Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
UDaniyeli isahluko sokuqala umele umyalezo wengelosi yokuqala weSityhilelo isahluko seshumi elinesine. UYehoyakim ngokomfuziselo uchaza ukuba kungokuxhotyiswa komyalezo wengelosi yokuqala, kungekhona ukufika kwawo “ngexesha lokuphela.” Bonke abaprofeti bachaza “imihla yokugqibela” yomgwebo wophando, ngoko ke isahluko simela umhla we-11 Septemba 2001, xa kwaqalayo inkqubo yokuvavanywa yabaliwaka elikhulu elinamashumi amane anesine amawaka. KwiMalaki isahluko sesithathu, loo nkqubo imelwe njengenkqubo yokuhlanjululwa xa umthunywa elungisa indlela ukuze umThunywa womnqophiso afike ngequbuliso etempileni yakhe. Umthunywa olungisa indlela, okwangulo “lizwi” limemezayo entlango, ukwaluvavanyo, oluyinxalenye yenkqubo yokuhlanjululwa. KwiMalaki isahluko sesithathu, abalikhulu elinamashumi amane anesine amawaka bamelwe njengoonyana bakaLevi. Oonyana bakaLevi bamele abo bema kunye nomthunywa uMoses, kwimvukelo yethole legolide eyayimele umfanekiso werhamncwa.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Ukuphumelela kuvavanyo lomfanekiselo werhamncwa, ngomnye umzekeliso weBhayibhile wesesibini kwezo zintathu iimvavanyo ezenza inkqubo yokuhlanjululwa. Oonyana bakaLevi bamele ukuluphumelela olo vavanyo ngaphambi kokuba batywinwe.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
Ukutywinwa okuchazwe kuHezekile izahluko ezisibhozo nezisithoba, ngomnye umzekeliso wenkqubo yokuhlanjululwa eyaqala ngoSeptemba 11, 2001. Kwisahluko sesibhozo, abo baseYerusalem abathi ekugqibeleni baqubude elangeni, bamele izizukulwana ezine ze-Adventism yaseLawodike. Kwisahluko sesithoba, abo bamkela itywina bayancwina yaye bayakhala ngenxa yamasikizi enzekayo ngaphakathi kweYerusalem. IYerusalem yibandla likaThixo.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
Imiyalezo yezithunywa zezulu ezintathu ikwangumzekeliso wenkqubo yokuhlanjululwa. Le miyalezo mithathu imele inkqubo yovavanyo enamanyathelo amathathu, yaye kuyafuneka ukuba oonyana bakaLevi baluphumelele uvavanyo lokuqala ukuze babe nokubandakanywa nakuvavanyo lwesibini. Uvavanyo lwesithathu luluhlobo olwahlukileyo lovavanyo, kuba lumele uvavanyo oluchonga ukuba oonyana bakaLevi baluphumelele na ngempumelelo uvavanyo lokuqala nolwesibini. Luluvavanyo olusisiprofeto lokwahlula. Uvavanyo lokuqala luvavanyo lokutya (ngokwasemoyeni), kuba luyaphunyezwa okanye luyasilelwa ngokusekelwe ekubeni oonyana bakaLevi bayayamkela na imiyalezo enikwe nguMoya oyiNgcwele ngoEliya, umthunywa olungiselela indlela umthunywa womnqophiso.
