We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Siqalile ukucabangela umbono wokugcina kaDaniyeli ngokukhomba uDaniyeli njengophawu lwabantu bakaNkulunkulu besivumelwano sezinsuku zokugcina, futhi sisebenzise ivesi lokuqala lihlangene nesahluko sokugcina ukuze siqale ukubona izici zesiprofetho zalabo bantu bezinsuku zokugcina abamelwe nguBeliteshazari. Abantu bakaNkulunkulu besivumelwano sezinsuku zokugcina bamele amaMillerite enhlanganweni yengelosi yokuqala, kanye nekhulu namashumi amane nane ezinkulungwane enhlanganweni yengelosi yesithathu. AmaMillerite agcwalisa umfanekiso wezintombi eziyishumi, futhi lowo mfanekiso uyaphindwa ngokunembile ngokuphelele ezinsukwini zokugcina.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Ngivame ukubhekiswa emzekelisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mzekeliso usugcwalisekile futhi uyakugcwaliseka ngqo ngokwezinhlamvu zawo, ngokuba unokusebenza okukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uyoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Okuhlangenwe nakho kwazo zombili izinhlangano zezinsuku zokugcina kungukuhlangenwe nakho kwe-Adventism.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Umfanekiso wezintombi eziyishumi kuMathewu 25 nawo uchaza okuhlangenwe nakho kwabantu bama-Adventist.” The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

AmaMillerite amela ukunyakaza kwengelosi yokuqala, futhi isipiliyoni sawo samelwa futhi yibandla laseFiladelfiya. Ngo-1856, ukunyakaza kwamaMillerite aseFiladelfiya kwaguqukela ekunyakazeni kwaseLawodikeya, futhi ekuvukeleni kuka-1863, kwaqhubeka kwaguqukela ebandleni lamaSeventh-day Adventist laseLawodikeya.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Abayizinkulungwane eziyikhulu namashumi amane nane bamele ukunyakaza kwengelosikazi yesithathu, futhi ulwazi lwabo lwamelwa futhi yibandla laseFiladelfiya. Ngo-1989, incwadi kaDaniyeli yavulwa ebandleni lamaSeventh-day Adventist laseLawodikeya, kwathi ngomhlaka 11 Septhemba 2001, ukunyakaza lwama-Adventist aseLawodikeya lwaqala, kwathi ngoJulayi ka-2023, kwafika uguquko lokubuyela emuva ekunyakazeni kwaseFiladelfiya.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

UBeliteshazari, noma uDaniyeli, umelela inhlangano yaseFiladelfiya yezinsuku zokugcina, ephinda inhlangano yaseFiladelfiya yamaMillerite “ngokwezinhlamvu zayo uqobo.” Ivesi lokuqala lombono wokugcina limelela labo bantu bezinsuku zokugcina, futhi ubufakazi bokugcina bombono wokugcina kumelwe buvumelane nobufakazi bokuqala bombono wokugcina. Inqubo yokuhlanzwa kuDaniyeli isahluko seshumi nambili ikhomba ukwanda kolwazi, kanye nezigaba ezimbili ezivezwa yilokho. UBeliteshazari ungumfanekiso wokugcina kakhulu wabahlakaniphileyo bezinsuku zokugcina. KuDaniyeli isahluko seshumi nambili kukhona okungenani amaqiniso amahlanu esiprofetho ayeyizinsika zenhlangano yamaMillerite, okumelwe aphindwe enhlanganweni yengelosi yesithathu.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Okokuqala kuyinqubo yokuhlanzwa eveza izinhlobo ezimbili zabakhulekeli, ngakho-ke igcwalisa umfanekiso wezintombi eziyishumi kuzo zombili izigaba zokuqala nezokuphetha.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

