We will now begin to proceed through chapter eleven of Daniel.
Manje sizoqala ukuqhubeka ngesahluko seshumi nanye sikaDaniyeli.
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Nami futhi ngonyaka wokuqala kaDariyu umMede, mina ngema ukuze ngimqinise nokumsekela. Manje ngizakukukhombisa iqiniso. Bheka, kusazakuvela amakhosi amathathu ePheresiya; kanti elesine liyakuba nokuceba okukhulu kakhulu kunawo wonke; futhi ngamandla alo ngenxa yengcebo yalo liyakuvusa bonke ukuba bamelane nombuso waseGrisi. Kuyakuvela inkosi enamandla, eyakubusa ngokubusa okukhulu, yenze ngokwentando yayo. Kuthi lapho isivele, umbuso wayo uyakwephulwa, uhlukaniselwe emimoyeni emine yezulu; kodwa hhayi enzalweni yayo, futhi hhayi ngokombuso eyawubusayo; ngokuba umbuso wayo uyakusishulwa, unikezwe abanye ngaphandle kwalabo. Danieli 11:1–4.
Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.
UGabriyeli uqala ngokwazisa uDaniyeli ukuthi naye wasebenza noDariyu ngonyaka wakhe wokuqala, okuyiwona unyaka umshana kaDariyu, induna yakhe yempi, anqoba ngawo iBhabhiloni futhi abulala uBhelishasari. UDaniyeli wamukela lo mbono ngonyaka wesithathu kaKoresi, ngokwevesi lokuqala lesahluko seshumi, ngakho uGabriyeli uphawula kokubili uDariyu noKoresi njengezimpawu ezimelela “isikhathi sokuphela.” UBhelishasari neBhabhiloni kwanqotshwa ngumbuso wamaMede namaPheresiya ngonyaka ka-538 BC.
“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.
“UKoresi wavimbezela iBhabhiloni, ayithatha ngobuqili bempi ngo-538 BC, futhi ngokufa kukaBelishasari, owabulawa ngamaPheresiya, umbuso waseBhabhiloni waphela ukuba khona.” Uriah Smith, Daniel and the Revelation, 46.
In the year 538 BC, Daniel recorded chapter nine.
Ngonyaka ka-538 BC, uDaniyeli waloba isahluko sesishiyagalolunye.
“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.
“Umbono obhalwe esahlukweni esandulelayo [isahluko sesishiyagalombili] wanikezwa ngonyaka wesithathu kaBelishasari, ngo-538 BC. Ngawo lowo nyaka, owawungowokuqala kaDariyu futhi, kwenzeka izigameko ezilandiswa kulesi sahluko [isahluko sesishiyagalolunye].” Uriah Smith, Daniel and the Revelation, 205.
The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.
Ngomnyaka wokuqala kaDariyu, owawungunyaka wesithathu nowokugcina kaBelishasari, ngo-538 BC, iNkosi yajezisa izwe lamaKaledi, yalenza incithakalo.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Leli zwe lonke liyakuba yincithakalo nesimangaliso; futhi lezi zizwe ziyakukhonza inkosi yaseBhabhiloni iminyaka engamashumi ayisikhombisa. Kuyakuthi-ke, lapho sekugcwalisekile iminyaka engamashumi ayisikhombisa, ngijezise inkosi yaseBhabhiloni naleso sizwe, isho iNkosi, ngenxa yobubi bazo, kanye nezwe lamaKalediya, futhi ngilenze libe yincithakalo yaphakade. Jeremiya 25:11, 12.
In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.
Evesini leshumi, iNkosi isebenzisa igama elithi “emva,” lapho iholela esijezisweni saseBhabhiloni. “Emva” kokuba iBhabhiloni lenziwe incithakalo, iNkosi yayizokwenza umsebenzi wayo omuhle kubantu bakaNkulunkulu.
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.
Ngokuba itsho iNkosi ukuthi: Lapho sekuphele iminyaka engamashumi ayisikhombisa eBabiloni, ngiyakuninaka, ngenze kini izwi lami elihle, ngokubangela ukuba nibuyiselwe kule ndawo. Jeremiya 25:10.
