Article

# The Book of Daniel - Number Eighteen

Incwadi kaDaniyeli - Inombolo Yeshumi Elinesibhozo

The Hour

Iyure

Author

Jeff Pippenger

Published

December 13, 2023

Formats

PDF
Word
Song MP3

Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.

Impefumlelo icacile ukuba isahluko sesithathu sikaDaniyeli simela umthetho weCawa eUnited States. KuIsaya isahluko samashumi amabini anesithathu, ihenyukazi laseTire, elenza uhenyuzo nookumkani behlabathi, lilo ihenyukazi leSityhilelo elenza uhenyuzo nookumkani behlabathi. KwiSityhilelo ishumi elinesixhenxe, elo henyukazi libhalwe ebunzi balo ukuthi, IBhabhiloni Enkulu.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.

> Kwaye umfazi wayembethe ezimfusa nezibomvu, yaye ehonjiswe ngegolide nangamatye anqabileyo neeperile, ephethe indebe yegolide esandleni sakhe, izele zizinto ezicekisekayo nokungcola kohenyuzo bakhe; Kwaye ebunzini bakhe kwakubhalwe igama elithi, IMFIHLAKALO, IBHABHILONE ENKULU, UNINA WAMAHENYUKAZI NOWEZINTO EZICEKISEKAYO ZOMHLABA. ISityhilelo 17:4, 5.

Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.

Phambi ko-1950, izichazi-magama zesiNgesi zazichaza ngokuchanekileyo umfazi omelwe kwezi ndinyana zimbini njengokuba iyiyo iCawa yamaRoma Katolika. Ihlabathi lonke lalisazi, emva kwamaXesha oBumnyama eentshutshiso zamaKatolika ezafezekiswa ukususela ku-538 kude kube ngu-1798, ukuba iCawa yaseRoma yayilihenyukazi elenza uhenyuzo nookumkani behlabathi. ISibhengezo seNkululeko sayilwa njengokwala ulawulo lobuKatolika kwanalo nolawulo lookumkani basemhlabeni ababeqambe ubudlelwane obungcwele nengengcwele kunye nelo henyukazi. UIsaya isahluko samashumi amabini anesithathu uchaza ukuba elo henyukazi laliya kulityalwa. Awusoze uyifumane inkcazo yehenyukazi leSityhilelo seshumi elinesixhenxe njengeCawa yamaKatolika nakweyiphi na iinjini zokukhangela zale mihla, kuba iLizwi likaThixo alinakuze lisilele, yaye iLizwi likaThixo lithi lona laliya kulityalwa.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.

> Kothi kuya kuthi ngaloo mini iTire ilityalwe iminyaka emashumi asixhenxe, ngokwemihla kakumkani omnye; emva kokuphela kweminyaka emashumi asixhenxe iTire iya kuvuma njengonongogo. Thabatha uhadi, ujikeleze umzi, wena nongogo ubulityelwe; dlala kamnandi, vuma iingoma ezininzi, ukuze ukhunjulwe. Kothi ke emva kokuphela kweminyaka emashumi asixhenxe, uYehova ayivelele iTire, ize ibuyele emvuzweni wayo, ihenyuze nazo zonke izikumkani zehlabathi phezu kobuso bomhlaba. Ke urhwebo lwayo nomvuzo wayo ziya kuba bubungcwele kuYehova; akuyi kugcinwa buncwane, kungabekwa bucala; kuba urhwebo lwayo luya kuba lolwabo bahlala phambi koYehova, ukuze badle bahluthe, babe nesambatho esihlala sihleli. Isaya 23:15–18.

God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.

Ilizwi likaThixo alize lisilele, yaye ukususela ngowe-1798, ihenyukazi lalityelwayo, kodwa ngemihla yokugqibela liya kukhunjulwa. Likhunjulwa xa iSabatha kaThixo yosuku lwesixhenxe ihlaselwa, yaye ngulo mthetho mnye kwiMithetho eliShumi, owawusoloko umele ukukhunjulwa. Likhunjulwa xa lithabatha uhadi lwalo, lijikeleza isixeko, lize lenze iingoma ezimnandi neengoma ezininzi. Licula iingoma zalo ekupheleni kweminyaka engamashumi asixhenxe, eyimihla yokumkani omnye. Ukumkani, ngokukaDaniyeli isahluko sesibini, bubukumkani.

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Naphi na apho kuhlala khona oonyana babantu, amarhamncwa asendle neentaka zezulu uzinikile esandleni sakho, wakwenza umlawuli phezu kwazo zonke. Wena uyile ntloko yegolide. Daniyeli 2:38.

