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# The Book of Daniel - Number Forty-Two

Incwadi kaDaniyeli - Inani LamaShumi AneSibini

Connecting Links

Amakhonkco Okudibanisa

Author

Jeff Pippenger

Published

January 6, 2024

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John the Baptist was a connecting link prophet.

UYohane umBhaptizi wayengumprofeti olikhonkco lokudibanisa.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Umprofeti uYohane wayelikhonkco elidibanisayo phakathi kwezi zihlandlo zibini zocwangciso lukaThixo. Njengommeli kaThixo wema phambi kwabantu ukuze abonakalise ubudlelane bomthetho nabaprofeti nelo xesha lobuKristu. Wayelukhanyiso oluncinane, olwalufanele lulandelwe lolukhulu ngakumbi. Ingqondo kaYohane yakhanyiselwa nguMoya oyiNgcwele, ukuze akhanyisele abantu bakhe; kodwa akukho lunye ukhanyiso olwakha lwakhanya okanye oluya kuze lukhanye ngokucace kangaka phezu komntu owileyo njengolo luphuma emfundisweni nasemzekelweni kaYesu. UKristu nomsebenzi waKhe babesaziwa nje ngokungacacanga njengoko babefuziselwe kwimibingelelo enesithunzi. Kwanaye uYohane wayengekaqondi ngokupheleleyo ubomi obuzayo, obungunaphakade, ngoMsindisi.” The Desire of Ages, 220.

Jesus was also a connecting link prophet.

UYesu wayekwanguMprofeti ongumsesane odibanisayo.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> “UKristu ukhokele indlela ukusuka emhlabeni ukuya ezulwini. Uwenza ikhonkco elidibanisayo phakathi kwezo hlabathi zimbini. Uzisa uthando nokuzithoba kukaThixo emntwini, aze anyuse umntu ngeemfaneleko Zakhe ukuba ahlangane noxolelaniso lukaThixo. UKristu uyindlela, uyinyaniso, nobomi. Ngumsebenzi onzima ukuqhubeka, inyathelo ngenyathelo, ngobuhlungu nangokucotha, ukuya phambili naphezulu, endleleni yobunyulu nobungcwele. Kodwa uKristu wenze ulungiselelo olwaneleyo lokudlulisa amandla amatsha nokomelela okungokobuthixo kulo lonke inyathelo eliya phambili ebomini obungokobuthixo. Olu lulwazi namava ezifunwa kakhulu zizandla ezise-ofisini, kwaye zimele ukuba nazo, kungenjalo mihla le zizisa ihlazo phezu komsebenzi kaKristu.” Testimonies, volume 3, 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Umsebenzi kaYohane uMbhaptizi wobuprofeti waquka ukudibanisa ulawulo lwexesha lwasemhlabeni nendlu engcwele yasezulwini. Amazwi okuqala awawathethayo uYohane akubona uYesu okokuqala ayesithi:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> Ngengomso uYohane wabona uYesu esiza kuye, waza wathi, Yabonani iMvana kaThixo, esusa isono sehlabathi. Yohane 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Kodwa nangona uYohane wayeza kuchaza ngokucacileyo utshintsho olusuka kuSirayeli wamandulo lusiya kuSirayeli wokomoya, ukuqonda kwakhe olo tshintsho kwakulinganiselwe.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> “Watsho uKristu, emthethelela uYohane, wathi, ‘Ke nina naphuma nisenzela ukubona ntoni? Umprofeti na? Ewe, ndithi kuni, ongaphezu komprofeti.’ UYohane wayengengomprofeti kuphela wokuxela iziganeko eziza kubakho kwixesha elizayo, kodwa wayengumntwana wesithembiso, ezaliswe nguMoya oyiNgcwele kwasekuzalweni kwakhe, yaye wayemiselwe nguThixo ukuba aphumeze umsebenzi okhethekileyo njengomhlaziyi, ekulungiseleleni abantu ukuba bamamkele uKristu. Umprofeti uYohane wayelikhonkco elidibanisayo phakathi kwezi zihlandlo zoqoqosho ezimbini.”