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Ivesi yokuqala yencwadi yeSityhilelo igxininisa ubunzulu baloo myalezo. Ichaza ngabom ukuba umyalezo lowo umthunywa ongumntu, omelwe njengoYohane, awuthumela emabandleni, wawunikwe nguye nguGabriyeli, owawamkelayo kuKristu, naye ke owawamkelayo kuYise. Umyalezo kaEliya unobugunya bobuThixo, yaye ukwala umyalezo kaYohane, okanye kaEliya, okanye “ilizwi lomemeza entlango”, kukwala iSityhilelo sikaYesu Kristu.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Uvavanyo lwesibini luvavanyo olubonakalayo, kuba xa oonyana bakaLevi besityile isigidimi sikaEliya, esasisisesandleni sengelosi eyehla ukuza kukhanyisa umhlaba ngozuko lwayo, bayayamkela indlela yeBhayibhile ebavumela ukuba baqonde ngokufanelekileyo iimpawu zamaxesha. Loo ndlela ivumela oonyana bakaLevi ukuba baqonde ukuba ezo mpawu zamaxesha zibonakalisa ukuba ibandla norhulumente bayadibana eUnited States, ekuzalisekisweni kovavanyo lomfanekiso werhamncwa. Okubaluleke ngakumbi, ezo mpawu zamaxesha, xa zibekwe ngaphakathi komxholo wemigca engcwele yohlaziyo, zingundoqo ka-Alpha no-Omega, isiqalo sibonakalisa isiphelo. Imigca engcwele yohlaziyo ichaza ukuba abantu bakaThixo bamele benze konke okusemandleni abo ukuze basebenzisane emsebenzini wokuzilungiselela itywina likaThixo.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Ngoko ke, zintanda zam, njengoko benisoloko nithobela, kungekhona kuphela ekubeni ndibe ndikhona nani, kodwa ngoku ngakumbi kakhulu ekungabikho kwam, sebenzeleni usindiso lwenu ngokwenu ninoloyiko nokungcangcazela. Kuba nguThixo osebenza kuni, kokubini ukuthanda nokwenza ngokokukholisa kwakhe okulungileyo. Zonke izinto zenzeni ningakrokri, ningaphikisani; ukuze ningabi nasiphako nibe ngabangenabungozi, nibe ngoonyana bakaThixo, abangenakusoleka, phakathi kwesizukulwana esigobileyo nesiphambeneyo, enikhanya phakathi kwaso njengezikhanyiso ehlabathini. Filipi 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
UDaniyeli, uHananiya, uMishayeli noAzariya, abangabane ngenani, bamele ama-Adventist eSabatha yesiXhenxe ehlabathini lonke, aqonda umhla we-11 kuSeptemba 2001 njengokuchongwa kokuhla kwesithunywa seSityhilelo ishumi elinesibhozo, aze akhethe ukuthabatha imana efihlakeleyo esesandleni saso ayidle. Imana efihlakeleyo emele ukudliwa, njengoko umpostile uPawulos esandula ukucaphula, imele uThixo (imana efihlakeleyo), osebenza ngaphakathi kwabantu baKhe ukuze benze ukuthanda kwaKhe nokukholisa kwaKhe okulungileyo. UPawulos umele umthunywa kwabaseFiladelfiya, yaye ukwala isigidimi sakhe kwakukuthetha ukufa. UDaniyeli, uHananiya, uMishayeli noAzariya bamele abo bakhetha ukuyidla imana efihlakeleyo.
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.
Ke kaloku phakathi kwabo, kwaboonyana bakwaYuda, kwakukho uDaniyeli, uHananiya, uMishayeli, noAzariya; inkosana yamathenwa yabathiya amagama, kuba uDaniyeli wayinika igama elinguBhelete-shatsare; noHananiya, elinguShadraki; noMishayeli, elinguMeshaki; noAzariya, elinguAbhedinego. Ke kaloku uDaniyeli wazimisela entliziyweni yakhe ukuba angazingcolisi ngesabelo senyama yokumkani, nangewayini awayeyisela; ngenxa yoko wacela enkosaneni yamathenwa ukuba angazingcolisi. Daniyeli 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
UDaniyeli ugqiba kwelokuba unqwenela ukutya umyalezo owehliswa usuka ezulwini ngoSeptemba 11, 2001, kwangaxeshanye nokwala umyalezo omelwe kukutya nesiselo saseBhabheli. UAshpenazi wayekhethe ukuba ngabaphi na kubathinjwa bakwaYuda abamele ukuziswa phambi kokumkani.
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.