The captivity of seventy years began in 606 BC.
Ukuthunjwa kweminyaka engamashumi ayisikhombisa kwaqala ngo-606 BC.
“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.
“Ekuqaleni kweminyaka engamashumi ayisikhombisa ngo-606 BC, uDaniyeli waqonda ukuthi manje yayisondela ekupheleni kwayo.” Uriah Smith, Daniel and the Revelation, 205.
The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.
Ukuthunjwa kweminyaka engamashumi ayisikhombisa kwaqala ngo-606 BC, kwaphela ngo-536 BC, okuyiminyaka emibili emva kokufa kukaBelshazzar nokuchithwa kweBabiloni ngo-538 BC. Kwakungunyaka wesithathu kaKoresi. UGabriyeli ubeka isiprofetho soMfula iHidekeli ngonyaka wesithathu kaKoresi, futhi uqala ukulandisa kwesahluko seshumi nanye ngokubhekisela onyakeni wokuqala kaDariyu, futhi ngokwenza kanjalo ukhomba iminyaka emibili ethile. U-538 BC no-536 BC kwakuyizikhathi ezimisiweyo zombili; u-538 BC wawuyisikhathi esimisiweyo sokuba isiprofetho seminyaka engamashumi ayisikhombisa siphethe, kanti u-536 BC kwakuyisikhathi sesiprofetho esimisiweyo lapho “emva” kuka-538 BC, iNkosi yayizokwenza umsebenzi waYo omuhle ngenxa yabantu baYo.
538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.
Unyaka ka-538 BC no-536 BC, yomibili iyizikhathi ezimisiweyo, futhi imelwe ngabantu ababili bomlando; oyedwa wayeyinkosi yokuqala yamaMede, kanti owesibili wayeyinkosi yokuqala yasePheresiya. Ukuphela kweminyaka engamashumi ayisikhombisa u-Israyeli ongokoqobo eyisithunjwa eBabiloni elingokoqobo, kwamele iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha u-Israyeli wokomoya eyisithunjwa eBabiloni elingokomoya, kusukela ngonyaka ka-538 AD kuze kube ngu-1798. Unyaka ka-1798 wawuyi“sikhathi esimisiweyo”, kwase kuqala-ke inkathi ekhonjwa ngokwesiprofetho ngokuthi “isikhathi sokuphela.” Unyaka ka-538 BC, no-536 BC, abethulwa “njengesikhathi esimisiweyo”, futhi uphawula ukuqala kwenkathi emelwe ngokuthi “isikhathi sokuphela.”
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ibandla likaNkulunkulu emhlabeni lalinjengoba impela lisekuthunjweni phakathi nalesi sikhathi eside sokushushiswa okungapheli, njengoba nje abantwana bakwa-Israyeli babethunjwe eBhabhiloni ngesikhathi sokudingiswa.” Prophets and Kings, 714.
All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.
Zonke iziprofetho ziqondisa ngokukhethekile kakhulu ezinsukwini zokugcina kunasezinsukwini ezazigcwaliseka kuzo okokuqala; ngakho-ke u-538 BC, nenkosi uDariyu, kanye no-536 BC, nenkosi uKoresi, bamele “isikhathi sokuphela” ngo-1989, futhi la makhosi amabili afanekisa uMongameli Reagan noMongameli Bush wokuqala. U-538 BC no-536 BC bamele uphawu lwendlela olugcwaliseka lapho zombili lezi zinsuku ziqondwa njengokumela uphawu lwendlela olulodwa. Uphawu lwendlela “lwesikhathi sokuphela” luqukethe izimpawu ezimbili, futhi ngezinye izikhathi, njengakuReagan nakuBush wokuqala, zombili izimpawu zigcwaliseka ngonyaka owodwa. Kodwa lokho kungukwehlukile emthethweni, ngoba uphawu lwendlela “lwesikhathi sokuphela” ngesikhathi sikaMose kwakuwukuzalwa kwabo bobabili u-Aroni noMose, okwehlukaniswa ngeminyaka emithathu. Emlandweni kaKristu, kwakuwukuzalwa kukaJohane uMbhapathizi noKristu okwehlukaniswa ngezinyanga eziyisithupha.
