Incwadi KaDaniyeli - Inombolo Yesithathu

Okwamanje sikhuluma “ngezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha encwadini kaDaniyeli. Kufihlekile kulabo abakhethe ukuvala amehlo abo, kodwa kukhona kulabo abafisa ukubona. Sizoqala kuDaniyeli isahluko sesishiyagalombili, nevesi leshumi nantathu.

Ivesi liqala ngegama elithi “khona-ke,” futhi lenza umehluko phakathi kombono womlando wesiprofetho uDaniyeli asanda kuwubona emavesini ayishumi adlule. Ivesi lokuqala nelesibili lesahluko lichaza unyaka uDaniyeli awamukela ngawo umbono, futhi libuye likhombe ukuthi wawamukela ngasemfuleni i-Ulai. Kusukela evesini lesithathu kuze kufike evesini leshumi nambili, “ubona” umbono womlando wesiprofetho. “Khona-ke” “uzwa” ingxoxo yasezulwini equkethe umbuzo nempendulo. Evesini leshumi nanhlanu, uqala ukufuna ukuqonda ukuthi umbono womlando wesiprofetho ayesanda “kuwubona” wawumele ini. Kubaluleke kakhulu ukuqaphela umehluko phakathi kombono uDaniyeli “awubona” emavesini esithathu kuya kweleshumi nambili, nengxoxo yasezulwini, ayi“zwa”—ngokuba kuyimibono emibili ehlukene.

Umbuzo evesini leshumi nantathu uthi, “Kuyakuba yisikhathi esingakanani umbono,” futhi igama elihunyushwe ngokuthi “umbono” liyigama lesiHebheru elehlukile kunegama elihunyushwe ngokuthi “umbono” evesini leshumi nesithupha.

Ngokuhumusha amagama amabili ahlukene esiHeberu ngegama lesiNgisi elithi “vision,” “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha zaba “zifihlwe obala”. Abafundi beBhayibheli abaneliseka ukumane bathinte ingaphandle kuphela babheka la magama amabili ahlukene esiHeberu njengelilodwa, kodwa benza lokho ngokuzibeka engozini bona uqobo.

Siyaziswa ukuthi “lonke iqiniso linokuthwala kwalo” eZwini likaNkulunkulu, futhi uma sikhetha ukunganaki iqiniso lokuthi esahlukweni sesishiyagalombili kunamagama amabili ehlukene esiHeberu ahunyushwe ngokuthi “umbono,” sinesibopho sokuzilethela thina uqobo ubumpumputhe baseLawodikeya. Isaga sakudala sithi, “akukho abayizimpumputhe njengalabo abangafuni ukubona.”

Igama elithi “umbono” livela izikhathi eziyishumi esahlukweni sesishiyagalombili sikaDaniyeli, kodwa lezo zikhathi eziyishumi ziqukethe amagama amabili eBhayibhelini lesiHebheru ahlukene, futhi izincazelo zalawo magama azifani. Ukube ayeqonde into efanayo, uDaniyeli wayeyosebenzisa elilodwa kuphela kulawo magama kuzo zonke lezo zikhathi eziyishumi. UDaniyeli wabhala amagama amabili, ngoba ngalinye kulawo magama amabili linezincazelo zalo uqobo, futhi elinye limelela umbono uDaniyeli “awubona”, kanti elinye limelela umbono “awuzwa”. Evesini leshumi nantathu, igama elihunyushwe ngokuthi “umbono” lingu châzôn, futhi lisho “okubonwayo”, noma “umbono”, “iphupho” noma “isambulo”. Ngilibiza ngokuthi “umbono womlando wesiprofetho” ngokusekelwe encazelweni yalo nangendlela uDaniyeli alisebenzisa ngayo.