Waza ukumkani wathetha no-Ashpenazi, umphathi wamathenwa akhe, ukuba azise abathile kubantwana bakwaSirayeli, nakwimbewu yokumkani, nakwizikhulu; abafana abangenasiphako, kodwa abanobuhle, abanobuchule kubo bonke ubulumko, benobuqili ekwazini, benokuqonda isayensi, nababenamandla okuma ebhotwe likakumkani, nabanokufundiswa imfundo nolwimi lwamaKaledi. Daniyeli 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
Ukuba silandela umxokelelwane womyalelo ochazwe kwisiTyhilelo isahluko sokuqala, ivesi yokuqala, uNebhukadenetsare wayemwisele umthetho uAshpenaz ukuba akhethe abantwana ababezalisekisa isiprofeto uIsaya awasivakalisa kuHezekiya. UAshpenaz wawuthabatha umyalezo, waza wawunika uMelzar, inkosana yamathenwa. UNebhukadenetsare umele uYise wasezulwini; uAshpenaz umele uKristu, yaye uMelzar umele uGabriyeli. UAshpenaz wayesazi ukuba ngabaphi abantwana amakabanyule, yaye wayesazi ukuba uDaniyeli wayeya kwenza isigqibo esilungileyo ngenkqubo yokutya, ngaphambi kokuba amsuse amzise phambi kokumkani.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Ke kaloku uThixo wayemngenise uDaniyeli ebabalweni nasekuthandweni okuthambileyo kumthetheli wamathenwa. Waza umthetheli wamathenwa wathi kuDaniyeli, Ndiyamoyika inkosi yam ukumkani, emisele ukutya kwenu nesiselo senu; kuba kutheni le nto ifanele ukubona ubuso benu bubi ngokubonakala kunabantwana abangabalingane benu? Ngaloo ndlela niya kundibeka esichengeni sokuphulukana nentloko yam kukumkani. Daniyeli 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Apha uMelzar uchaza inyathelo lokuqala lezigidimi zeengelosi ezintathu. Inyathelo lokuqala kukoyika uThixo, njengoko kubonisiwe kukoyika kukaMelzar uNebhukadenetsare. Igama lesiHebhere elithi “inyaniso,” eladalwa ngokudityaniswa konobumba wokuqala, oweshumi elinesithathu nowokugqibela woonobumba besiHebhere, sele kwaboniswa ngaphambili kwezi nqaku ukuba limela inkqubo yokuvavanywa enamanyathelo amathathu yeengelosi ezintathu. Ngokwenjenjalo, kwamiselwa phezu kwamangqina amaninzi ukuba isigidimi sengwekazi yokuqala sasiqulathe zontathu izilingo ezintathu ezimelwe zizigidimi zeengelosi ezintathu. Isigidimi sengwekazi yokuqala sichongwa njengevangeli elingunaphakade, nto leyo esichaza njengevangeli efanayo ukusukela kwimihla ka-Adam kude kuse eKubuyeni Kwesibini kukaKristu.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Ndabona enye ingelosi ibhabha esazulwini sezulu, inevangeli engunaphakade ukuba iyishumayele kwabo bahleli emhlabeni, nakuzo zonke iintlanga, nezizwe, neelwimi, nabantu, isithi ngezwi elikhulu, Moyikeni uThixo, nimnike uzuko; kuba lifikile ilixa lomgwebo wakhe; nize nqule lowo wenza izulu, nomhlaba, nolwandle, nemithombo yamanzi. IsiTyhilelo 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
Inyathelo yokuqala yesigidimi sengelosi yokuqala kukoyika uThixo. Inyathelo lesibini kukumnika uzuko, yaye elesithathu kukufika kweyure yomgwebo wakhe. Ngokunxulumene nezinye izigidimi zeengelosi ezimbini, isigidimi sengelosi yokuqala sithi, “moyikeni uThixo.” Isigidimi sengelosi yesibini ke sibhengeza ukuwa kweBhabheli, yaye nokuba kusembuthweni wamaMillerite wengelosi yokuqala, okanye embuthweni wengelosi yesithathu, ubizo lokuphuma eBhabheli kulapho ukubonakaliswa kokuthululwa koMoya oyiNgcwele kufezekiswa khona. Ngelo xesha, nokuba limelwe njengeSikhalo Sasezinzulwini Zobusuku, isikhalo esikhulu, okanye imvula yamva, abo bashumayela isigidimi bamzukisa uThixo. Isigidimi sengelosi yesibini kulapho uThixo anikwa khona uzuko, yaye elo xesha likhokelela kwinqanaba lexesha apho umgwebo wophando waqalayo kwimbali yamaMillerite, okanye umgwebo wehenyukazi laseBhabheli owenzeka kwintlekele yomthetho weCawa.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Uloyiko lukaMelazare lumele umyalezo wengelosi yokuqala, yaye luqalisa uvavanyo lokutya lweentsuku ezilishumi, nto leyo ethi nenani ishumi ngokwalo likwamele uvavanyo. Intetho kaMelazare yokoyika ukumkani yayifana nokuba uDaniyeli oyike uThixo ngaphezu kokoyika ukumkani, waza wagqiba entliziyweni yakhe ukuba angazingcolisi ngokutya kweBhabheli. Ixesha lovavanyo lukaDaniyeli namadoda amathathu afanelekayo laliyiminyaka emithathu, ngaloo ndlela limela amanyathelo amathathu emiyalezo yeengelosi ezintathu.
