi sihlandlo, ingelosi ngoku iza kukwazisa kuDaniyeli.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Ingqumbo” ayichongayo uSmith, yaqala xa uManase wasiwa eBhabheli ngama-Asiriya ngowama-677 BC. Ngelishwa, uSmith uthabatha ukubhukuqwa kukaZedekiya ngowama-586 BC aze akwabele oko njengesiqalo sexesha “sengqumbo” sevesi yeshumi elinesithoba. USmith akajongani kwaphela nentsingiselo yokuba ivesi ithi “isiphelo sokugqibela sengqumbo.” Uyiphatha ngokungathi yinto nje ethi “ingqumbo,” kanti ke ukuba kukho “isiphelo sokugqibela” sengqumbo, igrama nengqiqo zifuna ukuba kubekho kanjalo, ubuncinane, “isiphelo sokuqala” sengqumbo. USmith wayesazi ukuba iminyaka engamashumi asixhenxe yokuthinjwa yaqala ngohlaselo lokuqala lukaNebhukadenetsare nxamnye noYehoyakim ngowama-606 BC, kodwa wagqiba kwelokuba isiqalo sexesha sengqumbo sasisohlaselweni lwesithathu lukaNebhukadenetsare, olwaluqhutyelwa nxamnye noZedekiya, ukumkani wokugqibela wakwaYuda.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Nangona sinengxelo eneenkcukacha ngakumbi ngobomi bakhe [bukaDaniyeli] bokuqala kunaleyo ibhaliweyo ngobabo nabuphi na obabanye abaprofeti, ukanti ukuzalwa kwakhe nomlibo wakhe kushiywe ekusithekeni okupheleleyo, ngaphandle kokuba wayengowomnombo wobukumkani, mhlawumbi wendlu kaDavide, eyayisele ngeli xesha inabantu abaninzi kakhulu. Uqala ukuvela njengomnye wabathinjwa ababekekileyo bakwaYuda, ngomnyaka wokuqala kaNebhukadenetsare, ukumkani waseBhabheli, ekuqaleni kweminyaka engamashumi asixhenxe yokuthinjwa, BC 606. UYeremiya noHabhakuki babesathetha iziprofeto zabo. UEzekiyeli waqalisa kungekudala emva koko, yaye emva kwethutyana elincinane, uObhadiya; kodwa bobabini aba bawugqiba umsebenzi wabo kwiminyaka emininzi ngaphambi kokuvalwa kobomi obude nobuqaqambileyo bukaDaniyeli. Ngabaprofeti abathathu kuphela abamlandelayo, uHagayi noZekariya, ababesebenzisa isikhundla sobuprofeti ngexesha elifutshane ngaxeshanye, BC 520–518, noMalaki, owokugqibela kubaprofeti beTestamente eNdala, owachuma ithuba elifutshane malunga ne-BC 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

USmith wachaza ngokuchanekileyo “ingqumbo” yendima yeshumi elinesithoba njengexesha elithile. Wachaza ngokuchanekileyo elo xesha njengokunyathelwa phantsi kwengcwele nomkhosi ngokungqinelana noDaniyeli isahluko sesibhozo indima yeshumi elinesithathu, yaye wachaza ngokuchanekileyo isiphelo salo njengo-Oktobha 22, 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

USmith wayechanile ngokuyinxenye, kodwa waliphosa inyaniso ngokwenza oko kwakuluphawu lwezicelo zakhe zesiprofeto. Wavumela imbali ukuba ikhokele utoliko lwakhe lwelizwi lesiprofeto, endaweni yokuba avumele ilizwi lesiprofeto likhokele ukuqonda kwakhe imbali. Ukuba sivumela iBhayibhile ichaze imbali yesiprofeto, siya kuba nolwazi oluchanekileyo lokujongana nembali.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

IBhayibhile ifundisa ukuba lowo umntu oyiswe nguye, lowo umntu ulikhoboka lakhe.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Ngoxa besithembisa inkululeko, bona ngokwabo bangabakhonzi bokonakala; kuba lowo umntu oyiswe nguye, ungowakhe lowo athinjwa phantsi kwakhe. 2 Petros 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

UManase wathinjwa wasiwa eBhabheli ngowama-677 BC. Kulapho kwaqala khona ukoyiswa kukaYuda nokungeniswa kwakhe ekuthinjweni. Le yindawo yokuqala emelwe kuzo zombini iitshathi zowe-1843 nowe-1850, ezamkelwa nguDade White njengezichanekileyo. USmith uqala ukunyathelwa phantsi kukaDaniyeli isahluko sesibhozo, nomqolo weshumi elinesithathu ngoZedekiya, ukumkani wokugqibela wakwaYuda. UZedekiya wayesisiphelo somgwebo oqhubekayo, hayi isiqalo sawo. UDade White uchaza ukuba ukuthinjwa kukaManase eBhabheli kwakusisibambiso sento eyayiza kuza. “Isibambiso” yintlawulo yangaphambili, yaye siphawula ukuqala kwentengo enezinye iintlawulo eziza kulandela.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