Evesini lokuqala, esahlukweni sesishiyagalombili sikaDaniyeli, uDaniyeli uthi, “kwabonakala kimi umbono,” kuthi evesini lesibili asho kabili ukuthi “ngabona embonweni.” Bese kuthi evesini leshumi nantathu kuphakanyiswe umbuzo othi, “uyakuba kude kube nini umbono?” Konke lokho kusebenzisa igama lesiHebheru elithi “châzôn.” Khona-ke evesini leshumi nanhlanu, sifika mhlawumbe esikhathini esibaluleke kunazo zonke lapho uDaniyeli asebenzisa khona lona lelo gama elifanayo, ngoba uthi, “lapho mina”…“sengiwubonile umbono, futhi ngafuna incazelo yawo.” Emva kokuba uDaniyeli ebone umbono we-châzôn, wafuna ukuqonda ukuthi wawusho ukuthini. Leli yiqiniso elinomthelela omkhulu ekufihlweni “kwezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha kuleso sahluko.

Uphinde asebenzise igama elithi châzôn emavesini ayishumi nesikhombisa nangamashumi amabili nesithupha. Igama elithi “umbono” livela izikhathi eziyishumi esahlukweni sesishiyagalombili sikaDaniyeli, futhi igama elithi châzôn limelela izikhathi eziyisikhombisa kulezo ziveleko. UDaniyeli usebenzisa elinye igama lesiHeberu elihunyushwa ngokuthi “umbono” izikhathi ezine. Lelo elinye igama lesiHeberu ngu-mar’eh, futhi lisho “ukubonakala”.

I-châzôn itholakala kasikhombisa kuDaniyeli isahluko sesishiyagalombili, kanti i-mar’eh itholakala kane, futhi ndawonye zimelela izikhathi eziyishumi lapho igama lesiNgisi elithi “vision” livela khona kuDaniyeli isahluko sesishiyagalombili. Isikhombisa kuhlanganiswe nokune kuyishumi nanye, ngokuba kwesinye sezikhathi uDaniyeli asebenzisa ngazo igama elithi mar’eh, lahunyushwa njengoba nje lichaziwe, ngoba evesini leshumi nanhlanu, lapho uDaniyeli “efuna incazelo” yombono we-châzôn womlando wesiprofetho, “kwema phambi” kwakhe “okunokubonakala komuntu.” Igama elithi “ukubonakala” lingu-mar’eh. Ngakho-ke, i-mar’eh isetshenziswe nguDaniyeli kane kuDaniyeli 8, futhi ihunyushwe kanye ngokuvumelana nencazelo yayo eyinhloko ethi “ukubonakala,” kanti kwezinye izikhathi ezintathu ihunyushwe ngokuthi “vision.”

Angiphakamisi kugxeka amadoda ahumusha iBhayibheli le-King James. Nokho, kufanele kuqashelwe ukuthi evesini leshumi nantathu kutholakala ukuphela kwegama elengeziwe eBhayibhelini le-King James (umhlatshelo), okuthi ugqozi lukhulume ngokuqondile ukuthi “aluyona ingxenye yombhalo.” Ugqozi luqhubeka luthi lelo gama elengeziwe “lalengezwe ukuhlakanipha kwabantu.” Kuleso sahluko sona leso, amagama amabili ahlukene esiHeberu womabili ahunyushwe ngegama elifanayo lesiNgisi. Isizathu esenza kube yimpoqo ukuqaphela umehluko phakathi kwala magama amabili sibaluleke ngokujulile.

Njengoba uDaniyeli “efuna incazelo” “yombono we-châzôn” ayesanda “kuwubona,” uKristu wazisa uGabriyeli ukuba “enze” uDaniyeli aqonde “umbono we-mar’eh” ayesanda “ukuwuzwa”. UDaniyeli wayefuna ukuqonda umbono womlando wesiprofetho, kodwa uKristu, owayechazwe evesini leshumi nantathu njengoPalmoni (lowo ongcwele othile owakhuluma), wayala uGabriyeli ukuba enze uDaniyeli aqonde “umbono we-mar’eh”, hhayi “umbono we-châzôn”. Emavesini eleshumi nanhlanu neleshumi nesithupha, injongo eshiwo ngoGabriyeli ingukuthi enze uDaniyeli aqonde “umbono we-mar’eh”, okuyilo gama elihunyushwe ngokuthi “umbono” elisho “ukubonakala,” hhayi umbono womlando wesiprofetho uDaniyeli ayefuna ukuwuqonda. Ngaphandle kokuqaphela umsebenzi uGabriyeli awawabelwa, “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha zifihlekile zisobala.

