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# The Book of Daniel - Number Thirteen

Incwadi kaDaniyeli - Inani leShumi elineSithathu

The Secret of the Latter Days

Imfihlelo Yemihla Yokugqibela

Author

Jeff Pippenger

Published

December 8, 2023

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Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.

UDaniyeli isahluko sesibini umele isithunywa sesibini sesiTyhilelo 14. Ngenxa yoko umele uvavanyo lwesibini kwezintathu, ezimelwe njengovavanyo lokutya, olulandelwa luvavanyo lokubona, luze lugqitywe luvavanyo lwe-litmus. Zontathu ezo mvavanyo, ezikwayimiqondiso yendlela yesiprofeto, zikhona kwisigidimi sesithunywa sokuqala sesiTyhilelo 14. Njengakwisithunywa sokuqala sesiTyhilelo 14, noDaniyeli isahluko sokuqala unazo ezo mvavanyo zontathu.

The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.

Uvavanyo lwesibini, okanye isigidimi sengelosi yesibini, luqala ekupheleni kovavanyo lokuqala. Isahluko sesibini silandela isahluko sokuqala. Isiphelo sovavanyo lwesibini siqalisa uvavanyo lwesithathu ngokulandelelana olungaphazanyiswanga. Ixesha elimelwe luvavanyo lwesibini lafuziselwa yiminyaka engamashumi asixhenxe yobuthinjwa bukaDaniyeli, eyaqala ngokoyiswa kukaYehoyakim yaza yaphela ngommiselo kaKoreshi. Njengoko isiphelo saloo minyaka ingamashumi asixhenxe sasisondele, uDaniyeli waqonda ngeLizwi likaThixo lesiprofeto ukuba isiphelo sasisele siza kufika.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Ngomnyaka wokuqala kaDariyo unyana ka-Ahaswerosi, owenzala yamaMedi, owamiselwa ukuba abe ngukumkani phezu kobukumkani bamaKaledi; ngonyaka wokuqala wobukumkani bakhe, mna Daniyeli ndaqonda ngeencwadi inani leminyaka, ekwafika ngalo ilizwi leNkosi kuYeremiya umprofeti, ukuba wayeza kuzalisekisa iminyaka emashumi asixhenxe ekuphanzisweni kweYerusalem. Daniyeli 9:1, 2.

Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.

UDaniyeli umele abantu bakaThixo ngemihla yokugqibela abaqonda intsingiselo engumfuziselo yeminyaka engamashumi asixhenxe yokuthinjwa, yaye olo qondisiso lwenzeka kungekudala ngaphambi kokuba loo minyaka ingamashumi asixhenxe engumfuziselo iphele. Abantu bakaThixo bayiqondile ngokuchanekileyo iminyaka engamashumi asixhenxe yokuthinjwa, kodwa oko amele kona uDaniyeli kukuqonda ukuba loo minyaka ingamashumi asixhenxe imele ixesha lesiprofeto eliqala ngoSeptemba 11, 2001, lisiya kumthetho weCawa. KuDaniyeli, loo minyaka yaphela ngommiselo kaKoreshi, nto leyo ethi ngemihla yokugqibela imele umthetho weCawa eUnited States.

Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.

Kungekudala ngaphambi komthetho weCawa, abantu bakaThixo bavuselwa ekuqondeni kwesiprofeto okuboniswa yiminyaka engamashumi asixhenxe engumfuziselo. Loo minyaka yomfuziselo yaqala ngoYehoyakim, omela uSeptemba 11, 2001, xa, ngokufika kobuSilamsi bentlekele yesithathu, ingelosi enamandla yesiTyhilelo 18 yehla yaza yabhengeza ukuwa kweBhabheli. Ukuwa kweBhabheli kumela isigidimi sengwele yesibini, yaye ngoSeptemba 11, 2001, kwaqala ixesha lesibini lovavanyo kwabo badla incwadi efihlakeleyo eyayisesandleni sengwele. Elo xesha, elimelwe yiminyaka engamashumi asixhenxe engumfuziselo, liyaqhubeka lide lifike kumthetho weCawa.

As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.