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> “Unqulo lwamaYuda, ngenxa yokumka kwawo kuThixo, lwalubandakanyeka ikakhulu kwizithethe nakwimisitho. UYohane wayelukhanyiso oluncinane, olwalumele lulandelwe lukhanyiso olukhulu ngakumbi. Wayemele ukushukumisa ukuzithemba kwabantu kwizithethe zabo, ababize ukuba bakhumbule izono zabo, aze abakhokelele enguqukweni; ukuze balungiselelwe ukuxabisa umsebenzi kaKristu. UThixo wanxibelelana noYohane ngokuphefumlelwa, emkhanyisela umprofeti ukuze asuse iinkolelo-mbumbulu nobumnyama ezingqondweni zamaYuda anyanisekileyo, obabuthe, ngenxa yeemfundiso zobuxoki kwizizukulwana ngezizukulwana, buhlanganisana phezu kwawo.”

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> “Owona mfundi mncinane owayelandela uYesu, owabona imimangaliso yakhe, waza waphulaphula izifundo zakhe zobuthixo zemfundiso, weva namazwi entuthuzelo awawela evela emilebeni yakhe, wayenelungelo elikhulu ngakumbi kunoYohane uMbhaptizi, kuba wayenokukhanya okucace ngakumbi. Akukho okunye ukukhanya okuye kwakhanya, okanye okuya kuze kukhanye, engqondweni yomntu onesono, owileyo, ngaphandle kwako oko kwakusasazwa, yaye okusasazwa, ngaLowo olukhanyiso lwehlabathi. UKristu nomsebenzi wakhe kwakukuqondwa kuphela ngokungacacanga ngeminikelo yesithunzi. KwanangoYohane ngokwakhe wayecinga ukuba ulawulo lukaKristu lwalunokuba seYerusalem, nokuba wayeya kumisa ubukumkani bexeshana, abantu abangaphantsi kwabo babeza kuba ngcwele.” Review and Herald, Aprili 8, 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Umpostile uPawulos naye wayengumprofeti olikhonkco lokudibanisa, owayemiselwe ukuchonga ukusetyenziswa kwesiprofeto kwenguquko yokwenene ukusuka kwinto engokoqobo ukuya kweyomoya. Waqonda ukuba iYerusalem yokoqobo yayingaseyiyo iYerusalem yesiprofeto, kuba ngoko yayisele iguqukele kwiYerusalem yasezulwini.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Kuba lo Hagara yiNtaba iSinayi eArabhiya, yaye ithelekiswa neYerusalem ekhoyo ngoku, inobukhoboka ndawonye nabantwana bayo. Kodwa iYerusalem ephezulu ikhululekile, yona engunina wethu sonke. Galati 4:25, 26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

Kwisesahluko sesibini se-2 Thessalonians, ebesisicingisisa, uPawulos wachaza ukuba iRoma yobuhedeni yokoqobo yayiligunya elathintela iRoma yobupopu yokomoya ekunyukeleni etroneni de kwaba ngunyaka ka-538. Kweso sahluko uchaza ukuba “umntu wesono” ohleli etempileni kaThixo, wayelo “kumkani” inye uDaniyeli awayichazayo kwisahluko seshumi elinanye, kwivesi yamashumi amathathu anesithandathu. Ubungqina bokuba “ukumkani wasentla” kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye bubupopu, baba sisitshixo sokumisela isakhelo senyaniso esasetyenziswa yiFuture for America ukusuka ekwandeni kolwazi ngo-1989.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

Kwakweso eso sahluko, uPawulos wachaza umsebenzi weRoma yobuhedeni wokuthintela ukuvela kobupopu, de kufike ixesha apho iRoma yobuhedeni yayiya kususwa, yaye ngaloo ndlela wachaza ukuba “imihla ngemihla” encwadini kaDaniyeli yayiyiRoma yobuhedeni. Leyo nyaniso yaba kanye isitshixo sokumisa isakhiwo senyaniso esavelisa ukwanda kolwazi ngowe-1798.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