Evesini lamashumi amabili nesithupha, womabili amagama esiHeberu ahunyushwa ngokuthi “umbono” atholakala kulelo vesi elifanayo, futhi lelo vesi liba ngelinye lamakhiyi ayinhloko okuvula iqiniso lobufakazi bukaDaniyeli “bezikhathi eziyisikhombisa.”

Evesini lamashumi amabili nesithupha, “umbono wokuhlwa nokusa” ungumbono we-mar’eh, okusho “ukubonakala”; kodwa umbono okwakufanele “uvalwe” ungumbono we-châzôn womlando wesiprofetho. Inkulumo ethi “ukuhlwa nokusa” iyona ehlukanisa futhi ebonakalisa umehluko phakathi kwale mibono emibili. Lokhu ikwenza ngomunye futhi umfanekiso wesici sobuntu ekukhiqizweni kweBhayibheli. Leso sici sobuntu sasihlanganisa kokubili abaprofethi ababhala amazwi eBhayibheli, kodwa futhi nalabo abalihumusha iBhayibheli. IBhayibheli, njengakuKristu, limelela inhlanganisela yobunkulunkulu nobuntu. Lobu buntu behla ngomlando, kusukela ku-Adamu ngemva kokona kwakhe kuye kulabo ababhala futhi bahumusha iBhayibheli. UKristu neBhayibheli kokubili kuyiZwi likaNkulunkulu, futhi iZwi likaNkulunkulu limsulwa, ngoba ubunkulunkulu baleyo nhlanganisela babuhlale bunqoba noma yimiphi imingcele eyayikhona enyameni.

Inkulumo ethi “ukuhlwa nokusa” itholakala ngokuphindaphindiwe eZwini likaNkulunkulu, futhi ngaso sonke isikhathi ihunyushwa ngokuthi “ukuhlwa nokusa,” njengoba kunjalo evesini lamashumi amabili nesithupha, nanjengoba ihunyushwa kanjalo kaningi endabeni yokudala kuGenesise ethi ngokuphindaphindiwe, “kwaba ukuhlwa, kwaba ukusa….” Empeleni, futhi iqiniso ngalinye linomthelela walo (futhi leli qiniso libalulekile ukuba liqondwe), indawo okuwukuphela kwayo eBhayibhelini lapho inkulumo ethi “ukuhlwa nokusa” ingahunyushwa ngokuthi “ukuhlwa nokusa” (njengoba kunjalo evesini lamashumi amabili nesithupha), kusevesini leshumi nane likaDaniyeli isahluko sesishiyagalombili. Lapho, futhi lapho kuphela, eZwini likaNkulunkulu ibinzana elithi “ukuhlwa nokusa” lihunyushwa ngokuthi nje “izinsuku.”

Amavesi ayishumi nambili kamuva, esahlukweni esifanayo sikaDaniyeli, ibinzana lesiHebheru elithi “kusihlwa nasekuseni” lihunyushwa ngendlela elihlala lihunyushwa ngayo ngaso sonke isikhathi; kodwa evesini eliyinsika emaphakathi nesisekelo sobu-Adventist, lelo binzana limane lihunyushwe ngokuthi “izinsuku.” Yiliphi ithonya elaholela abahumushi beBhayibheli i-King James ukuba benze ukuphikisana okusobala kangaka? Babelihumushe lelo binzana evesini lamashumi amabili nesithupha ngokuvumelana nakho konke okunye ukuvela kwalo kuyo yonke enye indawo yeBhayibheli. Kodwa amavesi ayishumi nambili ngaphambi kwevesi lamashumi amabili nesithupha, evesini leshumi nane, ubuntu babo babeka umehluko okhethekile phezu kwempendulo yombuzo wevesi leshumi nantathu. Futhi umbuzo wevesi leshumi nantathu wawuhlanganisa lelo gama elilodwa elithi (umhlatshelo), okwakungafanele lenezelwe eBhayibhelini. UNkulunkulu wayefuna ivesi leshumi nane livelele ngendlela ejule kakhulu futhi ehlukile ngokukhethekile. Ngokwenza kanjalo, wabuye waveza lokho uGabriyeli ayeyalwe ukuba aqondise uDaniyeli ukuba akuqonde.