A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.

“Intloko,” okanye “ukumkani,” zombini ziyimiqondiso yobukumkani. Ubukumkani obumelwe “ziintsuku zokumkani omnye,” yi-United States. I-United States yaqalisa ulawulo lwayo lwesiprofeto njengesilo sasemhlabeni xa inxeba elibulalayo lanikelwa kwihenyu yaseBhabheli ngowe-1798. Iyaqhubeka njengobukumkani besithandathu besiprofeto seBhayibhile kude kube ngumthetho weCawa. Ubukumkani bokoqobo besiprofeto seBhayibhile obalawula ngenene iminyaka engamashumi asixhenxe yayiyiBhabheli.

> Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. 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 25:9–12.

> Khangelani, ndiya kuthumela ndithabathe zonke iintsapho zasentla, utsho uYehova, noNebhukadenetsare ukumkani waseBhabheli, umkhonzi wam, ndibazise phezu kweli lizwe, naphezu kwabemi balo, naphezu kwazo zonke ezi ntlanga ezijikelezileyo, ndibatshabalalise kanye, ndibenze into eyothusayo, nento yokugculelwa, nenkangala ezingunaphakade. Kanjalo ndiya kubasusela ilizwi lokuhleka, nelizwi lovuyo, ilizwi lomyeni, nelizwi lomtshakazi, isandi samatye okusila, nokukhanya kwesibane. Eli lizwe lonke liya kuba yinkangala, nento eyothusayo; ezi ntlanga ziya kukhonza ukumkani waseBhabheli iminyaka emashumi asixhenxe. Kothi ke, xa iminyaka emashumi asixhenxe izalisekile, ndohlwaya ukumkani waseBhabheli, nolo hlanga, utsho uYehova, ngenxa yobugwenxa babo, nelizwe lamaKaledi, ndilenze iinkangala ezingunaphakade. Yeremiya 25:9–12.

Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.

IBhabhiloni yokoqobo yalawula iminyaka engamashumi asixhenxe, ifuzisela ubukumkani bemihla yokugqibela obuya kulawula iminyaka engamashumi asixhenxe engumfuziselo. UNebhukadenetsare, ukumkani waseBhabhiloni, wahlasela uYuda kathathu. Uhlaselo lokuqala lwaluchasene noYehoyakim, yaye ngoko yaqalisa iminyaka engamashumi asixhenxe yesiprofeto sikaYeremiya. Yaphela ngokufa kukaBheleshatsare, xa uThixo waye wohlwaya “ukumkani waseBhabhiloni,” njengoko waye wohlwaye ukumkani uYehoyakim ekuqaleni kweminyaka engamashumi asixhenxe. Ubukumkani besiprofeto obumelwe “njengeentsuku zokumkani omnye” (ubukumkani obunye) “njengeminyaka engamashumi asixhenxe” babuyiBhabhiloni, yaye ubukumkani besiprofeto seBhayibhile obulawula iminyaka engamashumi asixhenxe engumfuziselo ngexesha apho ihenyukazi laseTire lilityelwayo, lirhamncwa lomhlaba leSityhilelo seshumi elinesithathu. Utshintsho olusuka kubukumkani besihlanu lusiya kobesithandathu besiprofeto seBhayibhile ngowe-1798, luyinxalenye yenyaniso awayibonisayo uYohane kwiSityhilelo isahluko seshumi elinesithathu.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:1, 11.

> Ndema phezu kwesanti yolwandle, ndabona irhamncwa liphuma elwandle, lineentloko ezisixhenxe neempondo ezilishumi, neentloko zalo zithwele izithsaba ezilishumi, yaye phezu kweentloko zalo kwakukho igama lokunyelisa.... Ndabona elinye irhamncwa liphuma emhlabeni; lalinempondo ezimbini ezifana nezegusha, lathetha njengenamba. ISityhilelo 13:1, 11.

The seashore which John stood upon in Revelation chapter thirteen, represents 1798.

Unxweme lolwandle uYohane awema kulo kwisiTyhilelo isahluko seshumi elinesithathu, lumele unyaka ka-1798.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Ngexesha apho ubuPapasi, buhluthwe amandla abo, banyanzelwa ukuba buyeke intshutshiso, uYohane wabona amandla amatsha enyuka ukuze avakalise ilizwi lenamba, aze aqhubele phambili kwaloo msebenzi unenkohlakalo nokunyelisa. La mandla, awokugqibela aza kulwa imfazwe nxamnye nebandla nomthetho kaThixo, amelwe lirhamncwa elineempondo ezifana nezegusha. Amarhamncwa alandulela lona ayephume elwandle; kodwa lona laphuma emhlabeni, limela ukunyuka ngoxolo kwesizwe esasimelwa lilo—iUnited States.” Signs of the Times, February 8, 1910.