“Ngokuthembeka abaprofeti baqhubeka nezilumkiso zabo kunye nezikhuthazo zabo; bathetha kuManase nakubantu bakhe ngokungenaloyiko; kodwa imiyalezo yabo yadelelwa; uYuda obuya umva akazange aphulaphule. Njengesilumkiso esiqinisekileyo sento eyayiya kubahlela abantu ukuba baqhubeke bengaguquki, iNkosi yamvumela ukumkani wabo ukuba abanjwe liqela lamajoni aseAsiriya, awathi ‘ambopha ngamakhamandela, amsa eBhabhiloni,’ ikomkhulu lawo lethutyana. Le mbandezelo yabuyisela ukumkani ezingqondweni zakhe; ‘wambongoza uYehova uThixo wakhe, wazithoba kakhulu phambi koThixo wooyise, wathandaza kuye: yaye wavuma ukucengwa nguye, wasiva isibongozo sakhe, wamubuyisela eYerusalem ebukumkanini bakhe. Waza ke uManase wazi ukuba uYehova unguThixo.’ 2 Kronike 33:11–13. Kodwa oku kuguquka, nakuba kwakumangalisa, kwafika sekusemva kakhulu ukuba kusindise ubukumkani kwimpembelelo eyonakalisayo yeminyaka emininzi yezenzo zonqulo-zithixo. Abaninzi babekhe bakhubeka baza bawa, bengasayi kuphinda bavuke.” Prophets and Kings, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

UManase wayengumqondiso “wentlawulo yokuqala” olwaqalisa “isiqalekiso” “samaxesha asixhenxe,” eso sasikukugqibela “ukucaphuka,” kuba “ukucaphuka kokuqala” kwakusele kuqalile xa ubukumkani basentla bathinjwa basiwa ekuthinjweni ngo-723 BC. Emva koko ekubhukuqweni kukaYehoyakim, xa uDaniyeli wasiwa ekuthinjweni, kwaqalisa iminyaka engamashumi asixhenxe yokuthinjwa eyachongwa nguYeremiya ngo-606 BC. Ookumkani ababini emva koYehoyakim, iYerusalem yatshatyalaliswa, yaye ukumkani wokugqibela wakwaYuda, uZedekiya, wabukela oonyana bakhe bebulawa phambi kwakhe; emva koko amehlo akhe akhutshwa, waza wasiwa ekuthinjweni eBhabhiloni.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

USmith wanikezela wonke umgwebo oqhubekayo kuZedekiya waza wasebenzisa umgwebo kaZedekiya njengombhalo wobungqina bokuxhasa loo ngcinga yakhe. Umgwebo kaZedekiya, owayengu“nkosana engendawo nengahloneliyo,” wabonisa ngokucacileyo ukuba isithsaba sakwaYuda sasimele sisuswe de kufike uKristu emise ubukumkani. USmith wathi, “baphantsi kwamagunya asemhlabeni, yaye baya kuhlala benjalo de itrone kaDavide iphinde imiswe,—de kufike Lowo uyindlalifa yayo esemthethweni, uMesiya, iNkosana yoxolo, yandule ke inikwe yena.” Ngomhla wama-22 Oktobha 1844, ekuzalisekeni kukaDaniyeli isahluko sesixhenxe, neendinyana zeshumi elinesithathu neleshumi elinesine, uKristu, omelwe njengoNyana womntu, weza phambi koYise ukuze amkele ubukumkani.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Ndabona emibonweni yasebusuku, yaye, khangela, kwafika omnye ofana noNyana womntu namafu ezulu, weza koMdala weemihla, baza bamsondeza phambi kwakhe. Wanikwa ulawulo, nozuko, nobukumkani, ukuze bonke abantu, iintlanga, neelwimi, bamkhonze: ulawulo lwakhe lulawulo olungunaphakade, olungayi kudlula; nobukumkani bakhe bobungayi kutshatyalaliswa. Daniyeli 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