Evesini yeshumi nesithupha, uJesu wayala uGabriyeli ukuba enze uDaniyeli aqonde umbono we-mar’eh, naphezu kweqiniso lokuthi uDaniyeli wayefuna ukuqonda umbono we-châzôn womlando wesiprofetho. Ivesi lamashumi amabili nesithupha lithi “umbono wakusihlwa nowasekuseni owakhulunywa” “wawuyiqiniso.” Umbono we-châzôn wawuyisibonakaliso sesiprofetho “esabonwa”, kodwa umbono we-mar’eh “wakhulunywa,” ngokuba wawushiwo. Wakhulunywa evesini leshumi nane lapho uPalmoni ethi “kuze kube yizinkulungwane ezimbili namakhulu amathathu zokuhlwa nokusa; khona-ke indawo engcwele iyakuhlanzwa.” Ivesi lamashumi amabili nesithupha lisebenzisa inkulumo ethi “ukuhlwa nokusa,” njengoba liwukhomba njengombono “owakhulunywa” ukuze kuvezwe umehluko phakathi kwale mibono emibili esahlukweni sesishiyagalombili sikaDaniyeli. Umbono womlando wesiprofetho uDaniyeli “awubona”, futhi uDaniyeli ayefisa ukuwuqonda, wawuhlukile embonweni “owakhulunywa” uDaniyeli “awuzwa”. Okubaluleke kakhulu, umbono uDaniyeli “awuzwa” yiwo umbono uGabriyeli ayemelwe ukumnika ukuqonda ngawo uDaniyeli.

Ubuntu obabambiqhaza ekulobeni iBhayibheli eliNgcwele baqopha igama elithi “umbono” izikhathi eziyishumi esahlukweni sesishiyagalombili sikaDaniyeli, futhi ngokwenza kanjalo bafihla umehluko phakathi kombono “owabonwayo” nomunye umbono “owazwakalayo”. Ngokwenza lokho, bafiphaza ukugcizelela okukhombisa ukuthi inhloso kaKristu yayiwukuba uDaniyeli aqonde umbono ayewuzwile, ngaphezu kokuqonda umbono ayewubonile. Manje sesingase sicabangele lokho uGabriyeli akwenzayo ukuze agcwalise umsebenzi awawabelwa.

UGabriyeli manje useqala umsebenzi wakhe wokwenza uDaniyeli aqonde umbono wezinkulungwane ezimbili namakhulu amathathu zokuhlwa nokusa, oyiqiniso. Kuqala uyamtshela ukuthi umbono womlando wesiprofetho, umbono we-châzôn, wawuyoba “ngesikhathi sokuphela.” Khona-ke, ngesikhathi uDaniyeli esesebuthongweni besiprofetho, uGabriyeli wamthinta uDaniyeli wamisa waqonda. Uyamazisa, “Ngiyakwenza wazi.”

Yilokho uPalimoni (uKristu) ayetshele uGabriyeli ukuba akwenze, lapho ethi, “Gabriyeli, yenza lo muntu aqonde umbono we-mar’eh” wokuhlwa nezinsuku zasekuseni. UGabriyeli uthi uzokwenza uDaniyeli “azi okuyakuba khona ekupheleni kokucasuka.” Nakho-ke! Nansi “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha! Kufihlwe yilo kanye iqhinga lokuprofetha uGabriyeli ayekade eholele abaprofethi ukuba balifakazele ngokuphindaphindiwe futhi balisebenzise emibhalweni yabo! Lelo qhinga lithi “umugqa phezu komugqa, lapha okuncane nalapho okuncane”.