The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.

Irhamncwa ephuma elwandle yahlulwa yintlabathi yolwandle kurhamncwa lomhlaba. Ubukumkani besihlanu besiprofeto seBhayibhile ngowe-1798 (unxweme lolwandle) babumele imbali edlulileyo, yaye ubukumkani besithandathu babuyimbali yexesha elizayo. AmaMillerite awazange ayibone le nyaniso. UWilliam Miller wanikwa ukuqonda ngamandla enamba obuhedeni nolwalamano lwawo nobukumkani obulandelayo obumelwe njengerhamncwa lobuKatolika. ISityhilelo seshumi elinesithathu sivula ibali lomprofeti wobuxoki, onguwesithathu kula magunya mathathu akhokela ihlabathi ukuya eArmagedon. Ibali liqala kunxweme lolwandle lwango-1798.

The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.

IUnited States iqala imbali yayo ngomfuziselo wemvana, kodwa iyigqiba imbali yayo ithetha njengenamba. Imbali yeminyaka engamashumi asixhenxe yomfuziselo wolawulo lwerhamncwa lomhlaba imelwe kwindinyana enye, kwisahluko seshumi elinesithathu seSityhilelo, kuba loo ndinyana ichaza kokubini isiqalo nesiphelo serhamncwa lomhlaba kwisivakalisi esinye.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Ndaza ndabona elinye irhamncwa liphuma emhlabeni; lalinamaphondo amabini anjengewundlu, kodwa lalithetha njengenamba. ISityhilelo 13:11.

When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.

Xa i-United States ithetha njengenamba, ipasisa umthetho weCawa. Phambi kokuba iphumeze ukunyanzeliswa konqulo lweCawa, iicawa eziwexukileyo zobuProtestanti ziya kuhlanganisana zize zithabathe ulawulo lwezopolitiko kurhulumente owexukileyo, njengoko zisenza umfanekiselo werhamncwa. Xa impembelelo ephefumlelweyo ichaza (kwaye iyakwenza oko ngokuphindaphindiweyo) ukuba inkonzo kaNebhukadenetsare yokunikezelwa komfanekiselo wegolide imela umthetho weCawa, ibonakalisa ukuphela kweminyaka engamashumi asixhenxe yomfuziselo yerhamncwa lomhlaba. Izahluko zokuqala ukuya kwezintathu zencwadi kaDaniyeli zimele izigidimi zeengelosi ezintathu zeSityhilelo isahluko seshumi elinesine. Ingelosi yesithathu iba yinyaniso ephilayo kumthetho weCawa.

Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.

Ngokwesiprofeto, izahluko zokuqala ukuya kwezintathu encwadini kaDaniyeli zimele iminyaka engamashumi asixhenxe engokomfuziselo yerhamncwa lomhlaba elikuSityhilelo seshumi elinesithathu. Uvavanyo lokutya olumeleke kwisahluko sokuqala, kunye nomfuziselo kaYehoyakim, lubonisa ukuba isahluko sokuqala, ngokwesiprofeto, siqala ekuxhotyisweni kwengelosi yokuqala, mhlawumbi ngomhla we-11 Agasti 1840, okanye ngomhla we-11 Septemba 2001, kwimbali yengelosi yesithathu.

Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.

IBhabheli sisizwe esalawula iminyaka engamashumi asixhenxe, yaye loo minyaka imela imbali yeUnited States. Iminyaka engamashumi asixhenxe yaseBhabheli ayizange iphele de kwaba kudala emva kokunikezelwa ngumngcwabo kaNebhukadenetsare womfanekiso wegolide, kodwa ngokwesiprofeto iminyaka engamashumi asixhenxe engumfuziselo esetyenziswa nguIsaya kwisahluko samashumi amabini anesithathu iphela kwisahluko sesithathu sikaDaniyeli. Xa iokhestra kaNebhukadenetsare idlala umculo womthendeleko wokunikezela, uphawu lwerhamncwa luyanyanzeliswa, yaye ngelo xesha ihenyukazi laseTire nelaseBhabheli liqalisa ukuculela ookumkani behlabathi iingoma zalo, ngoxa uSirayeli owexukileyo equbuda aze adanise.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.