Kwimbali kaWilliam Miller, isigidimi savakaliswa ngexesha apho kwakumele kubekho utshintsho lusuka kumbutho waseFiladelfiya luye kumbutho waseLawodike. Kwimbali yeFuture for America, utshintsho olusuka kumbutho waseLawodike lusiya kumbutho waseFiladelfiya ngoku luyenzeka.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

Inyaniso awathi uPawulos wayibeka kwi-2 Thessalonika, eyachaza utshintsho olusuka kwiRoma yobuhedeni bokwenyani lusiya kwiRoma yobupopu yokomoya, yaba sisakhelo sokuqonda kukaMiller isiprofeto. Bobabini uYohane uMbhaptizi noPawulos bamiselwa ukuba bachaze utshintsho olusuka kokwenyani lusiya kokomoya. UWilliam Miller wayemelwa ngokomfuziselo nguYohane uMbhaptizi, yaye emsebenzini wakhe kwakubalulekile ukuba aqonde ubudlelwane notshintsho lweRoma yobuhedeni neRoma yobupopu, olo tshintsho uYohane wamiselwa ukuba aluchaze.

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

Kukho iimbekiselo ezintlanu “kweyesihla ngemihla” encwadini kaDaniyeli, yaye zisoloko zandulela uphawu lwamandla obupapa. Kumxholo wotshintsho lwesiprofeto esiluqwalaselayo, zonke ezo mbekiselo zintlanu ziquka utshintsho olusuka kwiRoma yokoqobo lusiya kwiRoma yasemoyeni. “Okwesihla ngemihla” encwadini kaDaniyeli yenye yeenyaniso ezimelwe phezu kweetafile ezimbini zikaHabakuki, yaye ngenxa yoko iyinyaniso esisiseko eyayimele ikhuselwe; inyani eyathi ekugqibeleni yagutyungelwa ngamatye anqabileyo obuxoki nawomgunyathi kwakunye neengqekembe. Asiyongxaki nje yokwenzeka ngengozi ukuba yonke inyaniso emelwe phezu kwezo tshati zimbini zingcwele inezingqiniso ezithe ngqo, eziphefumlelweyo, phakathi kwemibhalo kaEllen White. Ukwala nayiphi na kwezo nyaniso zesiseko (kuquka “okwesihla ngemihla”), kukukwala ngaxeshanye igunya loMoya wesiProfeto.

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

> “Ndandibona ke ngokubhekisele kwelithi ‘Daily,’ ukuba igama elithi ‘idini’ longezwe bubulumko bomntu, yaye alikho kweso sibhalo; nokuba iNkosi yanikela umbono ochanekileyo ngalo kwabo bavakalisa isikhalo seyure yomgwebo. Xa kwakukho umanyano, ngaphambi ko-1844, phantse bonke babemanyene kumqondo ochanekileyo welithi ‘Daily;’ kodwa ukususela ko-1844, ekubhidlikeni, kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nokudideka.” Review and Herald, November 1, 1850.

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Abo “babethi bakhwaza ilizwi leyure lomgwebo,” babeyiqonda “eyemihla ngemihla” njengomfuziselo wobuhedeni, kwaye/okanye iRoma yobuhedeni. Ukuqonda kwabo kwakubandakanya inyaniso yokuba babeqonda ukuba igama elithi “umbingelelo” lalingafaneleki kweso siqendu sikaDaniyeli, apho lalongezwe khona ngabaguquleli (ngobulumko bomntu) beBhayibhile yeKing James. Ukuqonda koovulindlela kwakukwaquka nokuba “eyemihla ngemihla” yayisoloko iboniswa inxulumene nomnye wemifuziselo emibini yamandla opopu, nokuba ubuhedeni (“eyemihla ngemihla”) babusoloko buza ngaphambi komfuziselo wobupopu. Zazisoloko zichongwa ngokolandelelwano ezafika ngalo kwimbali yesiprofeto. Iincwadi zikaDaniyeli neSityhilelo azize ziphambuke kuloo landelelwano lwembali lokuba ubuhedeni buza ngaphambi kobupopu, yaye xa incwadi yeSityhilelo yazisa amandla esithathu ayinkangala omprofeti wobuxoki, olo landelelwano lusoloko lugcinwa.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