With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.
“Ngesikhathi sokuphela,” emlandweni womphikukristu kwakungo-1798 no-1799. INguquko yaseFrance iyisihloko sesiprofetho, futhi yaqala ngo-1789, yaqhubeka iminyaka eyishumi yaphela ngo-1799, ngesikhathi sayo esimisiwe, njengoba no-1798 kwakuyisikhathi esimisiwe. Ngokuhlangene kukhomba isilonda esibulalayo esanikezwa isilo, kanye nowesifazane owayesigibele futhi ebusa phezu kwesilo. UDariyu wayeyinkosi eyanqoba isitha sayo ngokungenisa ibutho layo “ngodonga”, futhi umelela uReagan, owanqoba isitha sakhe ngokuwisa udonga “lwekhethini lensimbi.” UKoresi umelela uBush wokuqala, ngokuba uKoresi waziwa ngokuthi uKoresi Omkhulu, kanti uGeorge Bush wokuqala unguBush omkhulu, futhi uBush wokugcina unguBush omncane.
Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”
Ngoba la makhosi amabili kanye nalezi zinsuku ezimbili azimelelayo empeleni kuwuphawu olulodwa. Esinye siphawula iminyaka engamashumi ayisikhombisa iBhabhiloni eyayizobusa. Leyo nkathi yeminyaka engamashumi ayisikhombisa yafinyelela esikhathini sayo esimisiwe ngo-538 BC futhi imelelwa nguDariyu. Ukuphelelwa kokuthunjwa kweminyaka engamashumi ayisikhombisa kwafinyelela esikhathini sakho esimisiwe ngo-536 BC futhi kumelelwa nguKoresi. Ngokuhlangene zimelela “isikhathi sokuphela,” lapho ukukhanya kwesiprofetho kufanele kwambulwe. Ngo-1798 ingelosi yokuqala yesAmbulo ishumi nane yafika “esikhathini sokuphela,” futhi uDade White uthi leyo ngelosi “yayingeyena omunye ngaphandle kukaJesu Kristu.”
In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.
Ngonyaka wesithathu kaKoresi, uMikhayeli, inkosana yabantu bakaNkulunkulu, kanye nengelosi enkulu ezingelosini, wehlela ukuba abhekane noKoresi futhi aqinise ukukhanya okwakuyoholela uKoresi ukuba amemezele owokuqala emithethweni emithathu eyayizovumela abantu bakaNkulunkulu ukuba babuyele eJerusalema, bakhe kabusha umuzi, indawo engcwele, nemigwaqo kanye nezindonga. Lowo msebenzi wawungumfuziselo womsebenzi wezingelosi zokuqala nezesibili, owaqala “ngesikhathi sokuphela” ngo-1798.
The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.
Ukwehla kukaMikayeli ngesikhathi sokuphela ezinsukwini zikaDariyu noKoresi kwamela ukufika kwengelosi yokuqala ngo-1798, futhi ndawonye kuphawula ukufika kwengelosi efanayo, “ngesikhathi sokuphela,” ngo-1989. U-1989 waqala inkathi “yesikhathi sokuphela,” futhi wawuyisikhathi esimisiwe futhi. Isikhathi esimisiwe sikhomba ukuphela kwesikhathi esingokwesiprofetho. Ukuhlubuka kwango-1863, e“Khadeshi” lokuqala lika-Israyeli wanamuhla ongokomoya, kwaba ukuqala kwenkathi yeminyaka eyikhulu namashumi amabili nesithupha eyaphela “ngesikhathi esimisiwe” ngo-1989. Ikhulu namashumi amabili nesithupha liyisishiyagalombili, noma ingxenye yeshumi, lamakhulu ayinkulungwane namakhulu amabili namashumi ayisithupha, futhi ekupheleni kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha ngo-1798, ukunyakaza kwengelosi yokuqala kwangena emlandweni. Ekupheleni kweminyaka eyikhulu namashumi amabili nesithupha, ngo-1989, ukunyakaza kwengelosi yesithathu kwangena emlandweni.