> UKumkani uNebhukadenetsare wenza umfanekiso wegolide, obude bawo babuziikubhite ezingamashumi amathandathu, nobubanzi bawo buziikubhite ezintandathu; wawumisa ethafeni laseDura, kwiphondo laseBhabheli. Wandula uKumkani uNebhukadenetsare wathumela ukuba kuhlanganiswe iinkosana, abalawuli, neenkumanda, abagwebi, abagcini bobuncwane, abacebisi, iisherifu, nabo bonke abalawuli bamaphondo, ukuze beze ekunikezelweni komfanekiso awawumisileyo uKumkani uNebhukadenetsare. Zaza iinkosana, abalawuli, neenkumanda, abagwebi, abagcini bobuncwane, abacebisi, iisherifu, nabo bonke abalawuli bamaphondo, bahlanganiselwa ekunikezelweni komfanekiso awawumisileyo uKumkani uNebhukadenetsare; baza bema phambi komfanekiso awawumisileyo uNebhukadenetsare. Wandula umemezeli wamemeza ngezwi elikhulu, esithi, Kuni kuyalelwa, zizwe, ntlanga, neelwimi, ukuba ngexesha eniya kuthi nive isandi sexilongo, nempempe, nohadi, nesakbhute, nesalteri, nedulsimere, nazo zonke iintlobo zomculo, niwe phantsi nikhonze umfanekiso wegolide awawumisileyo uKumkani uNebhukadenetsare; ke lowo ungayi kuwa phantsi akhonze, uya kuthi kwangelo lixa aphoswe embindini wesithando somlilo ovuthayo. Ngenxa yoko, ngelo xesha, xa bonke abantu besiva isandi sexilongo, nempempe, nohadi, nesakbhute, nesalteri, nazo zonke iintlobo zomculo, bonke abantu, iintlanga, neelwimi, bawa phantsi bakhonza umfanekiso wegolide awawumisileyo uKumkani uNebhukadenetsare. Daniyeli 3:1–7.

At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.

Ngelo “xesha,” okanye ngelo “yure” inye, elingumthetho weCawa eUnited States, nabani na owalayo ukunqula umfanekiso wegolide uya “kuphoswa phakathi kwesithando somlilo ovuthayo.” Incwadi ekuphela kwayo kwiTestamente eNdala equlathe igama eliguqulelwe ngokuthi “yure,” yincwadi kaDaniyeli. Igama elithi “yure” kwisahluko sesithathu limela ukufika kophawu lwerhamncwa. Igama elithi “yure” likwamela isigidimi sengelosi yokuqala kwisahluko sesine, kuba apho lifuzisela isilumkiso esanikelwa kuNebhukadenetsare malunga “neyure” ezayo yomgwebo kaThixo.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Ke kaloku uDaniyeli, ogama lakhe lalinguBheleteshatsare, wamangaliswa kangangeyure enye, zaza iingcinga zakhe zamkhathaza. Waphendula ukumkani wathi, Bheleteshatsare, malingakukhathazi iphupha, nokuba kukutolikwa kwalo. UBheleteshatsare waphendula wathi, Nkosi yam, malingehlele kwabakuthiyayo iphupha elo, nokutolikwa kwalo kube kwiintshaba zakho. Daniyeli 4:19.

Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.

UDaniyeli wanikela isilumkiso kuNebhukadenetsare ngelixa lakhe elizayo lomgwebo kaThixo, elathi uNebhukadenetsare kamva walikhaba. “Ilixa” elikwisahluko sesine, xa lisetyenziswa kwakhona kweso sahluko, ngoko limela “ilixa” awafika ngalo umgwebo. Kwimbali yamaMillerite “ilixa” lokuqala elikwisahluko sesine, liya kumela ukufika kwengelosi yokuqala ngowe-1798. Eso sigidimi sazalisekiswa xa umgwebo wophando waqalayo ngo-Oktobha 22, 1844. “Ilixa” elikwisahluko sesine, kuqala lingumfuziselo wesigidimi somgwebo ozayo, size emva koko lisetyenziswe njengomfuziselo wokuba umgwebo ufikile. Ukusetyenziswa kokuqala kwegama elithi “ilixa” kumela u-1798, nokufika kwengelosi yokuqala, kanti ukusetyenziswa kwesibini kumela u-Oktobha 22, 1844, nokufika kwengelosi yesithathu.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> Kwangelo lonto yazaliseka kuNebhukadenetsare; wagxothwa phakathi kwabantu, wadla ingca njengeenkomo, umzimba wakhe wanethiswa ngumbethe wezulu, wada uboya bakhe bakhula baba njengeentsiba zokhozi, neenzipho zakhe zaba njengeenzipho zeentaka. Daniyeli 4:33.

The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.