Ngaphandle komyalelo kaPawulos wokuba izinto ezingokoqobo zesiprofeto zatshintshela kwezo zokomoya ngexesha lomnqamlezo, kuvela ingxaki ngokuphathelele isiprofeto sikaKristu sokutshatyalaliswa kweYerusalem esifumaneka kuzo zonke iiVangeli ngaphandle kukaYohane. Iimpawu ezimbini zobupopu ezinxulumene “nalo oluqhubekayo” encwadini kaDaniyeli zizothe lenkangala nesikreqo senkangala. Ezo mpawu zimbini zimele uphawu lwerhamncwa (isothe) nomfanekiso werhamncwa (isikreqo).

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

Ulwaphulo-mthetho oluvumela ubupopu ukuba bubulale abo elibagqala njengabawexuki kukudityaniswa kwebandla norhulumente, ibandla lona lilawula olo lwalamano. Ngenxa yoko, uDaniyeli umele olo kudityaniswa kwebandla norhulumente, olungumfanekiselo werhamncwa lobupopu, njengolwaphulo-mthetho lwesiphanziso. IBhayibhile ichaza unqulo-zithixo njengelizothe, yaye lonke unqulo-zithixo lwamandla obupopu lumeleke ngeSabatha yalo yesithixo, athe uYohane wayibiza ngokuba luphawu lwerhamncwa, aze uDaniyeli ayibize ngokuba lisikizi elenza isiphanziso.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Kwaye kwaphuma kwelinye lazo uphondo oluncinane, olwakhula lwaba lukhulu ngokugqithiseleyo, lusingise ngasemazantsi, nangasempuma, nangaselolini elimnandi. Kwaye lwakhula lwaba lukhulu, lwada lwafikelela emkhosini wezulu; lwaphosa emhlabeni abathile baloo mkhosi neenkwenkwezi, lwaza lwazinyathela. Ewe, lwaziphakamisa lwada lwafikelela nakwiNkosana yomkhosi, yaye ngalo kwasuswa umbingelelo wemihla ngemihla, nendawo yengcwele yayo yadilizwa. Kwaye wanikelwa kuyo umkhosi ukuba ulwe nombingelelo wemihla ngemihla ngenxa yesikreqo; yaza yalahla inyaniso emhlabeni; yenza ngokokuthanda kwayo, yaza yaphumelela. Daniyeli 8:9–12.

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

Siza kujongana nezi ndinyana ngokweenkcukacha ezingakumbi kwelinye inqaku, kodwa kwindinyana yeshumi elinanye, amandla azandisayo ngokuchasene noKristu yayiyiRoma yobuhedeni, xa bazama ukumbulala ekuzalweni kwakhe baza ekugqibeleni bakwenza oko emnqamlezweni. Le ndinyana ithi “nguye” (iRoma yobuhedeni), “imihla ngemihla yasuswa.” Igama lesiHebhere eliguqulelwe ngokuthi “yasuswa” ngu “rum,” yaye lithetha ukuthi “ukuphakamisa nokuzukisa.” IRoma yobuhedeni yayiza kuphakamisa ize izukise inkolo yobuhedeni, yaye yenza kanye loo nto kwimbali. Kungenxa yoko le nto ibizwa ngokuba yiRoma “yobuhedeni.”