Kepha wena, Daniyeli, vala la mazwi, unamathisele uphawu encwadini, kuze kube yisikhathi sokuphela: abaningi bayakugijima baye le nale, nolwazi luyakwanda.... Wayesethi, Hamba indlela yakho, Daniyeli: ngokuba la mazwi avaliwe futhi anamathiselwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi bavivinywe; kepha ababi bayakwenza okubi: futhi akuyikuba khona noyedwa kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. Daniyeli 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Umehluko phakathi kwabahlakaniphileyo nababi (abayiziwula) usekelwe ekuqondeni kwabo (ukuhlukanisa engqondweni) ukwanda kolwazi oluvulwa ngesikhathi sokuphela, kungaba ngo-1798 kumaMillerite, noma ngo-1989 kwabeyikhulu namashumi amane nane ezinkulungwane. Abantu bakaNkulunkulu kudingeka bazi ukuthi ubu-Adventist buyisipiliyoni somfanekiso wezintombi eziyishumi, ngoba ngaphandle kwalokho kuqonda ngeke bafune ukuqonda ukuthi “isikhathi sokuphela” sesizukulwane sokugcina safika nini, noma ukuthi wawuyini umlayezo owawusuqaquliwe ngaleso sikhathi. Ngaphandle kokuqonda ukuthi isipiliyoni sobu-Adventist siyinqubo yokuvivinywa enezigaba ezintathu, esekelwe ekuthuthukeni okuqhubekayo kweqiniso, eholela emiphumeleni “yokuphila noma yokufa,” akunakwenzeka ukuqaphela ubizo oluphakeme lwawo wonke amaSeventh-day Adventist. UBheliteshazari umele abantu abazi ukuthi badlula enqubweni yokuhlanzwa emelwe ngamazwi athi “bahlanjululwa, benziwa mhlophe, bavivinywa.” Yona kanye leyo nqubo yokuhlanzwa enezigaba ezintathu ikhonjiswa ngokucacile njengomsebenzi kaMoya oNgcwele.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

Nokho nginitshela iqiniso; kunilungele ukuba ngihambe: ngokuba uma ngingahambi, uMduduzi angezi kini; kodwa uma ngihamba, ngiyakumthuma kini. Futhi lapho esefikile, uyakuveza emhlabeni isono, nokulunga, nokwahlulelwa: Isono, ngokuba bengakholwa kimi; Ukulunga, ngokuba ngiya kuBaba, anisangiboni; Ukwahlulelwa, ngokuba umbusi waleli zwe usehlulelwe. Ngisenezinto eziningi zokunitshela zona, kodwa aninakukuthwala manje. Kodwa lapho esefikile yena, uMoya weqiniso, uyakunihola kini kulo lonke iqiniso: ngokuba akayikukhuluma ngokwakhe; kodwa konke ayakukuzwa, lokho uyakukukhuluma: futhi uyakunibonisa izinto ezizayo. Johane 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Umsebenzi kaMoya oNgcwele ekuholeni izintombi ezihlakaniphileyo “eqinisweni lonke,” udinga ukuthi asole, okusho ukuxwayisa noma ukugweba enhliziyweni, izwe ngesono, ngokulunga nangokwahlulela, okuyizona kanye lezo zinyathelo ezintathu ezifanayo eziveza intombi ehlakaniphileyo noma eyisiphukuphuku kuDaniyeli isahluko seshumi nambili. Umlayezo uJesu awuchaza njengomsebenzi kaMoya oNgcwele yiwona “amafutha,” aveza umehluko phakathi kwabahlakaniphileyo nababi kuDaniyeli isahluko seshumi nambili. Abantu bakaNkulunkulu bezinsuku zokugcina kumele baqonde ukwanda kolwazi lwesizukulwane sabo, futhi lolo lwazi luhlanganisa ukuqaphela kwabo ukuthi bangaba yizintombi eziyiziwula noma ezihlakaniphileyo emfanekisweni kaMathewu isahluko samashumi amabili nanhlanu.

“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

“UJohane waboniswa lezi zinto embonweni ongcwele. Wabona ibandla elimelwe yizintombi ezinhlanu ezihlakaniphileyo, nezibani zazo zilungisiwe zivutha, wase ememeza ngokuthokoza okukhulu wathi, ‘Nakhu ukubekezela kwabangcwele; naba abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu. Ngase ngizwa izwi livela ezulwini lithi kimi, Bhala uthi, Babalisiwe abafileyo abafela eNkosini kusukela manje kuqhubeke: Yebo, kusho uMoya, ukuze baphumule emisebenzini yabo; nemisebenzi yabo iyabalandela.’”