In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.
Evesini lokuqala lesahluko seshumi nanye sikaDaniyeli, uGabriyeli uqaphela ngokucophelela nangokunembayo ekuchazeni kwakhe ukuthi umlando omelwe lapho uqala ngoKoresi, ngesikhathi sokuphela ngo-1989. UKoresi Omkhulu lapho umele uBush omkhulu, oyolandelwa amakhosi amathathu, bese kulandela inkosi yesine eyoba nokuceba okukhulu kunabo bonke. Ngakho-ke, inkosi yesine ecebileyo, evusa bonke abaseGrisi, ingumongameli wesithupha kusukela ngo-1989.
In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.
Ezehlakalweni zesahluko seshumi, uDaniyeli uvezwa ekhala ngesililo; futhi kulokho okuhlangenwe nakho kwakhe kokulila uguqulwa abe sesimweni somfanekiso kaKristu, njengoba ebona umbono. Isikhathi sezinsuku ezingamashumi amabili nanye sokulila simelela isikhathi sokufa esiphetha ngokuvuka kwabafileyo. Esahlukweni seshumi, uMikayeli wehlile evela ezulwini; futhi kuJude seven, lapho ehla, uvusa uMose kwabafileyo. Esahlukweni seshumi nanye seSambulo uMose (kanye no-Eliya) babulewe, futhi bafile emgwaqweni izinsuku ezintathu nengxenye ezingokomfanekiso. Khona-ke uMose, (kanye no-Eliya) bavuswa kwabafileyo “yizwi elikhulu”.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Kwathi emva kwezinsuku ezintathu nengxenye umoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; kwase kwehlela ukwesaba okukhulu phezu kwalabo ababebabona. Bezwa izwi elikhulu livela ezulwini lithi kubo: Yenyukelani lapha. Bakhuphukela ezulwini ngefu; izitha zabo zababona. IsAmbulo 11:11, 12.
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
“Izwi elikhulu” elivusayo liyizwi lengelosi enkulu, futhi leyo ngelosi enkulu nguMikayeli.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Ngokuba iNkosi uqobo iyakwehla ivela ezulwini ngokumemeza okukhulu, nangezwi lengelosi enkulu, nangecilongo likaNkulunkulu; abafileyo kuKristu bayakuvuka kuqala. 1 Thesalonika 4:16.
The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.
Umlando lapho uMose no-Eliya bebulawa khona bese bevuswa, ungumlando wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Lowo mlando waqala ngoSepthemba 11, 2001 “ngezwi lokuqala” lengelosi yesAmbulo ishumi nesishiyagalombili, uDadewethu White alichaza njengelifikayo lapho izakhiwo ezinkulu zeDolobha laseNew York zidilizwa. “Izwi lesibili” lesAmbulo isahluko seshumi nesishiyagalombili lizwakaliswa emthethweni weSonto osuzayo maduze, lapho omunye umhlambi kaNkulunkulu ubizwa uphume eBhabhiloni. Yilowo mlando, umlando wokubekwa uphawu, lapho uDaniyeli emelwa khona njengoguqulelwa emfanekisweni kaKristu ngokubuka umbono we-“marah,” okuyindlela yesifazane yombono we-“mareh.” Ungumbono “obangelayo,” “obangela” ukuba umfanekiso obukwayo uveliswe kabusha kulabo abawubukayo.
That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.
Lowo mlando wokubekwa uphawu, nowokuguqulwa kukaDaniyeli esahlukweni seshumi, uhlanganisa ukwehla kukaMikayeli lapho evusa futhi eguqula labo abamelelwa nguMose, u-Eliya noDaniyeli. Ufeza ukuvuka kwabafileyo “ngezwi elikhulu” lengelosi enkulu, ngaleyo ndlela enikeza “izwi” lesithathu, phakathi kwezwi lokuqala nelokugcina, okuyizo zombili ezifanayo, ngokuba zombili ziyizwi lesAmbulo isahluko seshumi nesishiyagalombili. Izwi eliphakathi yilapho ukuhlubuka kumelwe khona, ngokuba lapho uMikayeli evusa uMose, akazange aphikisane noSathane, nakuba uSathane, umqalisi wokuhlubuka, wayekhona ukuba aphikise.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.