Njengoko isiphelo sisondele, njengoko sifuziselwa nguDaniyeli ngonyaka wokuqala kaDariyo, abantu bakaThixo bayavuselwa kuvavanyo lomfanekiso werhamncwa. Babe sele beqondile ngaphambili ezinye zeenyaniso ezinxulumene novavanyo lomfanekiso werhamncwa, kodwa inxalenye abayiqondayo kanye ngaphambi kokuphela kwexesha lesiprofeto lesithunywa sesibini, ibifihlwe ebumnyameni. Njengoko uDaniyeli wayelihlola iLizwi likaThixo lesiprofeto, waza emva koko waqonda ukubaluleka kweminyaka engamashumi asixhenxe, wakhokelwa emthandazweni, kanye njengokuba wayekhe wakhokelwa emthandazweni xa waqonda isoyikiso sobomi nokufa sikaNebhukadenetsare ngokuphathelele iphupha lakhe lomfanekiso. KwiSahluko sesithoba sikaDaniyeli, njengakwiSahluko sesibini sikaDaniyeli, xa uDaniyeli wayethandaza, wamkela ukukhanya kwesiprofeto.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.

> Ewe, ndathi ndisathetha emthandazweni, kwafika le ndoda uGabriyeli, endandiyibonile embonweni ekuqaleni, ibhabha ngokukhawuleza, yandichukumisa malunga nexesha ledini langokuhlwa. Yandiyalela, yathetha nam, yathi, Owu Daniyeli, ndiphumile ngoku ukuze ndikunike ubulumko nokuqonda. Daniyeli 9:21, 22.

The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.

“Ubuchule nokuqonda” uDaniyeli akunikwayo njengoko wayethandaza kuyahambelana nomthandazo wakhe kwisahluko sesibini.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.

> Wandula ke uDaniyeli waya endlwini yakhe, walwazisa olu daba kuHananiya, kuMishaeli, nakuAzariya, amaqabane akhe; ukuze bacele inceba kuThixo wamazulu ngale mfihlelo; ukuze uDaniyeli namaqabane akhe bangatshabalali kunye nabanye abaziingqondi baseBhabheli. Yandula ke loo mfihlelo yatyhilelwa kuDaniyeli embonweni wasebusuku. Wandula ke uDaniyeli wamdumisa uThixo wamazulu. Daniyeli 2:17–19.

Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.

Umgca phezu komgca, imithandazo emibini kaDaniyeli ngumthandazo omnye. Yomibini inikelwa ngexesha lembali elimele ngokomfuziselo uvavanyo olubonakalayo lwesithunywa sesibini, olwenzeka phakathi koSeptemba 11, 2001, nomthetho weCawa ozayo kungekudala. Phantsi kwesoyikiso sokufa esisondelayo sikaNebhukadenetsare, nangolwazi lwesiprofeto lweminyaka engamashumi asixhenxe kaYeremiya kwakunye nesifungo samaxesha asixhenxe sikaMoses, uDaniyeli uthandaza umthandazo weLevitikus amashumi amabini anesithandathu, ngoxa ecela ukuba uThixo amtyhilele imfihlelo yokugqibela yesiprofeto sesiBhalo. Imfihlelo leyo uYohane ayichaza njengeSityhilelo sikaYesu Kristu.

In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.

Kwisahluko sesithoba, uDaniyeli ubekwe ekutshintsheni kobukumkani obubini. IBhabheli isandul’ ukuwa kumaMedi namaPersi, kuba kungunyaka wokuqala kaDariyo; ngaloo ndlela kubekwa abantu bakaThixo kwimihla yokugqibela kwindawo yotshintsho eyaphawulwa kwintshukumo yengelosi yokuqala kwanakwintshukumo yengelosi yesithathu.

The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”

Intshukumo yamaMillerite yaseFiladelfiya yatshintshela eLawodikea ngo-1856, yaye intshukumo yaseLawodikea yeFuture for America itshintshela kwintshukumo yaseFiladelfiya ekupheleni kweentsuku ezintathu nesiqingatha zokuba ifile esitratweni seSityhilelo isahluko seshumi elinanye. Uvavanyo olwasilelayo kwintshukumo yaseFiladelfiya yamaMillerite ukusuka ngo-1856 kude kube ngu-1863, lwalunxulumene nemfundiso “yamaxesha asixhenxe.”

The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.