Encwadini ethi “Thoughts on Daniel and the Revelation”, ka-Uriah Smith (okufanele bonke ama-Adventist, ngisho nabomakhelwane babo, bayijwayele), uSmith uphawula ngamavesi eshumi nesikhombisa kuya kweleshumi nesishiyagalolunye esahlukweni sesishiyagalombili sikaDaniyeli:

“Intukuthelo” uSmith ayikhombayo yaqala ngesikhathi uManase ethunjelwa eBabiloni ngama-Asiriya ngo-677 BC. Ngeshwa, uSmith uthatha ukugumbuqelwa kukaZedekiya ngo-586 BC akubeke njengesiqalo sesikhathi “sentukuthelo” sevesi leshumi nesishiyagalolunye. USmith kalokothi abhekane nalokho okushiwoyo ukuthi leli vesi lithi “ukuphela kokugcina kwentukuthelo.” Ukuphatha njengokungathi kumane kuyisisho esithi “intukuthelo,” nakuba-ke uma kukhona “ukuphela kokugcina” kwentukuthelo, uhlelo lolimi nomqondo kudinga ukuthi kube khona futhi okungenani “ukuphela kokuqala” kwentukuthelo. USmith wayazi ukuthi iminyaka engamashumi ayisikhombisa yokuthunjwa yaqala ngokuhlasela kokuqala kukaNebukhadinezari uJehoyakimi ngo-606 BC, kodwa wanquma ukuthi ukuqala kwesikhathi sentukuthelo kwakungokokuhlasela kwesithathu kukaNebukhadinezari, okwenziwa kuZedekiya, inkosi yokugcina yakwaJuda.

USmith waqonda ngokunembile “ukufutheka” kwevesi leshumi nesishiyagalolunye njengenkathi yesikhathi. Waqonda ngokunembile leyo nkathi njengokunyathelwa phansi kwendlu engcwele nebutho, ngokuvumelana noDaniyeli isahluko sesishiyagalombili ivesi leshumi nantathu, futhi waqonda ngokunembile iphuzu lokuphela njengo-Okthoba 22, 1844.

USmith wayeqinisile ngokwengxenye, kodwa wageja iqiniso ngokwenza lokho okwakuyisici esivelele sokusebenzisa kwakhe iziprofetho. Wavumela umlando ukuba uqondise ukuchaza kwakhe izwi lesiprofetho, esikhundleni sokuvumela izwi lesiprofetho ukuba liqondise ukuqonda kwakhe umlando. Uma sivumela iBhayibheli ukuba lichaze umlando wesiprofetho, khona-ke siba nolwazi oluqondile lokusondela emlandweni.

IBhayibheli lifundisa ukuthi lowo umuntu anqotshwa nguye, ungumkhonzi walowo muntu.

UManase wathunjelwa eBabiloni ngo-677 BC. Kulapho uJuda anqotshwa khona futhi walethwa ebugqilini. Leli yilo iphuzu lokuqala elimelwe kuzo zombili izichasiso zika-1843 nezika-1850, uDade White azigunyaza njengezilungile. USmith uqala ukunyathelwa phansi kukaDaniyeli isahluko sesishiyagalombili, nevesi leshumi nantathu, ngoZedekiya, inkosi yokugcina yakwaJuda. UZedekiya wayengukuphela kwesahlulelo esasiqhubeka kancane kancane, hhayi ukuqala kwaso. UDade White ukhomba ukuthi ukuthunjwa kukaManase eBabiloni kwakuyi-“earnest” lalokho okwakuzofika. I-“earnest” iyinkokhelo yesandulela, futhi iphawula ukuqala kokuthengwa okunezinye izinkokhelo ezizolandela.