Kepha uMikayeli ingelosi enkulu, kwathi ekuphikisaneni noSathane ephikisana naye ngomzimba kaMose, akazange alokothe alethe phezu kwakhe icala lokumhlambalaza, kodwa wathi, INkosi mayikukhuze. Jude 7.
The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.
Ukuqala kwesikhathi sokubekwa uphawu esaqala ngoSepthemba 11, 2001, futhi esiphela ngomthetho weSonto osuzayo maduze, kuphawulwe ngesiginesha ethi “Iqiniso,” ngokuba phakathi naleso sikhathi, ngoJulayi 2023, izwi elikhulu lengelosi enkulu laqala umsebenzi wokuvusa abafileyo kuKristu, abakhetha ukuzwa izwi laKhe eliphakathi. Qaphela ukuthi u-2023 uza eminyakeni engamashumi amabili nambili emva kuka-2001, futhi amashumi amabili nambili ayingxenye yeshumi yamakhulu amabili namashumi amabili, okuwuphawu lwesixhumanisi phakathi kobuNkulunkulu nobuntu, futhi futhi kuwuphawu lokubuyiselwa.
In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.
NgoJulayi 2023, ingelosi enamandla engeyena omunye ngaphandle kukaJesu Kristu uqobo, futhi onguQiniso, futhi onguMikayeli, futhi ongu-Alfa no-Omega, yehla inomlayezo esandleni saYo. Incwadi encane esesandleni saYo iyileyo ngxenye kaDaniyeli eyayivalwe uphawu kwaze kwaba yizinsuku zokugcina.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Encwadini yesAmbulo kuhlangana zonke izincwadi zeBhayibheli, ziphinde ziphele khona. Nansi ingxenye ephelelisa incwadi kaDaniyeli. Enye iyisiprofetho; enye iyisambulo. Incwadi eyayivalwe ngophawu ayisiyo iSambulo, kodwa yileyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina. Ingelosi yayala yathi, ‘Kepha wena, Daniyeli, vala la mazwi, unamathisele incwadi uphawu, kuze kube sesikhathini sokuphela.’ Daniyeli 12:4.” Izenzo ZabaPhostoli, 585.
The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.
Ingxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina isahluko seshumi nanye. Yimavesi ayisithupha okugcina esahluko seshumi nanye, kodwa ngokucacile kakhulu, yimilando etholakala kuleso sahluko ephindwayo kulawo mavesi ayisithupha okugcina.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Asinaso isikhathi sokulahlekelwa. Izikhathi ezinzima ziphambi kwethu. Umhlaba uyanyakaziswa ngumoya wempi. Maduzane izigcawu zosizi ezakhulunywa ngazo eziprofethweni ziyokwenzeka. Isiprofetho esisesahlukweni seshumi nanye sikaDaniyeli sesicishe safinyelela ekugcwalisekeni kwaso okuphelele. Umlando omningi owenzekile ekugcwalisekeni kwalesi siprofetho uyophindwa.” Manuscript Releases, number 13, 394.
Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.
Ivesi leshumi nesithupha lesahluko seshumi nanye sikaDaniyeli, libonisa umlando ophindwa evesini lamashumi amane nanye, ngokuba kuleli vesi inkosi yasenyakatho imi ezweni elikhazimulayo. Umlando wevesi leshumi nesithupha ukhomba isikhathi lapho ujenene wamaRoma uPompey ethumba uJuda neJerusalema.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Kodwa lowo oza ukumelana naye uyakwenza ngokwentando yakhe siqu, futhi akekho oyokuma phambi kwakhe; futhi uyakuma ezweni elikhazimulayo, eliyakuqedwa ngesandla sakhe. Daniyeli 11:16.