And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.
Waza ukumkani wabamisela isabelo semihla ngemihla sokudla kokumkani, nese wayini awayisela yona; ukuze abondliwe iminyaka emithathu, ukuze ekupheleni kwayo beme phambi kokumkani. Daniyeli 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
UDaniyeli isahluko sokuqala simele ukuxhotyiswa kwesigidimi sengelosi yokuqala, yaye apho kuphawulwa ukuqala kovavanyo lokutya, olwalumelwe kwimbali yamaMillerite kukutyiwa kwencwadana encinane. Ixesha lovavanyo lukaDaniyeli nabafaneleyo abathathu lafezekiswa kwiintsuku ezilishumi zokuqala zaloo minyaka mithathu. Ishumi luphawu lwenkqubo yokuvavanywa, njengoko kuboniswe nguSirayeli wamandulo xa babengasamkelanga uvavanyo lweshumi olwalumelwe sisigidimi sikaYoshuwa noKalebhi. Kanti likwamelwe nangexesha lentshutshiso ebandleni laseSmirna.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Musa ukoyika nanye kwezo zinto uya kuziva ubandezeleka ngazo; yabona, uMtyholi uya kuphosa abanye benu entolongweni, ukuze nivavanywe; yaye niya kuba nembandezelo imihla elishumi; yiba nokunyaniseka kude kuse ekufeni, yaye ndiya kukunika isithsaba sobomi. ISityhilelo 2:10.
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
Icebiso eyanikwa ibandla laseSmirna yayikukuba lingaloyiki ixesha lokuvavanywa, kuba ukuba lalimoyika uThixo, wayeya kuwuvuza loo moyiko wobuthixo ngesithsaba sobomi. Olo loyiko lobuthixo lumelwe ngumnqweno kaDaniyeli wokutya imana yasezulwini.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
Wandula ke uDaniyeli kuMelsare, lowo umphathi wamasende ambekile phezu koDaniyeli, uHananiya, uMishayeli, noAzariya, wathi, Khawubavavanye abakhonzi bakho, ndiyakubongoza, iintsuku ezilishumi; mabasinike imifuno ukuba siyidle, namanzi okusela. Wandule ke ukubonwa phambi kwakho ubuso bethu, nobuso babantwana abadla kwisabelo sokutya kokumkani; uze wenze kubakhonzi bakho njengoko ubonayo. Waza ke wavuma kubo kulo mba, wabavavanya iintsuku ezilishumi. Daniyeli 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Uvavanyo lokuqala yayikukoyika uThixo, njengoko kubonakaliswa nguMelzar noDaniyeli ngokuzimisela entliziyweni yakhe ukuba angazingcolisi ngokutya nangesiselo saseBhabhiloni. Inxalenye yesibini yomyalezo wengelosi yokuqala kukunika uThixo uzuko, nto leyo emele ukubonakaliswa okubonakalayo kweziphumo zokutya. Ekupheleni kweentsuku ezilishumi, uDaniyeli namadoda amathathu afaneleyo bazukisa uThixo ngenkangeleko yabo yomzimba.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.
