We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Siqala ukucabangela kwethu umbono wokugcina kaDaniyeli ngokusebenzisa isimiso esimelelwa ngu-Alfa no-Omega, esikhomba ukuthi Yena ngaso sonke isikhathi uhlobanisa ukuphela nesiqalo. Ngakho-ke uBelteshazari, onguyena uDaniyeli evesini lokuqala impela lombono wokugcina kaDaniyeli, naye ubeyomelwa engxenyeni yokugcina yawo lowo mbono uqobo. Sesibonile ukuthi uBelteshazari umelela abantu bakaNkulunkulu besivumelwano bezinsuku zokugcina, abaqonda i-“chazon,” umbono womlando wesiprofetho, njengoba umelelwe yigama elithi “into,” evesini lokuqala. Lowo mbono womlando wesiprofetho uyizi-“ikhathi eziyisikhombisa,” zeLevitikusi amashumi amabili nesithupha, ezilingana neminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. UBelteshazari futhi uqonda “umbono” osevesini lokuqala, okuwumbono we-“mareh” weminyaka eyizinkulungwane ezimbili namakhulu amathathu, omelela ukuvela kukaKristu ngokuzumayo.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Esahlukweni seshumi nambili, uDaniyeli umele ukuhamba kwengelosi yokuqala futhi futhi umele ukuhamba kwengelosi yesithathu, ngoba kokubili ukuhamba kugcwalisa umfanekiso wezintombi eziyishumi. Esahlukweni seshumi nambili kukhona okungenani amaqiniso amahlanu ayeyingxenye yokuhamba kwamaMillerite, amele amaqiniso okuthi ukuhamba kwengelosi yesithathu nakho kumele kuwazwe futhi kuwaqonde. Kokubili ukuhamba kugcwalisa umfanekiso wezintombi eziyishumi, futhi izintombi ezihlakaniphileyo zazo zombili lezi zinyakazo kumele ziqonde lelo qiniso lesiprofetho. Kokubili ukuhamba kumele kuqonde iqiniso lokuqala lesiprofetho uMiller aholelwa ukuba alibone, njengoba limelelwa “yizikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Ezinye izigameko ezintathu ezihambisanayo kanye nokuqonda kutholakala emavesini ambalwa okugcina esahluko.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Kusukela esikhathini lapho umnikelo wemihla ngemihla uyakuswa, kumiswe nesinengiso esenza incithakalo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Ubusisiwe olindayo, aze afinyelele ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Kepha hamba ngendlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, ume esabelweni sakho ekupheleni kwezinsuku. Daniyeli 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Abantu abaseleyo bakaNkulunkulu encwadini yeSambulo banezici ezintathu eziyinhloko zesiprofetho. Bagcina imiyalo kaNkulunkulu, banokukholwa kukaJesu, futhi babambelela kuMoya Wesiprofetho.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Wayesethi kimi: Bhala, “Babusisiwe abamenyelwe esidlweni somshado weWundlu.” Wayesethi kimi futhi: “Lawa angamazwi eqiniso kaNkulunkulu.” Ngase ngiwa phansi ezinyaweni zakhe ukuba ngimkhulekele. Kepha wathi kimi: “Qaphela, ungakwenzi lokho; ngiyisikhonzi kanye nawe, kanye nabafowenu abanobufakazi bukaJesu; khonza uNkulunkulu; ngokuba ubufakazi bukaJesu bungumoya wokuprofetha.” IsAmbulo 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

AmaMillerite aqonda kahle ukuthi “okwemihla ngemihla,” encwadini kaDaniyeli, kwakumele ubuhedeni, nokuthi “isikhathi lapho okwemihla ngemihla” “kwasuswa khona,” kwakungunyaka ka-508. Ukwenqaba lelo qiniso kuwukwenqaba igunya “lobufakazi bukaJesu,” obungu “uMoya Wokuprofetha,” ngoba uMoya Wokuprofetha uveza ngokucacile ukuthi amaMillerite ayeqinisile ekuqondeni kwawo “okwemihla ngemihla.”