I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.
Ngihlose ukusebenzisa leli vesi njengensika yokubambelela ekucabangeleni kwethu amavesi andulela leli vesi, ngakho-ke ngizobeka lokhu kuqonda kuqala. Sihlose ukubonisa ukuthi umlando olandela ukuhlukana kombuso ka-Alexander Omkhulu emavesini esithathu nesesine, uqala ngowe-1989, bese ukhomba impi yamanje yase-Ukraine, ukunqoba kukaPutin phezu kwamandla aseNtshonalanga, kanye nokwehlulwa kwakhe okulandela lokho, okuholela evesini leshumi nesithupha.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Yize iGibhithe sasingakwazi ukumelana no-Antiochus, inkosi yasenyakatho, no-Antiochus wayengeke akwazi ukumelana namaRoma, asefika manje amelene naye. Kwase kungasekho mibuso eyayisakwazi ukumelana nala mandla ayesakhula. ISiriya yanqotshwa, yabe isihlanganiswa nombuso wamaRoma, lapho uPompey, ngo-65 B.C., ephuca u-Antiochus Asiaticus impahla yakhe, futhi ehlisela iSiriya esimweni sokuba yisifundazwe samaRoma.”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Lawo mandla afanayo ayeyakuma futhi eZweni Elingcwele, alidle. IRoma yaxhumana nabantu bakaNkulunkulu, amaJuda, ngesivumelwano, ngowe-161 BC, kusukela kuleso sikhathi yaba nendawo evelele ekhalendeni lesiprofetho. Nokho, ayizange ithole igunya phezu kweJudiya ngokunqoba kwangokoqobo kwaze kwaba ngowe-63 BC; kwase kwenzeka kanje ngendlela elandelayo.
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Ekubuyeni kukaPompey emkhankasweni wakhe wokulwa noMithridates, inkosi yasePontus, kwakukhona izimbangi ezimbili, uHyrcanus no-Aristobulus, ezazibanga umqhele wakwaJudiya. Indaba yazo yethulwa phambi kukaPompey, owabona masinyane ukungabi nabulungisa kwezimangalo zika-Aristobulus, kodwa wafisa ukuhlehlisa isinqumo kulolu daba kuze kube ngemva komkhankaso wakhe ayewulangazelela kakhulu wokungena e-Arabiya, ethembisa ukuthi uyobe esebuya, alungise izindaba zabo ngendlela eyayiyobonakala ilungile futhi ifanele. U-Aristobulus, eqonda imizwa yangempela kaPompey, washesha wabuyela kwaJudiya, wahlomisa abantu bakhe, walungiselela ukuzivikela ngamandla amakhulu, ezimisele, naphezu kwazo zonke izingcuphe, ukugcina umqhele, ayebona kusengaphambili ukuthi wawuyonqunyelwa omunye. UPompey wamulandela eduze lowo obalekayo. Lapho esondela eJerusalema, u-Aristobulus, eseqala ukuzisola ngendlela yakhe yokwenza, waphuma wayomhlangabeza, wazama ukulungisa lolu daba ngokwethembisa ukuzithoba okuphelele nezizumbulu zemali. UPompey, emukela lowo mnikelo, wathuma uGabinius, ehola ibutho elithile lamasosha, ukuba ayokwamukela leyo mali. Kodwa lapho lowo mphathi omkhulu efika eJerusalema, wafica amasango evalelwe kuye, watshelwa phezu kwezindonga ukuthi umuzi wawungeke ume esivumelwaneni.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“UPompey, ukuze angakhohliswa ngaleyo ndlela engenakujeziswa, wabopha u-Aristobulus, ayemgcinile enaye, ngezinsimbi, wase ehlasela iJerusalema masinyane nalo lonke ibutho lakhe. Abalandeli baka-Aristobulus babefuna ukuvikela le ndawo; kanti abakaHyrcanus babefuna ukuvula amasango. Laba bokugcina, njengoba babebaningi futhi benqoba, uPompey wanikwa ukungena ngokukhululekile emzini. Khona-ke abalandeli baka-Aristobulus babuyela entabeni yethempeli, bezimisele ngokuphelele ukuvikela leyo ndawo njengoba nje noPompey wayezimisele ukuyinqoba. Ekupheleni kwezinyanga ezintathu kwenziwa isikhala odongeni esanele ukuba kuhlaselwe, futhi le ndawo yathathwa ngenkemba. Ekubulaweni okwesabekayo okwalandela, kwabulawa abantu abayizinkulungwane eziyishumi nambili. Kwakungumbono othinta inhliziyo, kuphawula isazi-mlando, ukubona abapristi, ababesematasa ngaleso sikhathi enkonzweni kaNkulunkulu, ukuthi ngezandla ezizolile nangokuzimisela okunganyakazi baqhubeka nomsebenzi wabo ojwayelekile, sengathi ababoni nhlobo isiphithiphithi esibi, nakuba nxazonke zabo abangane babo babenikelwa ekubulaweni, futhi nakuba kaningi igazi labo siqu lalixubana nelomhlatshelo yabo.”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.