Ke kaloku ekupheleni kweentsuku ezilishumi ubuso babo babonakala buhle ngakumbi, yaye benyama ngakumbi, kunabo bonke abantwana ababesidla isabelo sokutya sokumkani. Ngaloo ndlela uMeltsare wasisusa isabelo sokutya kwabo, newayini ababemele ukuyisela; wabanika imifuno. Ke bona aba bantwana bane, uThixo wabanika ulwazi nobuchule kuko konke ukufunda nobulumko; noDaniyeli wayenokuqonda kuyo yonke imibono namaphupha. Daniyeli 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
Abo bantwana bane baluphumelela uvavanyo lokuqala lokutya, olo apho uAdam noEva bawa khona, nolwalumela uvavanyo lokuqala uKristu awajongana nalo ngoko nangoko emva kobhaptizo lwaKhe. Ubhaptizo lukaKristu lwalululo uxhotyiso lomyalezo wokuqala kumgca waKhe wesiprofeto. Lwaxhobisa lwaza lwagunyazisa umyalezo owawuvakaliswa “lilizwi entlango”. Emva koko, njengoko kwakunjalo ngoDaniyeli namagorha amathathu, uKristu wavavanywa ngokuphathelele ekutyeni iintsuku ezingamashumi amane, njengoko noDaniyeli wavavanywa iintsuku ezilishumi. UDaniyeli noKristu babemele uvavanyo lwemana efihlakeleyo esandleni sengelosi eyehla ngoSeptemba 11, 2001. Kwakuza kulandela ezinye iimvavanyo ezimbini kuKristu, nakuDaniyeli. Uvavanyo lwesibini lwalululo apho uDaniyeli namagorha amathathu bazukisa uThixo ngenkangeleko yabo yobuso. Uvavanyo olwalandela olokutya kuKristu nalo lwalumela uzuko.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Waza umtyholi kuye, Ukuba unguNyana kaThixo, yitsho kweli litye ukuba libe sisonka. Wamphendula ke uYesu, esithi, Kubhaliwe kwathiwa, Umntu akayi kuphila ngasonka sodwa, koko ngamazwi onke kaThixo. Waza umtyholi, emthabathile, wamsa entabeni ephakamileyo, waza wambonisa zonke izikumkani zehlabathi ngomzuzu wexesha. Waza umtyholi wathi kuye, Onke la mandla ndiya kukunika wona, nozuko lwazo; ngokuba anikelwe kum; kwaye ndinika lowo ndithanda ukumnika wona. Ukuba ke ngoko uya kundinqula, zoba zezakho zonke. Waphendula ke uYesu, wathi kuye, Mka emva kwam, Sathana; kuba kubhaliwe kwathiwa, INkosi uThixo wakho woyinqula, ukhonze yona yodwa. Mateyu 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Emva kokuba uKristu ephumelele uvavanyo lokutya, uSathana wasuka wanikela “uzuko” lwazo zonke izikumkani zehlabathi, kodwa uKristu wakhetha endaweni yoko ukuzukisa uKumkani wookumkani bonke. UAdam noEva basilela kuvavanyo lokuqala, baza ngoko nangoko bafuna ukufihla imizimba yabo ngamagqabi omkhiwane, kuba babengasabonakalisi uzuko lukaThixo, njengoko lwalumelwe yingubo yokukhanya ababekade beyinxibile ngaphambili. Xa uDaniyeli namadoda amathathu afanelekileyo beluphumelele uvavanyo lokutya, banikwa ke ngoko “ulwazi nobuchule kuko konke ukufunda nobulumko: noDaniyeli wayenokuqonda kuyo yonke imibono namaphupha.