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Ngase ngibona maqondana ‘naNsuku zonke,’ ukuthi igama elithi ‘umhlatshelo’ lafakwa ukuhlakanipha komuntu, futhi alingelona elombhalo; nokuthi iNkosi yanikeza umbono oqondile ngakho kulabo abamemezela ukukhala kwehora lokwahlulela. Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondile ‘wanaNsuku zonke;’ kodwa kusukela ngo-1844, ekudidekeni, kwamukelwa eminye imibono, kwase kulandela ubumnyama nokudideka.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

AmaMillerite aqonda ukuthi ukumelana kobuqaba nokuvuka kobupapa ukuba bube sembusweni ngowe-538, kwasuswa ngonyaka ka-508. AmaMillerite ayelungile, kodwa ukuqonda kwawo kwakulinganiselwe. Abantu bakaNkulunkulu bezinsuku zokugcina, abamelwe nguBelteshazzar evesini lokuqala, bayobona ukuthi kusukela ngonyaka ka-508 kuya ku-538 kumela inkathi yesiprofetho eyafanekiselwa yiminyaka engamashumi amathathu yokulungiselela emlandweni kaKristu eyandulela ukwembathiswa kwakhe amandla embhabhathizweni wakhe. Bayobona ukuthi leyo nkathi yesiprofetho iphinde imele inkathi yesiprofetho esukela ku-1776 kuya ku-1798, nokuthi zonke lezo zikhathi ezintathu zimele isikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane esaqala ngoSepthemba 11, 2001, futhi siphetha ngomthetho weSonto osuzofika maduze.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Esahlukweni seshumi nambili, uDaniyeli umele amaMillerite namaqiniso amahlanu abalulekile kanye nokuhlangenwe nakho okumelwe kuphindwe kulabo abamelwa nguBelteshatsari. Iqiniso lesithathu nokuhlangenwe nakho kwamaMillerite “kungumbono ofanele ‘womhlatshelo oqhubekayo,’ … iNkosi eyawanika … labo ababememeza umlayezo wehora lokwahlulela.” Ukwenqaba lelo qiniso kuwukwenqaba imibhalo ka-Ellen White, okuyiMoya Wesiprofetho. Iqiniso lesine nokuhlangenwe nakho kwamaMillerite, kanye nezithunywa zengelosi yesithathu, kuyisiprofetho seminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu, esaqala ngonyaka lapho “umhlatshelo oqhubekayo” wasuswa khona, ngowe-508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Ukuqala ngo-508, iminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu ikuholela ku-1843, kodwa akusikho nje u-1843 kuphela, ngoba isiprofetho empeleni sikhomba lona kanye usuku lokugcina luka-1843, ngoba sithi, “Ubusisiwe olindayo, afike ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu.” Igama lesiHeberu elihunyushwe ngokuthi “afike,” lithi “naga,” futhi lisho “ukuthinta”, noma “ukubeka izandla phezu”. Ngakho-ke isiprofetho sisho ukuthi, “ubusisiwe olindayo, futhi” athinte noma abeke izandla phezu kuka-1843.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Isibusiso sokulinda emlandweni wamaMillerite sasingesalawo mantombazane ayizintombi ezihlakaniphileyo ezahlangabezana nokudumazeka kokuqala, kodwa zalindela umbono owawulibazisa. Njengoba amaMillerite alinda “umbono owawulibazisa” ekugcwalisekeni komfanekiso wezintombi eziyishumi, kanye nesahluko sesibili sikaHabakuki, abusiswa. Kuleso sikhathi sokulibala ase ebona ukuthi ayegcwalisa umfanekiso, nokuthi ekugcineni umbono “uyokhuluma”. Isikhathi sawo sokulibala nokudumazeka kwawo kwakusekelwe ekuhlonzweni okungalungile kokuthi iminyaka eyizinkulungwane ezimbili namakhulu amathathu yayizophela ngo-1843, kodwa empeleni umbono wawungoka-1844. Ukudumazeka kwawo kwakusekelwe ekuhlangenwe nakho kwawo okwavela lapho unyaka ka-1843 uphela uKristu engabuyanga. Ukudumazeka kwawo, nesibusiso esamenyezelwa phezu kwalabo okwathi emva kwalokho bakhetha ukulinda, konke kwakusekelwe ngosuku lokugcina impela lonyaka ka-1843, “oluthinta” noma “olufika ku” 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Okuhlangenwe nakho kokudumala kokuqala, njengokugcwaliseka komfanekiso wezintombi eziyishumi, kuyaqondwa futhi kuphindaphindwe kulabo abamelwe nguBelteshazzar. Iqiniso lesihlanu nokuhlangenwe nakho okuyoqashelwa yilabo abamelwe nguBelteshazzar ukuthi “ekupheleni kwezinsuku”, uDaniyeli “uyakuma esabelweni sakhe”.