USista White uyaqinisekisa ukuba isahluko sesixhenxe sikaDaniyeli, neendima zeshumi elinesithathu neleshumi elinesine, zazalisekiswa ngomhla wama-22 ku-Oktobha, 1844.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Ukuza kukaKristu njengombingeleli wethu omkhulu kweyona ndawo ingcwele, ukuze kuhlanjululwe ingcwele, okuboniswe kuDaniyeli 8:14; ukuza koNyana womntu kuMdala weMihla, njengoko kuchaziwe kuDaniyeli 7:13; nokuza kweNkosi etempileni yayo, okwaprofetwa nguMalaki, zonke ezi zizichazi zesiganeko esinye; kwaye oku kukwamelwe kukuza komyeni emtshatweni, njengoko kuchazwe nguKristu emzekelisweni weentombi ezilishumi, kuMateyu 25.” Imbambano Enkulu, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

USmith akazange aqwalasele eyona nxalenye ibalulekileyo “yesiphelo sokugqibela sengqumbo.” Wayiphepha imfundiso-siseko yeBhayibhile ebonisa ukuba uYuda woyiswa ngexesha likaManase, nokuba ukuthinjwa okwaqalayo ookumkani ababini ngaphambi kukaZedekiya, nako kwakumela ukuba uYuda wayesele ephantsi kweBhabheli, ngaphambi kokuba uZedekiya ahlangabezane nesiphelo sakhe. Ngale mihlwenga icacileyo, sekunjalo wathi, “nali ixesha lengqumbo kaThixo nxamnye nabantu bakhe bomnqophiso; ixesha apho ingcwele nomkhosi ziya kunyathelwa phantsi kweenyawo.” Ngoko ke, unxulumanisa ngokuthe ngqo “ixesha lengqumbo kaThixo” noDaniyeli isahluko sesibhozo, nombuzo othi “kuya kude kube nini” okwivesi yeshumi elinesithathu. Impendulo ekwivesi yeshumi elinesine, yayikukuba de kube ngu-Oktobha 22, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Ukusasazwa ukuya ebukhobokeni baseBhabheli kwakuyimbali eqhubekayo eyaqala ngowama-677 BC, yaza yaqhubeka de kwangowe-1844. Elo xesha lilingana namawaka amabini anamakhulu amahlanu anamashumi amabini eminyaka, nto leyo ekucacileyo ukuba iyizo “izihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu. Ukuphela kwelo xesha ngo-Oktobha 22, 1844 kwanika uDaniyeli ingqina lesibini malunga “nombono we-mar’eh” wamawaka amabini anamakhulu amathathu eengokuhlwa neentsasa.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

UGabriyeli waxelelwa ukuba amenze uDaniyeli aqonde loo mbono, yaye oko uGabriyeli wakwenzayo yayikukubonelela ngobungqina besibini bomhla wokuphela ka-Oktobha 22, 1844. Akaphelelanga nje ekuboneleleni ngobungqina besibini bokumisela umhla wokuzaliseka kwazo zombini iziprofeto zexesha, kodwa kananjalo, njengoko uSmith wabonisa ngokuchanekileyo, ixesha elinxulumene nobungqina besibini obungqina u-1844, lalichongiwe kwindima yeshumi elinesithathu, njengexesha apho ingcwele nomkhosi babeza kunyathelwa phantsi kweenyawo. Umbuzo okwivesi yeshumi elinesithathu uthi, “Lo mbono ongombingelelo wemihla ngemihla, nowesikreqo sokuphanzisa, uya kuba lixesha elingakanani, ukuze kunikelwe zombini ingcwele nomkhosi ukuba kunyathelwe phantsi kweenyawo?” Elo xesha laliyizi “zihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Into uSmith angazange akubone, okanye wakuphepha ukukuchonga, kukuba “umsindo” wevesi yeshumi elinesithoba wawusisiphelo “sokugqibela” saloo msindo. Ukuba kukho “okokugqibela” ngoko kukwakho “nokwokuqala”, yaye uDaniyeli uchaza ukuba waphela nini “umsindo wokuqala”, kwisahluko seshumi elinanye. Uchonga ubupopu bulawula ngexesha lamaXesha oBumnyama, yaye uthi ubupopu buya kuphumelela de umsindo uzaliseke, okanye uphele.

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.