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Baluphumelela uvavanyo lwesibini, olwaluluvavanyo olubonakalayo olwaluqhutywe nguMeltsare. Kwimbali yamaMillerite, isigidimi sengelosi yesibini saphawula umahluko phakathi kwabo basamkelayo nabo basalayo isigidimi “selizwi” elikhwaza entlango, njengoko limelwe nguWilliam Miller. Ngokwesiprofeto, intshukumo yamaMillerite ke ngoko yaba luphondo olubonakalayo nolukuphela kwalo oluyinyaniso lobuProtestanti, yaye abo basalayo isigidimi nentshukumo baba ziintombi zaseRoma. Babekhethe ukutya ukutya nokusela iwayini yaseBhabheli, ngokuchasene nencwadi encinane. Ekupheleni kweminyaka emithathu, uDaniyeli namadoda axabisekileyo baziswa phambi kokuba bagwetywe nguNebhukadenetsare.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Ngoku ekupheleni kwemihla awayeyimisile ukumkani ukuba baziswe ngayo, inkosana yamathenwa yabazisa phambi koNebhukadenetsare. Waza ukumkani wathetha nabo; yaye phakathi kwabo bonke akufunyanwanga namnye onjengoDaniyeli, noHananiya, noMishaeli, noAzariya; ngenxa yoko bema phambi kokumkani. Kwaye kuzo zonke izinto zobulumko nokuqonda awayebabuza ngazo ukumkani, wabafumana belunge ngokuphindwe kalishumi kunabo bonke oosiyazi nabavumisi ngeenkwenkwezi ababekubo bonke ubukumkani bakhe. UDaniyeli ke waqhubeka kwada kwayiminyaka yokuqala yokumkani uKoreshi. Daniyeli 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
UDaniyeli namadodana amathathu afanelekileyo baluphumelela uvavanyo lweentsuku ezilishumi, baza ke emva koko bafunyanwa benobulumko obuphindwe kalishumi ngaphezu kwabo bonke abanye xa baphumelela uvavanyo lwabo lokugqibela.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
UDaniyeli isahluko sokuqala, sisibhekiso sokuqala somyalezo wengelosi yokuqala encwadini equka iincwadi zikaDaniyeli neSityhilelo. Siphethe iimpawu ezifanayo ncam nezo zengelosi yokuqala yeSityhilelo isahluko seshumi elinesine. Sixhasa inyaniso eyakhankanywa kuqala kwivesi yokuqala yeSityhilelo, kuba uNebhukadenetsare wanika uAshpenazi umyalezo, owathi naye wanika uMelzare umyalezo, owathi ke wanxibelelana noDaniyeli. UBawo wanika uKristu umyalezo, owathi naye wanika uGabriyeli umyalezo, owathi ke wanxibelelana noYohane.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Umyalezo odlulisiweyo, ongumyalezo ngoku otyhilwayo, uchaza inkqubo yonxibelelwano loYise nebandla laKhe. Into yokuqala uYise akhetha ukuyichazela ibandla laKhe, yinkqubo yovavanyo enamanqanaba amathathu yeengelosi ezintathu. ILizwi likaThixo lesiprofeto lichaze ngononophelo olukhulu le nkqubo ngemigca emininzi yesiprofeto, kwanembali yamaMillerite. Ezi nyaniso ziyinxalenye ebalulekileyo yemana efihlakeleyo eyayisesandleni sengelosi, xa yehla ngomhla we-11 Septemba, 2001.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Akunakwenzeka ukuthabatha inxaxheba, yaye ngoko ke ukudlula uvavanyo lwesibini, ukuba akukawudlulanga uvavanyo lokuqala. Le nyaniso yabonakaliswa ngokucacileyo kwimbali kaKristu neyamaMillerite. UDaniel isahluko sesibini luluvavanyo lwesibini, ekuthi ngalo, njengoko watshoyo uDade White, “isiphelo sethu saphakade siya kugqitywa.” Uqhubeka athi lolo luvavanyo esimele “ukuludlula, ngaphambi kokuba sitywinwe.” Olo vavanyo ngoku seluphantse lwagqitywa.