“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

“Abaningi abezwa imiyalezo yengelosi yokuqala neyesibili babecabanga ukuthi bayophila baze babone uKristu eza emafwini ezulu. Ukuba bonke ababethi bayalikholwa iqiniso benza ingxenye yabo njengezintombi ezihlakaniphileyo, umlayezo ngabe kade wamemezelwa kuzo zonke izizwe, nemindeni, nezilimi, nabantu. Kodwa abahlanu babengabahlakaniphileyo, kanti abahlanu babeyiziwula. Iqiniso kwakufanele limemezelwe yilezo zintombi eziyishumi, kodwa bahlanu kuphela ababese benze ukulungiselela okubalulekile ukuze bahlanganyele kuleyo nkampani eyayihamba ekukhanyeni okwase kufikile kubo. Umlayezo wengelosi yesithathu wawudingeka. Lesi simemezelo kwakufanele senziwe. Abaningi abaphuma ukuyohlangabeza uMyeni ngaphansi kwemiyalezo yengelosi yokuqala neyesibili, benqaba umlayezo wengelosi yesithathu, umlayezo wokugcina wokuvivinya ozonikezwa izwe.”

“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

“Umsebenzi ofanayo uyokwenziwa lapho leyo enye ingelosi, emelwe encwadini yeSambulo 18, inikeza isigijimi sayo. Izigijimi zengelosi yokuqala, eyesibili, neyesithathu kuyodingeka ziphindwe. Isimemo siyakunikwa ibandla, sithi, ‘Phumani kulo, bantu Bami, ukuze ningabi ngabahlanganyeli ezonweni zalo.’ ‘Liwile, liwile iBabiloni elikhulu, selibe yindawo yokuhlala amadimoni, nesiphephelo sayo yonke imimoya engcolileyo, nesibaya sayo yonke inyoni engcolileyo nenyanyekayo. Ngokuba zonke izizwe ziphuze iwayini lolaka lobufebe balo, namakhosi omhlaba afebile nalo, nabathengisi bomhlaba bacebe ngobuningi bokunethezeka kwalo…. Phumani kulo, bantu Bami, ukuze ningabi ngabahlanganyeli ezonweni zalo, nokuba ningamukeli izinhlupho zalo; ngokuba izono zalo zifinyelele ezulwini, noNkulunkulu uzikhumbule izenzo zalo ezimbi’ [ISambulo 18:2–5].”

“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

“Thatha ivesi ngasinye salesi sahluko, usifunde ngokucophelela, ikakhulu ezimbili zokugcina: ‘Ukukhanya kwesibani akusayikukhanya neze kuwe; nezwi lomkhwenyana nelomakoti alisayikuzwakala neze kuwe; ngokuba abathengisi bakho babengabakhulu bomhlaba; ngokuba zonke izizwe zadukiswa ngemilingo yakho. Futhi kuye kwafunyanwa igazi labaprofethi, nelabangcwele, nelabo bonke ababulawa emhlabeni.’”