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Indima elandelayo ichaza ukuba iRoma yobupopu yanikwa “umkhosi” (amandla omkhosi), owawuchasene, okanye owawumele ukoyisa “umnikelo wemihla ngemihla” (ubuhedeni). Nako oku kuyinyani yembali, kuba amandla omkhosi asetyenziswa bubupopu (nangona yena engazange abe nomkhosi wakhe), ukoyisa umqobo owawubekwe phezu kokunyuka kwakhe aye emandleni. Loo mandla avela kwiRoma yobuhedeni. Amandla omkhosi awasebenzisayo anikwa kuye “ngenxa yesikreqo,” kuba isikreqo esamvumela ukuba alawule imikhosi yookumkani abambeka etroneni ngonyaka ka-538, sasisisikreqo somanyano lwebandla norhulumente. Kuqala iRoma yobuhedeni kuthethwa ngayo kwindima yeshumi elinanye, kusaziswa umfundi ukuba iRoma yobuhedeni yayiya kuma nxamnye noKristu, nokuba yayiya kuphakamisa inkolo yobuhedeni.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Ivesi elandelayo ichaza ukona kwendibaniselwano yebandla norhulumente eyavumela ubupopu ukuba boyise buze bususe umqobo owawubekwe yiRoma yobuhedeni ngokuchasene nabo. Imbali iyakuxhasa ukusetyenziswa kwazo zombini ezo ndinyana. “Eyemihla ngemihla” imela nokuba yiRoma yobuhedeni, amandla awayemi ngokuchasene noKristu, okanye inkolo yobuhedeni eyaphakanyiswa yiRoma yobuhedeni. Umfuziselo “weyeyemihla ngemihla” ke ulandelwa bubupopu, njengoko uchaza ukona kwebandla norhulumente, nto leyo kanye exhobisa ubupopu ngomkhosi ukuba benze umsebenzi wabo ongcolileyo. Ukusetyenziswa kwesithathu kukaDaniyeli kwebinzana elithi “eyemihla ngemihla,” ngumbuzo ovelisa impendulo, eyintsika esembindini wobu-Adventist.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Ndaza ndeva omnye ongcwele ethetha, waza omnye ongcwele wathi kuloo ngcwele ithile ibithetha, Kuya kude kube nini na umbono ongombingelelo wamihla le, nesikreqo sokuphanzisa, wokunikela zombini ingcwele nomkhosi ukuba zinyathelwe phantsi kweenyawo? Daniyeli 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

Kule ndima, kubuzwa umbuzo wokuba umbono uya kuba lixesha elingakanani na, ngaloo ndlela kufunwa impendulo emele ubude bexesha, hayi inqaku elithile ngexesha. Umbuzo awukho ekubeni umbono uya kuzaliseka ngowuphi umhla, koko ngowokuba bude buni na ubude bombono. Le ndima ayibuzi ukuthi, “Nini?”, koko ibuza ukuthi, “Kude kube nini?” Umbono ungamandla okutshabalalisa obuhedeni, amelwe “njengemihla ngemihla,” kwanobupopu obumelwe sisikreqo sobupopu esizalisekiswa xa benza uhenyuzo nookumkani behlabathi. La mandla mabini okutshabalalisa, obuhedeni obalandelwa bubupopu, ayeza kuyinyathela phantsi ingcwele nomkhosi isithuba “samaxesha asixhenxe.”

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Kubalulekile ukuqonda ukuba ukunyathelwa phantsi kwengcwele yokoqobo okwaqala ngexesha laseBhabheli, kwaza kwaqhubeka kwada kwasekutshatyalalisweni kweYerusalem yiRoma yabahedeni ngowama-70 AD, kwenziwa ngamandla obahedeni ukususela ekuqaleni kwembali ukuya esiphelweni. Ngoko ke, yayibubuhedeni bokoqobo, ngobuninzi, obanyathela phantsi ingcwele yokoqobo nomkhosi wokoqobo (abantu bakaThixo). Kodwa yayiyiRoma yomoya eyanyathela phantsi iYerusalem yomoya noSirayeli womoya.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ke wona umzi ongaphandle kwetempile uwuyeke, ungawulinganisi; kuba unikelwe kwiintlanga: yaye umzi ongcwele ziya kuwunyathela ngeenyawo iinyanga ezingamashumi amane anambini. Kwaye ndiya kunika amandla kumangqina am amabini, aza ke aprofethe iwaka elinamakhulu amabini anamashumi amathandathu emihla, enxibe ezirhwexeni. ISityhilelo 11:2, 3.