“Eseyiqedile impi, uPompey wadiliza izindonga zaseJerusalema, wadlulisela amadolobha amaningana ekubusweni kwelaseJudiya wayowafaka ngaphansi kwalelaseSiriya, futhi wabeka intela kumaJuda. Kanjalo, ngokokuqala ngqá, iJerusalema labekwa ngokunqotshwa ezandleni alawo mandla ayeyobamba “izwe elihle” ngokubambelela kwawo kwensimbi aze alichithe nya.” Uriah Smith, Daniel and the Revelation, 259, 260.
We will continue this study in our next article.
Sizoqhubeka nalesi sifundo esihlokweni sethu esilandelayo.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
“Iqiniso lokuthi akukho mpikiswano noma ukuvungama phakathi kwabantu bakaNkulunkulu akufanele lithathwe njengobufakazi obuphelele bokuthi babambelele ngokuqinile emfundisweni eqondileyo. Kukhona isizathu sokwesaba ukuthi kungenzeka bangahlukanisi ngokucacile phakathi kweqiniso nephutha. Lapho kungaveli imibuzo emisha ngenxa yokuhlolwa kweMibhalo, lapho kungavuki ukwehluka kwemibono okuzoholela abantu ekuphenyeni iBhayibheli ngokwabo ukuze baqiniseke ukuthi banalo iqiniso, kuyakuba khona abaningi manje, njengasezikhathini zasendulo, abayakunamathela emasikweni bakhonze abangakwazi abakukhonzayo.”
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Ngibonisiwe ukuthi abaningi abathi banolwazi ngeqiniso lamanje abakakwazi abakukholwayo. Abaqondi ubufakazi bokholo lwabo. Abanakukubonga okufanele komsebenzi wesikhathi samanje. Lapho isikhathi sokuvivinywa sesifikile, kukhona abantu manje abashumayeza abanye abayokuthola, lapho behlola izikhundla abazibambayo, ukuthi ziningi izinto abangeke bakwazi ukunikeza isizathu esanelisayo ngazo. Kwaze kwaba yilapho bevivinywa ngaleyo ndlela lapho babengakwazi ukungazi kwabo okukhulu. Futhi baningi ebandleni abakuthatha kalula ukuthi bayakuqonda abakukholwayo; kodwa, kuze kuvele ukuphikisana, abakwazi ubuthakathaka babo. Lapho behlukaniswa nalabo abanokholo olufanayo futhi bephoqwa ukuba bame ngabanye, bebodwa, bachaze inkolelo yabo, bayomangala ukubona ukuthi imicabango yabo idideke kangakanani ngalokho ababekwamukele njengeqiniso. Impela, phakathi kwethu kube khona ukuchezuka kuNkulunkulu ophilayo nokuphendukela kubantu, kubekwa okobuntu esikhundleni sokuhlakanipha okungcwele.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“UNkulunkulu uyovusa abantu baKhe; uma ezinye izindlela zehluleka, izihlubuki ziyongena phakathi kwabo, ezizobasefa, zahlukanise amakhoba nokolweni. INkosi ibiza bonke abakholwa yizwi laYo ukuba bavuke ebuthongweni. Ukukhanya okuyigugu sekufikile, okufanele lesi sikhathi. Leli yiqiniso leBhayibheli, elibonisa izingozi eseziseduze kakhulu nathi. Lokhu kukhanya kufanele kusiholele ekutadisheni imiBhalo ngenkuthalo nasekuhlolisiseni ngokucophelela okukhulu izimfundiso