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Isahluko sesibini sikaDaniyeli singovavanyo lomfanekiso werhamncwa, yaye kufanelekile ngokupheleleyo ukuba eso sahluko sibe singomfanekiso omkhulu; yaye kungenxa yokuba kuphela uDaniyeli wayeluphumelele uvavanyo lokutya, waza wasikelelwa ngokuba “nokuqonda” “nobulumko” obungaphezu “kakhulu ngeshumi,” apho wayenokuluqonda olo vavanyo. Njengakwisilumkiso ngolo vavanyo esibhaliweyo kwiincwadi zikaEllen White, uvavanyo lomfanekiso olukuDaniyeli isahluko sesibini luvavanyo olumela iziphumo zobomi okanye zokufa.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Ngenxa yoku ukumkani waba nomsindo, wavutha ngumsindo omkhulu kakhulu, waza wayalela ukuba kutshatyalaliswe zonke izilumko zaseBhabheli. Waphuma umyalelo wokuba izilumko zibulawe; baza bamfuna uDaniyeli namaqabane akhe ukuba babulawe. Daniyeli 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
Kukho eminye imiba embalwa yesiprofeto ekwisahluko sokuqala sikaDaniyeli ekufuneka siyiphonononge, yaye siya kuqhubeka naloo miba kwinqaku elilandelayo.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Ndabona ibandla elalimi likhuselwe kakuhle, lizinzile, lingabaniki nkxaso abo babefuna ukuphazamisa ukholo olumisiweyo lomzimba. UThixo wabakhangela ngokuvuma. Ndaboniswa amanyathelo amathathu—izigidimi zengelosi yokuqala, eyesibini, neyesithathu. Ingelosi eyayindikhapha yathi, ‘Yeha kuye oya kususa isikhonkwane okanye ashukumise isikhonkwane esincinane kwezi zigidimi. Ukuziqonda ngokwenyaniso ezi zigidimi kubaluleke ngokungummangaliso. Ikamva lemiphefumlo lixhomekeke kwindlela ezamkelwa ngayo.’ Ndaphinda ndakhokelwa ndadlula kwezi zigidimi, ndabona ukuba abantu bakaThixo babethenge ngamaxabiso amakhulu kangakanani amava abo. Ayefunyenwe ngokubandezeleka okukhulu nangomzabalazo onzima. UThixo wayebakhokele inyathelo ngenyathelo, wada wabamisa phezu kweqonga eliqinileyo, elingenakushukunyiswa. Ndabona abantu besondela kwelo qonga balihlola isiseko salo. Abanye ngovuyo bakhawuleza banyathela kulo. Abanye baqalisa ukufumana isiphoso kwisiseko. Babenqwenela ukuba kwenziwe ukuphuculwa, baze ngoko iqonga libe ligqibelele ngakumbi, nabantu bonwabe ngakumbi. Abanye behla eqongeni ukuze balihlolisise baza bavakalisa ukuba limiswe gwenxa. Kodwa ndabona ukuba phantse bonke bema baqinile phezu kweqonga baza babongoza abo babehle kulo ukuba bayeke izikhalazo zabo; kuba uThixo wayenguMakhi Omkhulu, yaye babelwa nxamnye naYe. Babalisa ngomsebenzi omangalisayo kaThixo, owawubakhokelele kwelo qonga liqinileyo, baza bemanyene baphakamisa amehlo abo ezulwini baza ngelizwi elikhulu bamzukisa uThixo. Oku kwabachukumisa abanye kwabo babekhalaza baza balishiya iqonga, baza bona benembonakalo ethobekileyo baphinda banyathela kulo.