UManase wamaka “isibambiso” esaqalisa “isiqalekiso” se “zikhathi eziyisikhombisa,” esasiyiso “isikhwele” sokugcina; ngokuba “isikhwele” sokuqala sase siqalile kakade lapho umbuso wasenyakatho uthunjelwa ekudingisweni ngo-723 BC. Khona-ke ekugumbuqelweni kukaJehoyakimi, lapho uDaniyeli ethunjelwa ekudingisweni, kwaqala iminyaka engamashumi ayisikhombisa yokuthunjwa uJeremiya ayikhomba, ngo-606 BC. Ngemva kwamakhosi amabili emva kukaJehoyakimi, iJerusalema labhujiswa, futhi inkosi yokugcina yakwaJuda, uZedekiya, yabukela lapho amadodana ayo ebulawa phambi kwayo, yase iphumputhekiswa, yathathwa yasiwa ekuthunjweni eBabiloni.

USmith wabeka konke ukwahlulela okuqhubekela phambili kuZedekiya futhi wasebenzisa ukwahlulelwa kukaZedekiya njengombhalo wobufakazi wokusekela umcabango wakhe. Ukwahlulelwa kukaZedekiya, owayeyi“nkosana embi nengcolile,” kwaveza ukuthi umqhele wakwaJuda wawuzosuswa kuze kufike uKristu ukuze amise umbuso. USmith wathi, “bangaphansi kwamandla omhlaba, futhi bayohlala benjalo kuze kube isihlalo sobukhosi sikaDavide simiswa futhi,—kuze kufike Lowo oyindlalifa yaso efaneleyo, uMesiya, iNkosana yokuthula, bese sinikwa yena.” Ngo-Okthoba 22, 1844, ekugcwalisekeni kukaDaniyeli isahluko sesikhombisa, namavesi eshumi nantathu neshumi nane, uKristu, omelwe njengeNdodana yomuntu, weza phambi kukaYise ukuze amukele umbuso.

USister White uyaqinisekisa ukuthi uDaniyeli isahluko sesikhombisa, namavesi eshumi nantathu neshumi nane, agcwaliseka ngo-Okthoba 22, 1844.

USmith akazange akhulume ngengxenye eyinhloko “yesiphetho sokugcina sentukuthelo.” Wagwema umgomo weBhayibheli owabonisa ukuthi uJuda wanqotshwa ngesikhathi sikaManase, nokuthi ukuthunjwa okwaqala amakhosi amabili ngaphambi kukaZedekiya, nakho kwakubonisa ukuthi uJuda wayesevele engaphansi kweBhabhiloni, ngaphambi kokuba uZedekiya ahlangabezane nesiphetho sakhe. Ngenxa yalezi zinto ezisobala azishiya ngaphandle, wayesasho nokho ukuthi, “nansi inkathi yentukuthelo kaNkulunkulu ngokumelene nabantu bakhe besivumelwano; inkathi lapho indlu engcwele nebandla kuyakunyathelwa phansi.” Ngakho-ke, uqondanisa ngokuqondile “inkathi yentukuthelo kaNkulunkulu” noDaniyeli isahluko sesishiyagalombili, kanye nombuzo wevesi leshumi nantathu othi “kuze kube nini.” Impendulo esevesini leshumi nane yayiwukuthi kuze kube ngu-October 22, 1844.

Ukuhlakazeka kuya ebugqilini baseBabiloni kwakuwumlando oqhubekayo oqala ngo-677 BC, waqhubeka kwaze kwaba ngu-1844. Leso sikhathi silingana neminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, okuyiyona, ngokusobala, “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Ukuphela kwaleyo nkathi ngo-Okthoba 22, 1844 kwanika uDaniyeli ufakazi wesibili mayelana “nombono we-mar’eh” wezinkulungwane ezimbili namakhulu amathathu zokuhlwa nokusa.