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“UDaniyeli ubemi esabelweni sakhe selokhu uphawu lwasuswa, nokukhanya kweqiniso sekukhanyisele imibono yakhe. Umi esabelweni sakhe, ethwele ubufakazi obabufanele ukuqondwa ekupheleni kwezinsuku.” Sermons and Talks, umqulu 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

AmaMillerite abhekana nenqubo yokuhlanzwa eyafezwa ukwanda kolwazi olwavela encwadini kaDaniyeli lapho ivulwa uphawu ngo-1798. Labo abamelwe uBelteshazari bayobhekana nenqubo yokuhlanzwa eyafezwa ukwanda kolwazi olwavela encwadini kaDaniyeli lapho ivulwa uphawu ngo-1989. Futhi bayokuqonda ukuthi incwadi kaDaniyeli inenhloso ekhethekile ekubekweni kophawu kwabayi‑khulu namashumi amane nane ezinkulungwane.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Lapho uNkulunkulu enika umuntu umsebenzi okhethekile ukuba awenze, kumelwe ame esabelweni nasendaweni yakhe njengoba kwenza uDaniyeli, elungele ukuphendula ubizo lukaNkulunkulu, elungele ukugcwalisa inhloso yaKhe.” Manuscript Releases, volume 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

NjengamaLawodikeya angaphambili, labo abamelwe nguBelteshazzar bayakuqonda ukuthi kungencwadi kaDaniyeli neSambulo, okuyincwadi eyodwa, lapho ukuvuselelwa kokugcina kufezwa khona.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Lapho izincwadi zikaDaniyeli neSambulo ziqondwa kangcono, amakholwa ayoba nokuhlangenwe nakho kwezenkolo okuhluke ngokuphelele... Into eyodwa iyokuqondwa ngokuqinisekile ekutadisheni iSambulo—ukuthi ubudlelwano phakathi kukaNkulunkulu nabantu baKhe busondelene futhi buqinile.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Njengabake baba ngabaseLawodikeya, bayobe sebewubonile umumo wabo wobuLawodikeya, futhi sebebonile ukuthi ngokomoya babefile njengesiGodi samathambo omile; futhi ngenxa yobufakazi obuqondile obumayelana nesimo sabo esifile nesilahlekile, bayobona isidingo sabo sokuba baphile njengento eza kuqala.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

“Ukuvuselelwa kokumesaba uNkulunkulu kweqiniso phakathi kwethu kuyisidingo sethu esikhulu kunazo zonke nesiphuthuma kakhulu kunazo zonke. Ukukufuna lokhu kufanele kube ngumsebenzi wethu wokuqala.” Selected Messages, incwadi 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Isithembiso seBhayibheli sithi noma ubani ofunayo uyakuthola, bese uMoya oNgcwele emhola ukuba aqonde ukuthi yizincwadi zikaDaniyeli neSambulo eziletha imvuselelo edingekayo.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“Lapho thina njengabantu siqonda ukuthi le ncwadi isho ukuthini kithi, kuyobonakala phakathi kwethu imvuselelo enkulu.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Ukuphela kombono wokugcina kaDaniyeli, njengoba kuvezwe esahlukweni seshumi nambili, kukhomba okwenzeka okukuvezayo abantu bakaNkulunkulu besivumelwano bezinsuku zokugcina, njengoba bemelwe nguBelteshazari, evesini lokuqala lombono wokugcina. Lapho uDaniyeli, emelwe njengoBelteshazari, eqonda kokubili umbono wangaphakathi weminyaka eyizinkulungwane ezimbili namakhulu amathathu kanye nombono wangaphandle weminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Uqonda “into,” kanye “nombono.” Uqonda umbono we-chazon kanye nombono we-mareh. Uqonda ukunyathelwa phansi kwendlu engcwele nebutho, kanye nokubuyiselwa kwendlu engcwele nebutho. Uqonda kokubili imibono yoMfula i-Ulai kanye noMfula i-Hiddekel.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