Ngoko ke “iyure” ekwisahluko sesine ngumqondiso wazo zombini u-1798 no-1844, eziziindawo zokuphela kwezi ziqalekiso zimbini “zezihlandlo ezisixhenxe,” ezajoliswa kubukumkani bangasentla (obaqala ngo-723 BC) nakobangasemazantsi (obaqala ngo-677 BC) akwaSirayeli. Ezo ziqalekiso zimbini, ezimele iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yokusasazwa nobukhoboka, zimele ukuphunyezwa kwengqumbo kaThixo yokuqala neyokugqibela ngokuchasene nabantu baKhe abawexukileyo. Zombini zaqala ngomgwebo kaThixo, yaye ukuphela kwazo ngokwahlukeneyo kumele umyalezo wesilumkiso womgwebo wokuphonononga kaThixo osondelayo, okanye ukufika komgwebo wokuphonononga. Yomibini le migwebo imelwe kukuphela kwezi zigwebo zibini “zezihlandlo ezisixhenxe” imelwe ligama elithi “iyure,” kuDaniyeli isahluko sesine.

In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.

Kwimbali yamaMillerite, “iyure” imela ukuqala kwentshukumo ngexesha lesiphelo ngowe-1798, xa kwafika ingelosi yokuqala; kwaye “iyure” yesibini kwisahluko sesine imela isiphelo sentshukumo, xa kwafika ingelosi yesithathu ngo-Oktobha 22, 1844. Intshukumo yamaMillerite yengelosi yokuqala iyaphindwa kwintshukumo yengelosi yesithathu; ngoko ke ukusetyenziswa okubini kwegama elithi “iyure” kwisahluko sesine nako kuphawula ixesha lesiphelo ngowe-1989, kwanawo nomthetho weCawa oza kufika kungekudala. Intshukumo yamaMillerite yengelosi yokuqala yabhengeza ukuvulwa komgwebo wophando, yaye intshukumo yengelosi yesithathu ibhengeza ukuvulwa komgwebo kaThixo wokuphumeza isigwebo, ongowenkqubela, uqala ngomthetho weCawa, uze uqhubeke usanda ngamandla de kube kukuBuya kweSibini kukaKristu.

We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.

Siza kuqhubekeka nesifundo sethu sikaDaniyeli isahluko sesithathu, size sigqibe ingqalelo yethu yegama elithi “iyure” kwinqaku elilandelayo.

> Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.

> Yabonani, ndinithuma njengezimvu phakathi kweengcuka; ngoko ke yibani nobulumko njengeenyoka, nibe ngabangenabungozi njengamahobe. Kodwa balumkeleni abantu; kuba baya kuninikela emabhotweni, banibethe kwizindlu zabo zesikhungu; nize niziswe phambi kwabalawuli nookumkani ngenxa yam, kube bubungqina kubo nakwiiNtlanga. Kodwa xa beninikela, musani ukuxhalabela ukuba niya kuthetha njani, nokuba niya kuthini; kuba niya kunikwa kwangelo lixa oko niya kukuthetha. Kuba asingabo nina bathethayo, nguMoya kaYihlo othetha kuni. Umzalwana ke uya kunikela umzalwana ekufeni, noyise umntwana; nabantwana baya kuvukela abazali babo, babangele ukuba babulawe. Nize nithiywe ngabantu bonke ngenxa yegama lam; ke lowo unyamezelayo kude kube sekupheleni uya kusindiswa. Kodwa xa benitshutshisa kulo mzi, sabalekeleni komnye; kuba inene ndithi kuni, anisayi kugqiba ukuhamba emizini yakwaSirayeli, ade afike uNyana woMntu. Umfundi akamkhulu kunomfundisi wakhe, nomkhonzi akamkhulu kunenkosi yakhe. Kwanele kumfundi ukuba abe njengomfundisi wakhe, nomkhonzi njengenkosi yakhe. Ukuba umninindlu bambize ngokuthi nguBhelezebhule, kobeka phi na ngakumbi kwabo bendlu yakhe? Musani ke ukuboyika; kuba akukho nto isigqunyiweyo engayi kutyhilwa, akukho nento efihlakeleyo engayi kwaziwa. Oko ndinixelela kona ebumnyameni, kuthetheni ekukhanyeni; noko nikuvayo endlebeni, kushumayeleni phezu kwezindlu. Ningaboyiki abo babulala umzimba, bengenako ke ukubulala umphefumlo; kodwa yoyikani ngakumbi lowo unako ukutshabalalisa kokubini, umphefumlo nomzimba, esihogweni. Mateyu 10:16–28.

Back to Articles