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ndakhokelelwa ndabuyiselwa kwisibhengezo sokuza kokuqala kukaKristu. UYohane wathunywa ngomoya nangamandla kaEliya ukuba alungise indlela kaYesu. Abo basalayo ubungqina bukaYohane abazange baxhamle kwiimfundiso zikaYesu. Ukuchasa kwabo umyalezo owawuxela kwangaphambili ukuza kwaKhe kwababeka kwindawo apho babengenako ukwamkela ngokulula obona bungqina bunamandla bokuba wayenguMesiya. USathana wabakhokelela abo bawalayo umyalezo kaYohane ukuba baqhubele phambili ngakumbi, bade bamala baza bambethelela emnqamlezweni uKristu. Ngokwenza oku bazibeka kwindawo apho babengenakukwazi ukwamkela intsikelelo ngaloo mini yePentekoste, eyayiya kubafundisa indlela yokungena engcweleni yasezulwini. Ukuqhawulwa kwesigqubuthelo setempile kwabonisa ukuba imibingelelo nemimiselo yamaYuda yayingasayi kuphinda yamkelwe. Umbingelelo Omkhulu wawusele unikelwe, yaye wamkelwa, noMoya oyiNgcwele owehla ngemini yePentekoste wawathwala iingqondo zabafundi wazisusa kwingcwele yasemhlabeni wazisa kweyasezulwini, apho uYesu wayengene khona ngegazi laKhe, ukuze athululele kubafundi baKhe izibonelelo zocamagushelo lwaKhe. Kodwa amaYuda ashiywa ebumnyameni obupheleleyo. Alahlekelwa kuko konke ukukhanya awayenokuba nako ngecebo losindiso, aza aqhubeka ethembele kwimibingelelo nakwiminikelo yawo engenamsebenzi. Ingcwele yasezulwini yayithabathe indawo yengcwele yasemhlabeni, kanti wona ayengenalo ulwazi ngolo tshintsho. Ngenxa yoko ayengenakuxhamla kulamlo lukaKristu endaweni engcwele.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Abaninzi bajonga ngoloyiko indlela amaYuda awaziphatha ngayo ekumaleni nasekubetheleleni uKristu emnqamlezweni; yaye xa befunda imbali yokuphathwa kakubi kwakhe okulihlazo, bacinga ukuba bayamthanda, kwaye ngebengazange bamkhanyele njengoko wenzayo uPetros, okanye bambethelele emnqamlezweni njengoko enjenjalo amaYuda. Kodwa uThixo, ofunda iintliziyo zabo bonke, uluzisile kuvavanyo olo thando ngoYesu ababesithi baluva. Izulu lonke lalibukele ngowona mdla unzulu indlela owamkelwa ngayo umyalezo wengelosi yokuqala. Kodwa abaninzi ababebanga ukuba bayamthanda uYesu, nabathi balila iinyembezi xa befunda ibali lomnqamlezo, bazigculela iindaba ezilungileyo zokufika kwakhe. Esikhundleni sokuwamkela ngovuyo loo myalezo, bathi yinkohliso. Babathiya abo babekuthanda ukubonakala kwakhe baza babagxotha ezicaweni. Abo bawalayo umyalezo wokuqala babengenakuxhamla kowesibini; kananjalo abazange baxhamle kwisikhalo saphakathi kobusuku, esasiza kubalungiselela ukuba bangene noYesu ngokholo kweyona ndawo ingcwele engcwele yengcwele yasezulwini. Kwaye ngokuyala kwabo loo miyalezo mibini yangaphambili, bakwenze kwaba mnyama kangako ukuqonda kwabo de bangabi sabona kukhanya kumyalezo wengelosi yesithathu, obonisa indlela eya kweyona ndawo ingcwele. Ndabona ukuba njengokuba amaYuda ambethelelelayo emnqamlezweni uYesu, ngokunjalo namabandla nje ngegama ayeyibethelele emnqamlezweni le miyalezo, yaye ngenxa yoko awanalo ulwazi lwendlela eya kweyona ndawo ingcwele, kwaye akanakuxhamla ekuthethelelweni kukaYesu apho. NjengamaYuda, awayenikela ngemibingelelo yawo engenamsebenzi, nawo anyusela imithandazo yawo engenamsebenzi kuloo gumbi uYesu awashiyayo; yaye uSathana, evuyiswa yile nkohliso, uzithabatha isimilo senkolo, aze akhokelele iingqondo zaba bazibiza ngokuba bangamaKristu kuye ngokwakhe, esebenza ngamandla akhe, ngemiqondiso yakhe nangezimanga zobuxoki, ukuze ababophelele emgibeni wakhe.” Early Writings, 258–261.