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

UYohane umBhaptizi wayengumprofeti osisidibanisi owachonga ukuguquka kwexesha lolawulo oluvela kwingcwele yasemhlabeni lusiya kweyasezulwini, engabazi ubupheleleyo bomsebenzi wakhe. UPawulos wayengumprofeti osisidibanisi owachonga ukuguquka kwexesha lolawulo oluvela kuSirayeli ongokoqobo (umkhosi) lusiya kuSirayeli womoya. IYerusalem eyanyathelwa phantsi iinyanga ezingamashumi amane anesibini yayiyiYerusalem yomoya.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> “Amaxesha akhankanyiweyo apha—iinyanga ezimashumi mane anesibini,” kunye ‘neentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu’—ayafana, omabini emela ixesha apho ibandla likaKristu laliza kuva ukucinezelwa yiRoma. Iminyaka eyi-1260 yobukhosi bopapa yaqala ngo-A.D. 538, yaye ngenxa yoko yayiza kuphela ngo-1798. Ngelo xesha umkhosi waseFransi wangena eRoma waza wenza upapa ibanjwa, yaye wafa esekuthinjweni. Nangona upapa omtsha wanyulwa kungekudala emva koko, ulawulo lwabapapa aluzange luphinde ukususela ngoko lwakwazi ukusebenzisa amandla olwake lwaba nawo ngaphambili.” The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