Ke ukumkani uya kwenza ngokwentando yakhe; yaye uya kuziphakamisa, aze azikhulise ngaphezu koothixo bonke, aze athethe izinto ezimangalisayo ngokuchasa uThixo woothixo, aze aphumelele kude kuzaliseke ingqumbo; ngokuba oko kumisiweyo kuya kwenziwa. Daniyeli 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Ivesi yamashumi amathathu anesithandathu iqondwa ngokubanzi njengale vesi umpostile uPawulos ayiphindaphindayo ngamazwi akhe kwincwadi yakhe yesibini kwabaseTesalonika.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Makungabikho bani unilukuhlayo nangayiphi na indlela; kuba loo mini ayiyi kuza, kungade kuqale kufike ukuwexuka, kuze kutyhilwe loo mntu wesono, unyana wentshabalalo; lowo uchasayo, nozinyusayo ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo; ngokokude yena, ngokungathi unguThixo, ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo. 2 Tesalonika 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“Umntu wesono” kaPawulos, okwangulo “unyana wentshabalalo,” othi “achase aze aziphakamise ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo,” ukwanguye no“kumkani” oya “kwenza ngokwentando yakhe; aze aziphakamise, azenze mkhulu ngaphezu kothixo bonke.” Zombini ezi ndawo zibhekisa kupopu waseRoma. UDaniyeli ubhala ukuba upopu uya kuphumelela, oko kuthetha ukuqhuba phambili, kude kube “ukucaphuka kufezekisiwe.” Ukucaphuka okukwivesi yamashumi amathathu anesithandathu kwakusele “kumisiwe.” Igama elithi “kumisiwe” lithetha ukuthi “ukwenzakalisa”.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Ubupopu bamkela “inxeba labo lokufa” ngowe-1798, yaye ngelo xesha “ingqumbo yokuqala” yazaliseka okanye yapheliswa. Igama elithi “zaliseka” lithetha ukuphela okanye ukuyeka. Ukuphela “kwengqumbo” kwisahluko sesibhozo, nakwivesi yeshumi elinesithoba, kwachaza ukuphela kwexesha apho ingcwele nomkhosi babemelwe kukunyathelwa phantsi. Oko kwaphela ngowe-1844, kodwa “ingqumbo yokuqala” yaphela ngowe-1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“ingqumbo yokugqibela” yaphela ngowe-1844, kwiminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini anesihlanu emva kokuba ukumkani uManase wathinjelwa eBhabhiloni ngama-Asiriya ngowe-677 BC. “ingqumbo yokuqala” yaphela ngowe-1798, kwiminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini anesihlanu emva kokuba ubukumkani basentla bakwaSirayeli bathinjwa baba ngamakhoboka ngama-Asiriya ngowe-723 BC.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Kukho okungakumbi okunokuthethwa ngako malunga “namaxesha asixhenxe” afihlakeleyo encwadini kaDaniyeli, yaye siya kujongana noko kwinqaku lethu elilandelayo.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Bhalela isithunywa sebandla lamaLaodike: Utsho oku uAmen, iNgqina elithembekileyo neliyinyaniso, isiqalo sendalo kaThixo; Ndiyazazi izenzo zakho, ukuba awubandi yaye awutshisi; akwaba ububanda okanye ubushushu. Ngoko ke, ngenxa yokuba udikidiki, ungabandi yaye ungatshisi, ndiya kukugabha emlonyeni waM. Kuba uthi, Ndityebile, ndisisityebi seempahla, yaye andiswele nto; kanti akwazi ukuba ulusizi, ungowokulusizi, ulihlwempu, uyimfama, yaye uhamba ze.’

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Apha iNkosi isibonisa ukuba umyalezo ekufuneka usiwe kubantu baYo ngabefundisi ebabizileyo ukuba balumkise abantu, asingomyalezo woxolo nokhuseleko. Asingombandela wethiyori kuphela, koko usebenzayo kuzo zonke iinkalo. Abantu bakaThixo babonakaliswa kumyalezo oya kumaLaodike njengabakwindawo yokhuseleko lwenyama. Bakhululekile, bekholelwa ukuba bakwimeko ephakamileyo yeempumelelo zokomoya. ‘Ngokuba uthi, Ndityebile, yaye ndandise ngezinto, andiswele nto; ukanti akwazi ukuba ulusizana, ulidwayi, ulihlwempu, uyimfama, unqunu.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Yeyiphi inkohliso enkulu engafikela iingqondo zabantu ngaphezu kokuzithemba ukuba balungile xa bengekhona kwaphela! Isigidimi seNgqina eliNyanisekileyo sifumana abantu bakaThixo bekhohliseke ngokulusizi, ukanti benyanisekile kuloo nkohliso. Abazi ukuba imeko yabo iyadanisa emehlweni kaThixo. Ngoxa abo kuthethwa nabo bezincoma besithi bakwimeko ephakamileyo ngokwasemoyeni, isigidimi seNgqina eliNyanisekileyo siqhekeza ukhuseleko lwabo ngesityholo esothusayo semeko yabo yokwenene yobumfama bokwasemoyeni, ubuhlwempu, nobuhlwempu obubuhlungu. Obo bungqina, obulukhuni ngokungaka nobungqongqo, abunako ukuba yimpazamo, kuba ngulo iNgqina eliNyanisekileyo elithethayo, yaye ubungqina balo bumele ukuba buchanile.” Testimonies, volume 3, 252.