“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

“Umfanekiso wezintombi eziyishumi wanikezwa nguKristu uqobo Lwakhe, futhi yonke imininingwane yawo kufanele icutshungulwe ngokucophelela. Kuzofika isikhathi lapho umnyango uyovalwa khona. Simelelwa noma yizintombi ezihlakaniphileyo noma eziyiziwula. Asinakuhlukanisa manje, futhi asinagunya lokusho ukuthi ngobani abahlakaniphileyo nokuthi ngobani abayiziwula. Kukhona labo ababambelela eqinisweni ngokungalungi, futhi laba babonakala ngaphandle benjengabahlakaniphileyo.” Manuscript Releases, volume 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Njengama-Adventist okumele abize amadoda nabesifazane baphume eBhabhiloni ngesikhathi somthetho weSonto osuzayo maduze, “simelelwa yizintombi ezihlakaniphileyo noma eziyiziwula.” Iqembu uJohane alibona “elimelelwe yizintombi ezinhlanu ezihlakaniphileyo, izibani zazo zilungisiwe futhi zivutha,” uJohane aphinde alihlonze njengalabo abane “ukubekezela kwabangcwele,” futhi “abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu,” yibo abayizinkulungwane eziyikhulu namashumi amane nane okudingeka bagcine imiyalo kaNkulunkulu, benze ukukholwa kukaJesu, futhi bazi ukuthi bayizo izintombi emfanekisweni kaMathewu amashumi amabili nanhlanu. Akusikho kuphela ukuthi kudingeka baqonde ukuthi bayizintombi ezihlakaniphileyo noma eziyiziwula, kodwa kumelwe futhi baphinde ulwazi olumelelwe nguDaniyeli njengolokuthi “bahlanjululwe, benziwe mhlophe, futhi bazanywe.”

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

Base becula sengathi yiculo olusha phambi kwesihlalo sobukhosi, naphambi kwezidalwa ezine, naphambi kwamalunga; futhi kwakungekho muntu owayengafunda leyo ngoma ngaphandle kwabeyikhulu namashumi amane nane ezinkulungwane, abahlengwa emhlabeni. Laba yibo abangazingcolisanga ngabesifazane; ngokuba bayizintombi. Laba yibo abalandela iWundlu nomaphi lapho liya khona. Laba bahlengwa phakathi kwabantu, bengabayizithelo zokuqala kuNkulunkulu nakuWundlu. Futhi emlonyeni wabo akufunyanwanga nkohliso, ngokuba bangenasici phambi kwesihlalo sobukhosi sikaNkulunkulu. IsAmbulo 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Kukhona okungenani amaqiniso ayisihlanu amelwe esahlukweni seshumi nambili sikaDaniyeli, angamaqiniso ahlobene nokunyakaza kwamaMillerite kwengelosi yokuqala, ayophindwa futhi aqondwe ngokugcwele ngokwengeziwe yinyakazo yalabo abayizinkulungwane eziyikhulu namashumi amane nane. Elinye lalawo maqiniso liyinqubo yokuhlanzwa eyizinyathelo ezintathu ehlobene nomfanekiso wezintombi eziyishumi. Iqiniso lokuqala uWilliam Miller aliqonda maqondana nesikhathi sesiprofetho, kwakuyile “zikhathi eziyisikhombisa,” zikaLevitikusi amashumi amabili nesithupha, futhi lelo qiniso liboniswa kuDaniyeli isahluko seshumi nambili, futhi liyiqiniso lokuqala emlandweni wamaMillerite elikhulunywa khona lapho.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.