UPawulos wachaza ukuba, kolo tshintsho lwenzekayo kwimbali yomnqamlezo, iYerusalem yokomoya “engasentla” yaba sisixeko uThixo awakhethayo ukuba abeke kuso igama lakhe, yaye iYerusalem yokoqobo yayeka ukuba yiYerusalem yesiprofeto seBhayibhile.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Kuba lo Agar yintaba iSinayi eArabhiya, yaye ilingana neYerusalem ekhoyo ngoku, kwaye isebukhobokeni kunye nabantwana bayo. Kodwa iYerusalem engasentla ikhululekile, engunina wethu sonke. Galati 4:25, 26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Le nyaniso ibalulekile ukuba iqondwe ngokuchanekileyo, yaye ukusetyenziswa gwenxa kweYerusalem yokoqobo njengophawu lwesiprofeto seBhayibhile kuyinxalenye yenkohliso eyadalwa ngamaJesuit ukuze itshitshise inyaniso yokuba upopu waseRoma ungumchasi-Kristu. Loo mfundiso yobuxoki ivelisa inkolelo phakathi kobuProtestanti obuwexukileyo ebavumela ukuba bajonge ngokungachanekanga kwisizwe samaYuda sanamhlanje sakwaSirayeli njengophawu lwesiprofeto. IYerusalem yokoqobo yayeka ukuba yiYerusalem kaThixo ngexesha lomnqamlezo.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> “Isixeko saseYerusalem asiseyondawo ingcwele. Isiqalekiso sikaThixo siphezu kwaso ngenxa yokwaliwa nokubethelelwa emnqamlezweni kukaKristu. Ibala elimnyama lobutyala liphumle phezu kwaso, yaye asisayi kuphinda sibe yindawo engcwele de sibe sihlanjululwe ngemililo yezulu ehlambululayo. Ngexesha xa lo mhlaba uqalekiswe sisono uya kuhlanjululwa kususwe kuwo onke amabala esono, uKristu uya kuphinda eme phezu kweNtaba yemiNquma. Xa iinyawo Zakhe ziphumle phezu kwayo, iya kwahlukana kubini, ibe lithafa elikhulu, elilungiselelwe umzi kaThixo.” Review and Herald, July 30, 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Ukubaluleka kokwahlula phakathi kweYerusalem yokoqobo neYerusalem yokomoya kuya kuqwalaselwa njengoko siqwalasela isiprofeto sikaKristu sesiphelo sehlabathi. Isihlandlo sesine apho uDaniyeli achaza khona “imihla ngemihla,” sikwisahluko seshumi elinanye.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Kwaye imikhosi iya kuma ngakulo, iyingcolise ingcwele yamandla, isuse umbingelelo wemihla ngemihla, ibeke isikizi esenza kube yinkangala. Daniyeli 11:31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Le ndima ichaza umsebenzi weRoma yobuhedeni ekubekeni upopu etroneni yomhlaba ngonyaka wama-538. “Iingalo” zimela amandla omkhosi eRoma yobuhedeni awamela upopu, ukuqala ngoClovis, ukumkani wamaFranks, ngonyaka wama-496. Ookumkani abohlukeneyo baseYurophu basebenzela ukubekwa kopopu emva koClovis, kodwa le ndima ichaza izinto ezine ezathi ookumkani baseYurophu (iingalo) bazenzela upopu, emva kokuba bonile ngokwenza umanyano lwecawe norhulumente nehenyukazi laseTire.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Bakuba beyimele upopu, “bayingcolisa” okanye bayitshabalalisa isixeko saseRoma, esasisiluphawu lwamandla eRoma yobuqaba neseRoma yopopu. Ukungcoliswa okukhankanywe kule ndima kwenziwa ngokuphindaphindiweyo kuyo yonke iminyaka, njengoko isixeko saseRoma sasisiwa phantsi kohlaselo lomkhosi oluqhubekayo. Abo kumkani baseYurophu (iingalo), babeya kwakhona “basuse umbingelelo wemihla ngemihla.” Igama lesiHebhere eliguqulelwe ngokuthi “susa” kule ndima asililo elithi “rum,” njengoko lalinjalo kwisahluko sesibhozo. Kule ndima, igama eliguqulelwe ngokuthi “susa” lithi “sur,” yaye lithetha ukususa. Iingalo zookumkani baseYurophu zaziza kususa ukuxhathisa kobuqaba ekunyukeni kopopu ngonyaka wama-508. Emva koko ngonyaka wama-538, ezo ngalo zaziza kubeka upopu etroneni yehlabathi. Kwandula ke, kwiBhunga laseOrleans, kwangaloo nyaka kanye, upopu wamisela umthetho weCawa.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

ICawa njenge mini yonqulo yile nto uDade White ayibiza ngokuba yiSabatha “yesithixo,” yaye ukunqula izithixo yeyona nkcazo igqibeleleyo yeBhayibhile yegama elithi “isinyangiso”. Ngomnyaka ka-538, iingalo zeRoma yobuhedeni zamisa isinyangiso esenza kube yinkangala.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> “Bonke abo baya kuphakamisa baze banqule iSabatha yesithixo, usuku uThixo angalubusisanga, banceda umtyholi neengelosi zakhe ngawo onke amandla obuchule babo ababunikiweyo nguThixo, abaye babuguqulela ekusetyenzisweni okungalunganga. Bephenjelelwe ngomnye umoya, owenz’ ukuba ukuqonda kwabo kumfameke, abanako ukubona ukuba ukuphakanyiswa kweCawa liphela liziko leCawa yamaKatolika.” Selected Messages, incwadi 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Isiprofeto nembali ziyakuxhasa ukusetyenziswa esisandul’ ukukuchaza kwivesi yamashumi amathathu ananye. Xa sisithi isiprofeto siyakuxhasa oku kusetyenziswa, sibhekisa kwinto yokuba zikho nezinye iziprofeto ezithetha ngezi zinto zinye, singekazingenisi engxoxweni ngeli xesha. Ixesha lesihlanu nelokugqibela uDaniyeli asebenzisa ngalo “imihla ngemihla,” lifumaneka kwisahluko seshumi elinesibini.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Kwaye ukususela kwixesha lokususa umnikelo wemihla ngemihla, nokumiswa kwesikizi esitshabalalisayo, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba eentsuku. Ubusisiwe lowo ulindayo, aze afikelele kwiintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu. Daniyeli 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Isiprofeto nembali ziyangqina ukuba ngonyaka wama-508, ukuxhathisa ukuphakama kobupapa kwaphela ngokusisiseko, xa owokugqibela kwizithintelo ezithathu zendawo (amaGoth), wancothulwa, njengoko isahluko sesixhenxe sikaDaniyeli sichaza.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Ndazicingela iimpondo, yaye, yabonakala kuphuma phakathi kwazo olunye uphondo oluncinane, phambi kwalo kwancothulwa ngeengcambu ezintathu kwezo mpondo zokuqala; yaye, khangela, kolu phondo kwakukho amehlo anjengamehlo omntu, nomlomo othetha izinto ezinkulu. Daniyeli 7:8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