UGabriyeli watshelwa ukuba enze uDaniyeli aliqonde lelo mbono, futhi lokho uGabriyeli akwenza kwakuwukunikeza ubufakazi besibili bosuku lokuphela luka-22 Okthoba 1844. Akagcinanga ngokunikeza ubufakazi besibili bokumisa usuku lokugcwaliseka kwazo zombili iziprofetho zesikhathi, kodwa futhi, njengoba uSmith aphawula ngokunembile, isikhathi esihlotshaniswa nalobo bufakazi besibili obuphathelene no-1844 sasikhonjisiwe evesini leshumi nantathu njengenkathi lapho indawo engcwele kanye nebutho kwakuyonikelwa ukuba kunyathelwe phansi. Umbuzo osevesini leshumi nantathu uthi: “Kuyakuba isikhathi esingakanani umbono mayelana nomhlatshelo wansuku zonke, kanye nesiphambeko sencithakalo, sokuba kokubili indawo engcwele kanye nebutho kunikelwe ukuba kunyathelwe phansi?” Leso sikhathi kwakuyizi-“zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.

Lokho uSmith angakubonanga, noma agwema ukukukhomba, kwakuwukuthi “ukuthukuthela” kwevesi leshumi nesishiyagalolunye kwakuyiso “isiphetho sokugcina” salokho kuthukuthela. Uma kukhona “okokugcina”, khona-ke kukhona futhi “okokuqala”, futhi uDaniyeli ukhomba ukuthi “ukuthukuthela kokuqala” kwaphela nini, esahlukweni seshumi nanye. Ukhomba ubuPapa bubusa ngezikhathi zobuMnyama, futhi uthi ubuPapa babuyophumelela kuze kube yilapho ukuthukuthela sekufeziwe, noma sekuphelile.

Ivesi lamashumi amathathu nesithupha liqondwa kabanzi njengelivesi umphostoli uPawulu alichaza ngokufingqiwe encwadini yakhe yesibili ayibhalela abaseThesalonika.

“Umuntu wesono” kaPawulu, ongokanye “indodana yokubhujiswa,” “ophikisa futhi eziphakamisa ngaphezu kwakho konke okubizwa ngokuthi nguNkulunkulu, noma okukhonzwayo,” futhi uyilo “inkosi” “eyakwenza ngokwentando yayo; futhi iyakuziphakamisa, izenze nkulu ngaphezu kwabo bonke onkulunkulu.” Zombili lezi zindima zibhekisela kupapa waseRoma. UDaniyeli ubhala ukuthi upapa wayeyakuphumelela, okusho ukuqhubekisela phambili, kuze kube “ukutukuthela sekufezekile.” Lokho kutukuthela evesini lamashumi amathathu nesithupha kwakube “kunqunyiwe.” Igama elithi “kunqunyiwe” lisho “ukulimaza”.

Ubupapa bamukela “isilonda sabo esibulalayo” ngo-1798, futhi ngaleso sikhathi “ukuthukuthela kokuqala” kwase kufezekile noma sekuphelisiwe. Igama elithi “feza” lisho ukuphelisa noma ukuyeka. Ukuphela “kokuthukuthela” esahlukweni sesishiyagalombili, nasevesini leshumi nesishiyagalolunye, kwakhomba ukuphela kwesikhathi lapho indlu engcwele nebutho kwakuzonyathelwa phansi. Kwaphela ngo-1844, kodwa “ukuthukuthela” “kokuqala” kwaphela ngo-1798.

“Intukuthelo yokugcina” yaphela ngo-1844, eminyakeni eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ngemva kokuba inkosi uManase ithunjelwe eBabiloni ngama-Asiriya ngo-677 BC. “Intukuthelo yokuqala” yaphela ngo-1798, eminyakeni eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ngemva kokuba umbuso wasenyakatho wakwa-Israyeli uthunjelwe ebugqilini ngama-Asiriya ngo-723 BC.

Kuningi okusamele kushiwo mayelana “nezikhathi eziyisikhombisa” ezifihlekile encwadini kaDaniyeli, futhi sizokhuluma ngalokho esihlokweni sethu esilandelayo.