Kepha wena, Daniyeli, vala la mazwi, unamathisele incwadi uphawu, kuze kube yisikhathi sokuphela: abaningi bayakugijima beya le nale, nolwazi luyakwanda. Khona-ke mina Daniyeli ngabuka, bheka, kwema abanye ababili, omunye ngapha kosebe lomfula, nomunye ngale kosebe lomfula. Omunye wathi endodeni eyayembethe ilineni, eyayiphezu kwamanzi omfula: Kuyakuba isikhathi esingakanani kuze kube sekupheleni kwalezi zimangaliso na? Ngase ngizwa le ndoda eyayembethe ilineni, eyayiphezu kwamanzi omfula, lapho iphakamisa isandla sayo sokunene nesandla sayo sobunxele ezulwini, yafunga ngoye ophila kuze kube phakade ukuthi kuyakuba ngesikhathi, nangezikhathi, nangengxenye yesikhathi; nalapho isiqedile ukuhlakaza amandla abantu abangcwele, zonke lezi zinto ziyakufeza ukuphela kwazo. Mina ngezwa, kodwa angiqondanga; ngase ngithi: Nkosi yami, ukuphela kwalezi zinto kuyakuba yini na? Yathi: Hamba indlela yakho, Daniyeli, ngokuba la mazwi avaliwe futhi anamathiselwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kepha ababi bayakwenza okubi; akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. Daniyeli 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Le ndima iqala ngokuba incwadi kaDaniyeli ivalwe uphawu kuze kube yisikhathi sokuphela, futhi le ndima iphetha ngokuba incwadi kaDaniyeli ivalwe uphawu kuze kube yisikhathi sokuphela. Phakathi kokubekwa kokuqala nokokugcina kophawu emazwini kaDaniyeli, ubufakazi obufungelwe baLowo “ophila kuze kube phakade naphakade” babungukuthi “kuyakuba yisikhathi, nezikhathi, nengxenye yesikhathi; futhi lapho esephelelise ukuhlakaza amandla abantu abangcwele, zonke lezi zinto ziyakube seziphelile.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Lowo owanikeza lobu bufakazi obufungelwe kwakunguYe owayephezu kwamanzi, embethe ilineni. UDaniyeli wabona ingelosi kolunye ugu loMfula iHidekeli nenye ingelosi kolunye ugu, kwathi enye yalezo zingelosi yabuza umbuzo, lowo Owawuphezu kwamanzi wawuphendula. Umbuzo wawuthi, “Koze kube nini?” Lawa ngamazwi amabili okuqala afanayo ombuzo obuzwe evesini leshumi nantathu lesahluko sesishiyagalombili sikaDaniyeli.