“Kunesidingo sokufundwa okusondele kakhulu kweZwi likaNkulunkulu; ikakhulukazi uDaniyeli neSambulo kufanele kunakwe ngendlela engakaze ibonwe ngaphambili emlandweni womsebenzi wethu. Kungenzeka sibe nokuncane esikushoyo kwezinye izigaba maqondana namandla amaRoma kanye nobupapa; kodwa kufanele sibize ukunaka kulokho abaprofethi nabaphostoli abakubhalile ngaphansi kokuphefumulelwa nguMoya oNgcwele kaNkulunkulu. UMoya oNgcwele uzihlele kanjalo izinto, kokubili ekunikezweni kwesiprofetho nasezigamekweni ezichaziwe, ukuze kufundiswe ukuthi isikhonzi somuntu kufanele sigcinwe singabonakali, sifihlwe kuKristu, nokuthi iNkosi uNkulunkulu wezulu nomthetho waYo kufanele kuphakanyiswe. Funda incwadi kaDaniyeli. Khumbulani, iphuzu ngephuzu, umlando wemibuso emelwe khona. Bhekani osopolitiki, imikhandlu, amabutho anamandla, nibone ukuthi uNkulunkulu wasebenza kanjani ukuze ehlise ukuzidla kwabantu, abeke inkazimulo yabantu othulini….”

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

“Ukukhanya uDaniyeli akwamukela kuNkulunkulu kwanikezwa ngokukhethekile lezi zinsuku zokugcina. Imibono ayibona osebeni lwe-Ulayi nolweHidekeli, imifula emikhulu yaseShinari, manje isisendleleni yokugcwaliseka, futhi zonke izenzakalo ezabikezelwa zizofezeka maduzane.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

“Cabanga ngezimo zesizwe samaJuda ngesikhathi kunikezwa iziprofetho zikaDaniyeli.

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

“Masinike isikhathi esiningi ngokwengeziwe ekutadisheni iBhayibheli. Asiliqondi izwi ngendlela okufanele siluqonde ngayo. Incwadi yeSAmbulo iqala ngomyalelo oqondiswe kithi wokuba siqonde imfundiso equkethwe yiyo. ‘Ubusisiwe ofundayo, nalabo abezwayo amazwi alesi siprofetho,’ kumemezela uNkulunkulu, ‘abagcina nezinto ezilotshwe kuso; ngokuba isikhathi siseduze.’ Lapho thina njengabantu sesikuqonda ukuthi le ncwadi isho ukuthini kithi, kuyobonakala phakathi kwethu imvuselelo enkulu. Asiziqondi ngokuphelele izifundo esizifundisayo, naphezu komyalo esiwunikiweyo wokuba siyiphengulule futhi siyitadishe.”

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

“Esikhathini esedlule othisha bamemezele ukuthi uDaniyeli neSambulo bayizincwadi ezivalwe ngophawu, futhi abantu bazifulathele. Iveyili okuthe ngemfihlakalo yalo ebonakalayo lagcina abaningi bengaliphakamisi, isandla sikaNkulunkulu uqobo silisusile kulezi zingxenye zeZwi laKhe. Igama uqobo elithi ‘IsAmbulo’ liyaphikisa isitatimende sokuthi siyincwadi evalwe ngophawu. ‘IsAmbulo’ sisho ukuthi kukhona okubalulekile okwambulwayo. Amaqiniso ale ncwadi aqondiswe kulabo abaphila kulezi zinsuku zokugcina. Simi, iveyili isisusiwe, endaweni engcwele yezinto ezingcwele. Akumelwe sime ngaphandle. Kumelwe singene, hhayi ngemicabango enganaki, engenanhlonipho, hhayi ngezinyathelo eziphuthumayo, kodwa ngokuhlonipha nangokwesaba uNkulunkulu. Sesisondele esikhathini lapho iziprofetho zencwadi yeSambulo ziyogcwaliseka khona….”