esizibambayo. UNkulunkulu uthanda ukuba zonke izici nezimfundiso zeqiniso zicwaningwe ngokuphelele nangokuphikelela, ngomkhuleko nangokuzila ukudla. Abakholwayo akufanele baneliseke ngokusola nangemibono engacacile kahle ngalokho okwakha iqiniso. Ukukholwa kwabo kufanele kusekelwe ngokuqinile ezwini likaNkulunkulu ukuze kuthi lapho kufika isikhathi sokuvivinywa, futhi belethwa phambi kwemikhandlu ukuba baphendule ngokukholwa kwabo, bakwazi ukunikeza isizathu sethemba elikubo, ngobumnene nangokwesaba.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Vusani, vusani, vusani. Izihloko esizethula emhlabeni kumele kithi zibe iqiniso eliphilayo. Kubalulekile ukuthi ekulweleni izimfundiso esizibheka njengezihloko eziyisisekelo zokholo singalokothi sizivumele ukusebenzisa izizathu ezingazwakali ngokuphelele. Lezo zingase zibe namandla okuthulisa omphikisayo, kodwa azilihloniphi iqiniso. Kumele sethule izizathu eziqinile, ezingeke zithulise kuphela abaphikisi bethu, kodwa ezizokwazi ukumelana nokuhlolwa okusondele kakhulu nokucubungulayo kakhulu. Kulabo abazifundise ukuba ngabaphikisi ezimpikiswaneni kunengozi enkulu yokuthi abayikuphatha izwi likaNkulunkulu ngobuqotho. Ekubhekaneni nomphikisi kufanele kube ngumzamo wethu oqotho ukwethula izihloko ngendlela ezovusa ukuqiniseka engqondweni yakhe, kunokuba sifune kuphela ukunikeza okholwayo ukuzethemba.
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Noma ngabe kungakanani ukuqhubekela phambili komuntu ngokwengqondo, makangacabangi ngisho nomzuzwana owodwa ukuthi asikho isidingo sokuhlolisisa imiBhalo ngokujulile nangokuqhubekayo ukuze kutholakale ukukhanya okukhulu. Njengesizwe sibizelwe ngamunye ngamunye ukuba sibe abafundi besiprofetho. Kumelwe siqaphe ngokuzimisela okukhulu ukuze sikwazi ukuhlukanisa noma yimuphi umsebe wokukhanya uNkulunkulu ayosethulela wona. Kumelwe sibambe imisebe yokuqala yeqiniso; futhi ngokutadisha okuhambisana nomthandazo kungatholakala ukukhanya okucace kakhudlwana, okungalethwa phambi kwabanye.”
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.
“Lapho abantu bakaNkulunkulu bezizwa bekhululekile futhi benelisekile ngokukhanyiselwa kwabo kwamanje, singaqiniseka ukuthi Akayikubathokozela. Kuyintando Yakhe ukuthi bahlale beqhubekela phambili ukuze bemukele ukukhanya okwengeziwe nokulokhu kwanda okubakhanyiselayo. Isimo samanje sebandla asimthokozisi uNkulunkulu. Sekungenile ukuzethemba okuholele ekutheni bangasiboni isidingo seqiniso elengeziwe nokukhanya okukhulu. Siphila esikhathini lapho uSathane esebenza khona ngakwesokunene nangakwesokhohlo, phambi kwethu nangemuva kwethu; nokho thina njengabantu silele. UNkulunkulu uthanda ukuba kuzwakale izwi elivusa abantu Bakhe ukuba benze.” Testimonies, volume 5, 707, 708.