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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Khona-ke ngezwa ongcwele othile ekhuluma, kwase kuthi omunye ongcwele kulowo ongcwele othile owayekhuluma: Kuyakuba kuze kube nini umbono mayelana nomnikelo wansuku zonke, nesiphambeko sencithakalo, kuze kunikelwe kokubili indlu engcwele nebandla ukuba kunyathelwe ngezinyawo na? Wasesethi kimi: Kuyakuba kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona indlu engcwele iyakuhlanzwa. Daniyeli 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Isakhiwo esifanayo sesiprofetho siyatholakala kuzo zombili lezi zingxoxo, ngaphandle kokuthi esahlukweni sesishiyagalombili, uDaniyeli useceleni komfula i-Ulai, hhayi umfula iHidekeli. Esahlukweni sesishiyagalombili ingelosi (ongcwele) “yathi kulowo ongcwele othile owakhulumayo, kuze kube nini.” Igama lesiHeberu elihunyushwe ngokuthi “lowo ongcwele othile,” yigama lesiHeberu elithi “Palmoni,” elisho uMbali Omangalisayo Wezinombolo, noma uMbali Wezimfihlakalo. Esahlukweni sesishiyagalombili uJesu (uMbali Omangalisayo Wezinombolo) wayekhuluma, kwase kuba omunye ongcwele ebuza uJesu (lowo ongcwele othile), “kuze kube nini.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Esahlukweni seshumi nambili, Lowo omi phezu kwamanzi ubuzwa yingelosi eyayikwelinye lamabhange oMfula iHidekeli, ukuthi, “kuze kube nini.” Lezi zindima ezimbili kufanele zibhekwe ndawonye, umugqa phezu komugqa. Umbuzo wokuqala wesahluko sesishiyagalombili uthi, “umbono uyakuba mide kangakanani mayelana nokunyathelwa phansi kwendawo engcwele nebutho, okuyinto efezwa kuqala ubuqaba, bese kulandela uphapha?” Umbuzo wesahluko seshumi nambili uthi, “kuyakuba kuze kube nini kuze kube sekupheleni kwalezi zimangaliso.” Khona-ke impendulo efungelwe inikezwa nguPalmoni, uMbalimibalo oMangalisayo, owayembethe ilineni futhi emi phezu kwamanzi, “kuyakuba yisikhathi, nezikhathi, nengxenye yesikhathi; futhi lapho eseyiqedile ukuhlakaza amandla abantu abangcwele, zonke lezi zinto ziyakupheleliswa.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Imibuzo yemifula i-Ulai ne-Hiddekel ithi: “kuyakuba kuze kube nini umbono wokuhlakazwa kwabantu bakaNkulunkulu, okufezwa ubuqaba bese kuba ubupapa, njengoba kunyathelwa phansi indlu engcwele kanye nebutho?” Impendulo ithi ukunyathelwa phansi kuphela ngo-1798, lapho umsebenzi kaPalmoni wokuvusa ithempeli lamaMillerite uqala, bese kuphinde kuphele eminyakeni engamashumi amane nesithupha kamuva, ngo-1844, lapho indlu engcwele kwakufanele ihlanzwe khona.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Esahlukweni seshumi nambili uDaniyeli wezwa ingxoxo, “kodwa angiqondanga.” UDaniyeli wabonakalisa isifiso sokuqonda, njengoba emelwe ngokubuza kwakhe uKristu. “O Nkosi yami, kuyakuba yini ukuphela kwalezi zinto na?” Ukuvezwa kwakhe kwesifiso sokuqonda kwamela isifiso sezintombi ezihlakaniphileyo sokuqonda, ngokuba yonke le nkulumo yayibekwe phakathi kwezikhombo ezimbili zencwadi kaDaniyeli zokuvalelwa uphawu kuze kube yisikhathi sokuphela. UDaniyeli wamela isifiso esabekwa phezu kukaWilliam Miller sokuqonda iqiniso elavulwa uphawu ngo-1798, futhi iqiniso lokuqala aholelwa ukuba alibone kwaba ukunyathelwa phansi kwendlu engcwele nebutho, kuqala ubuhedeni bese kulandela ubuPapa phakathi nesikhathi lapho amandla abantu abangcwele ehlakazeka khona ekugcwalisekeni “kwezikhathi eziyisikhombisa,” zikaLevitikusi amashumi amabili nesithupha.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Isifiso sikaMiller sokwazi iqiniso simelwe yisifiso sikaDaniyeli, kodwa ukuqonda kukaMiller kwakungakapheleli. UDaniyeli umelela isifiso sikaMiller, kanti uBeliteshazari umelela labo abanokuqonda okuphelele kwento nombono. Kukhona okungenani amaqiniso amahlanu abalulekile ayeyingxenye yokuhlangenwe nakho kwamaMillerite esahlukweni seshumi nambili sikaDaniyeli, azothola okufana nakho okuhambisanayo emlandweni wabantu abayizinkulungwane eziyikhulu namashumi amane nane nane. Elinye ukuthi bagcwalisa futhi baqonda ukuthi babegcwalisa umfanekiso wezintombi eziyishumi, kanye nenqubo yawo yokuvivinywa yezinyathelo ezintathu, kanti elinye ukuthi bayaqonda itshe lesisekelo “sezikhathi eziyisikhombisa,” lesahluko samashumi amabili nesithupha sikaLevitikusi.

We will continue this study in our next article.

Sizoqhubeka nalesi sifundo esihlokweni sethu esilandelayo.

“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

“‘Khona-ke umbuso wezulu uyakufaniswa nezintombi eziyishumi ezathatha izibani zazo, zaphuma ukuyohlangabeza umkhwenyana. Ezinhlanu zazo zazihlakaniphile, kanti ezinhlanu zaziyiziwula. Lezo eziyiziwula zathatha izibani zazo, kodwa azathatha amafutha kanye nazo; kepha ezihlakaniphileyo zathatha amafutha ezitsheni zazo kanye nezibani zazo. Kwathi umkhwenyana esalibala, zonke zadozela zalala. Kepha phakathi kobusuku kwavela isimemezelo esikhulu, sithi, Bhekani, umkhwenyana uyeza; phumani niyomhlangabeza. Khona zonke lezo zintombi zavuka, zalungisa izibani zazo. Lezo eziyiziwula zase zithi kwezihlakaniphileyo, Sipheni amafutha enu; ngokuba izibani zethu ziyacima. Kodwa ezihlakaniphileyo zaphendula, zathi, Qha; funa kunganele thina nani; hambani kunalokho kulabo abathengisayo, nizithengele nina. Zathi zisaya ukuthenga, umkhwenyana wafika; kwathi lezo ezazilungile zangena naye emshadweni; umnyango wavalwa. Emva kwalokho kwafika nezinye izintombi, zithi, Nkosi, Nkosi, sivulele. Kodwa yena waphendula wathi, Ngiqinisile ngithi kini, anginazi. Ngakho lindani, ngokuba anisazi usuku nehora iNdodana yomuntu eza ngalo.’”