Iimpondo ezintathu ezasuswayo ziboniswa kwezo tafile zimbini ezingcwele, yaye xa eyesithathu kwezo zithintelo zithathu zejografi yagxothwayo esixekweni saseRoma, ngonyaka wama-508, ukuchasana nokunyuka kwamandla obupopu kwasuswa. Ukumiselwa okubhekiselwe kuko kwivesi yeshumi elinanye, kumela iminyaka engamashumi amathathu ephakathi kuka-508 no-538. Kuchonga iminyaka engamashumi amathathu apho ukulungiselela ukumiselwa komntu wesono etempileni kaThixo kwafezekiswayo.

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

Igama eliguqulelwe ngokuthi “kususwa” likwangulo “sur,” elithetha ukususa; yaye ngo-508, ukuxhathisa ukumila kobupopu kwasuswa (kwathatyathwa kwasuka endleleni). Ukususela kuloo mhla, iminyaka eliwaka elinamakhulu amabini anamashumi alithoba ikusa ku-1798, nakwinxeba elibulalayo lobupopu. Iintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu zikusa ekuphoxekeni kokuqala, nasekuqaleni kwexesha lokulibaziseka kanye ekupheleni konyaka ka-1843. Le ndima ithembisa intsikelelo kwabo “bafikayo” ku-1843. Igama elithi “bafikayo” lithetha ukuchukumisa. Usuku lokuqala luka-1844 luphawula ukuphoxeka kokuqala, kodwa usuku lokugqibela luka-1843 luchukumisa umzuzu wokuqala ka-1844. Usuku lokugqibela lonyaka luchukumisa usuku lokuqala lonyaka olandelayo. Intsikelelo enxulunyaniswa naloo mhla iqinisekiswa yimbali nangesiprofeto.

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

Siya kuqhubeka nokuqwalasela kwethu ukubaluleka “kokwemihla ngemihla” njengenyaniso esisiseko kwinqaku elilandelayo.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Yonke imiyalezo eyanikelwa ukususela ngo-1840–1844 imele yenziwe inamandla ngoku, kuba baninzi abantu abalahlekelwe kukuma kwabo. Imiyalezo imele iye kuzo zonke iicawa.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “UKristu wathi, ‘Asikelelekile amehlo enu, kuba ayabona; neendlebe zenu, kuba ziyeva. Kuba inene ndithi kuni, Baninzi abaprofeti namadoda angamalungisa abanqwenela ukuzibona ezi zinto nizibonayo, abaze abazibona; nokuziva ezi zinto nizivayo, abaze abaziva’ [Mateyu 13:16, 17]. Asikelelekile amehlo awabona izinto ezabonwayo ngowe-1843 nangowe-1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Isigidimi sanikelwa. Kwaye akufuneki kubekho kulibaziseka ekuphindaphindeni isigidimi, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokugqibela umele wenziwe. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa isigidimi ngokumiselwa kukaThixo esiya kukhula sibe sisikhalo esikhulu. Wandula ke uDaniyeli eme esabelweni sakhe, ukuze anikele ubungqina bakhe.” Manuscript Releases, umqulu 21, 437.

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