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Sinemiyalo kaNkulunkulu nobufakazi bukaJesu Kristu, obungumoya wesiprofetho. Amagugu ayigugu elingenakulinganiswa atholakala eZwini likaNkulunkulu. Labo abahlola leli Zwi kufanele bagcine ingqondo icacile. Akufanele nanini bavumele inkanuko ephambukile ekudleni noma ekuphuzeni.”

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Uma benza lokhu, ingqondo iyodideka; bayokwehluleka ukuthwala ingcindezi yokumba ngokujulile ukuze bathole incazelo yalezo zinto ezihlobene nezigcawu zokugcina zomlando waleli zwe.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Lapho izincwadi zikaDaniyeli nezeSambulo seziqondwa kangcono, abakholwayo bayoba nokuhlangenwe nakho kwenkolo okuhluke ngokuphelele. Bayonikwa imibono enjalo yamasango avulekile ezulu kangangokuba inhliziyo nengqondo kuyothintwa ngumlingiswa okufanele bonke bawuthuthukise ukuze babone ubusisiwe obuyoba ngumvuzo wabahlanzekile ngenhliziyo.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“INkosi iyakubabusisa bonke abayofuna ngothobeko nangomnene ukuqonda lokho okwambulwa eSambulweni. Le ncwadi iqukethe okuningi okugcwele ukungafi nokugcwele inkazimulo, kangangokuthi bonke abayifundayo bayihlolisise ngokuzimisela bayamukela isibusiso esabekelwa labo ‘abezwa amazwi alesi siprofetho, futhi bagcine lezo zinto ezilotshwe kuso.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Kunento eyodwa okuyoqondakala ngokuqinisekile ekufundweni kweSambulo—ukuthi ukuxhumana phakathi kukaNkulunkulu nabantu baKhe kusondele futhi kuqondile.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Kubonakala ukuxhumana okumangalisayo phakathi kwendawo yonke yasezulwini naleli zwe. Izinto ezembulwa kuDaniyeli kamuva zapheleliswa yisambulo esanikezwa uJohane esiQhingini sasePatmosi. Lezi zincwadi ezimbili kufanele zicutshungulwe ngokucophelela. Kabili uDaniyeli wabuza wathi, Kuyakuba isikhathi esingakanani kuze kube sekupheleni kwesikhathi?”

“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Ngase ngizwa, kodwa angazanga ngiqonde; ngase ngithi, O Nkosi yami, kuyakuba yini ukuphela kwalezi zinto na? Yase ithi, 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 akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. Futhi kusukela esikhathini lapho umhlatshelo wansuku zonke uyakusithathwa khona, nesinengiso esichithayo simiswe, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Ubusisiwe olindayo, aze afinyelele ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Kepha wena hamba indlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, futhi ume esabelweni sakho ekupheleni kwezinsuku.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“KwakuyiNgonyama yesizwe sakwaJuda eyavula izimpawu zencwadi, yanika uJohane isambulo salokho okuyakuba khona kulezi zinsuku zokugcina.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“UDaniyeli wema esabelweni sakhe ukuze athwale ubufakazi bakhe obabubekwe uphawu kwaze kwaba sesikhathini sokuphela, lapho umyalezo wengelosi yokuqala kwakufanele umenyezelwe emhlabeni wethu. Lezi zindaba zibaluleke ngokungapheli kulezi zinsuku zokugcina; kodwa kuthi, nakuba ‘abaningi beyohlanzwa, benziwe mhlophe, futhi bavivinywe,’ ‘ababi bayokwenza okubi; futhi akekho kwababi oyakuqonda.’ Yeka ukuthi lokhu kuyiqiniso kangakanani! Isono siyiseqo somthetho kaNkulunkulu; futhi labo abangeke bamukele ukukhanya maqondana nomthetho kaNkulunkulu abayikuqonda ukumenyezelwa kwemiyalezo yengelosi yokuqala, eyesibili, neyesithathu. Incwadi kaDaniyeli yembulwa ekwambulweni kuJohane, futhi isiholela phambili iye ezigcawini zokugcina zomlando waleli zwe.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

“Abazalwane bethu bayokukhumbula yini ukuthi siphila phakathi kwezingozi zezinsuku zokugcina na? Fundani iSambulo sihambisana noDaniyeli. Fundisani lezi zinto.” Testimonies to Ministers, 112–115.