“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

“Manje siphila esikhathini esiyingozi kakhulu, futhi akukho noyedwa kithi okufanele aphuze ekufuneni ukulungela ukuza kukaKristu. Makungabikho noyedwa olandela isibonelo sezintombi eziyiziwula, acabange ukuthi kuyakuba kuphephile ukulinda kuze kufike inhlekelele ngaphambi kokuthola ukulungela kwesimilo sokuma ngaleso sikhathi. Kuyakuba sekwephuze kakhulu ukufuna ukulunga kukaKristu lapho izivakashi zibizelwa ngaphakathi futhi zihlolwa. Manje yisikhathi sokwembatha ukulunga kukaKristu,—ingubo yomshado ezokufanela ukungena esidlweni somshado seWundlu. Emfanekisweni, izintombi eziyiziwula zivezwa zicela amafutha, kodwa zehluleke ukuwathola ngokwesicelo sazo. Lokhu kufanekisela labo abangazilungisanga ngokuthuthukisa isimilo esiyokwazi ukuma ngesikhathi senhlekelele. Kunjengokungathi bayaya komakhelwane babo bathi, Ngipheni isimilo senu, kungenjalo ngizolahleka. Labo ababehlakaniphile babengenakuwanika amafutha abo izibani ezazisicimeza zezintombi eziyiziwula. Isimilo asidluliseki. Asithengwa noma sithengiswe; siyatholwa. INkosi inike wonke umuntu ngamunye ithuba lokuthola isimilo esilungile ngezikhathi zomusa; kodwa ayizange ihlinzeke indlela umuntu oyedwa angadlulisela ngayo komunye isimilo asakhulisile ngokudlula ekuhlangenwe nakho okunzima, ngokufunda izifundo kuMfundisi Omkhulu, ukuze akwazi ukubonakalisa ukubekezela ngaphansi kokuvivinywa, futhi asebenzise ukholo ukuze asuse izintaba zokungenzeki. Akunakwenzeka ukudlulisela iphunga lothando,—ukunika omunye ubumnene, ukuhlakanipha ekusebenzeni nabantu, nokuphikelela. Akunakwenzeka ukuba inhliziyo yomuntu oyedwa ithululele kwenye uthando lukaNkulunkulu nolwabantu.”

“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

“Kodwa usuku luyeza, futhi seluseduze kithi, lapho zonke izigaba zesimilo ziyokwambulwa ngesilingo esikhethekile. Labo abahlala beqotho esimisweni, abasebenzisa ukholo kuze kube sekupheleni, bayoba yilabo abazibonakalisile beqotho ngaphansi kokuvivinywa nokuhlolwa emahoreni angaphambili esikhathi sabo somusa, futhi abakhe izimilo ngokufana noKristu. Kuyoba yilabo abahlakulele ukusondelana okukhulu noKristu, abathi, ngobuhlakani nomusa wakhe, babe ngabahlanganyeli bemvelo yobunkulunkulu. Kodwa akekho umuntu ongapha omunye ukuzinikela kwenhliziyo nezimfanelo ezinhle zengqondo, futhi agcwalise ukusilela kwakhe ngamandla okuziphatha. Sonke ngamunye wethu singamenzela okuningi omunye nomunye ngokunikeza abantu isibonelo esifana nesikaKristu, ngaleyo ndlela sibathonye ukuba baye kuKristu ukuze bathole ukulunga abangenakuma ngakho ekwahlulelweni. Abantu kufanele bacabange ngomkhuleko ngale ndaba ebalulekile yokwakhiwa kwesimilo, futhi babumbe izimilo zabo ngokwesibonelo sobunkulunkulu.” The Youth Instructor, January 16, 1896.