Uvavanyo lwentshukumo yamaLawodike yaseFuture for America lumalunga nesidingo sokuqonda imeko yabo yokuchithachitha, baze emva koko bangene emthandazweni nakumava eLevitikus amashumi amabini anesithandathu. UDaniyeli wayekwixesha lotshintsho phakathi kwezikumkani zaseBhabheli nezaseMedi namaPersi, kanye phambi kokuphela kwexesha leminyaka engamashumi asixhenxe eliphawulwe ngumyalelo kaKoreshi. Iminyaka engamashumi asixhenxe yiyo imeko ejikeleze umthandazo kaDaniyeli, yaye le minyaka ingamashumi asixhenxe imela “izihlandlo ezisixhenxe” zikaMoses. Yomibini imithandazo kaDaniyeli ihambelana nexesha lotshintsho eliphawulwa “zizihlandlo ezisixhenxe” kwintshukumo yengelosi yokuqala, kwanakwintshukumo yengelosi yesithathu.

The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.

“Imfihlelo” etyhilwa kuDaniyeli sisityhilelo somfanekiso kaNebhukadenetsare. “Imfihlelo” yomfanekiso kaNebhukadenetsare ngemihla yokugqibela kukuba umele izikumkani ezisibhozo, kungekhona ezine. Kumanqaku angaphambili akwelo candelo lithi, “Owesibhozo Uphuma Kwabasixhenxe”, le nyaniso sele ibekwe. Ngaphakathi kwaloo mfihlelo kukho isityhilelo sendawo yotshintsho xa owesibhozo efika, lowo uphuma kwabasixhenxe. “Imfihlelo” yomfanekiso kaNebhukadenetsare sisiqinisekiso sovuko lophondo lobuProtestanti benyaniso nophondo lobuRiphabhlikhi. Zombini ezo mvuko zichaza ukuba uphondo ngalunye lulowesibhozo, kodwa luphuma kwabasixhenxe; yaye utshintsho olusuka kowesithandathu lusiya kowesibhozo kuwo omabini amaphondo lwenzeka kwimeko yesiprofeto yovavanyo olunxulumene “namaxesha asixhenxe” kaMoses. Olo tshintsho lwenzeka, njengoko lumelwe nguDaniyeli, kanye phambi kommiselo kaKoreshi, omele ummiselo womthetho weCawa ngeCawa eUnited States. Kwandula ke, emthethweni weCawa ngeCawa, ngeentshukumo ezikhawulezayo, inxeba elibulalayo lobupopu liyaphiliswa njengoko ubupopu busiba yintloko yesibhozo ephuma kwabasixhenxe, njengoko nabo, budlula kutshintsho lwesiprofeto, njengoko lumelwe ngumfanekiso kaNebhukadenetsare kuDaniyeli isahluko sesibini.

> Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.

> Ngako oko uDaniyeli waya kuAriyoki, lowo ukumkani awayemmisel' ukuba atshabalalise izilumko zaseBhabheli; waya wathi kuye ngolu hlobo: Musa ukuzitshabalalisa izilumko zaseBhabheli; ndingenise phambi kokumkani, ndize ndimazise ukumkani ukutyhilwa kwalo. Wandula ke uAriyoki wamngenisa uDaniyeli ngokukhawuleza phambi kokumkani, wathi kuye ngolu hlobo, Ndifumene indoda yabathinjwa bakwaYuda, eya kumazisa ukumkani ukutyhilwa kwalo. Ukumkani waphendula wathi kuDaniyeli, ogama lakhe lalinguBheleshatsare, Unako na ukundazisa iphupha endilibonileyo, nokutyhilwa kwalo? Daniyeli 2:24–26.

Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.

Akuba uDaniyeli sele enikwe imfihlelo, kubhekiselwa kuwo omabini amagama akhe, nto leyo ebonisa ukuba umele abantu bomnqophiso, abathi ngemihla yokugqibela babe besandul’ ukungena kwintshukumo yaseFiladelfiya yamakhulu alikhulu anamashumi amane anesine amawaka. Ubonakalisa isimilo somkhonzi kaThixo ngokucela ukuba kungabikho namnye obulawayo ngenxa yokusilela kwabo ukuqonda “imfihlelo.” Isimilo sakhe sithelekiswa neso sika-Ariyoki, umkhonzi kaNebhukadenetsare ofuna uzuko kukumkani ngenxa yokumfumana kwakhe uDaniyeli. UDaniyeli ke uchaza umahluko phakathi kokubonakaliswa koyiso oluyinyaniso lwesiprofeto nolo lwamadoda azizilumko aseBhabheli, xa ephendula umbuzo kaNebhukadenetsare ngombuzo, aze ke, ngokungafaniyo noAriyoki, angasebenzisi ukuqonda kwakhe “imfihlelo” ukuziphakamisa, koko aphakamise uThixo wezulu.

> Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.

> UDaniyeli waphendula phambi kokumkani, wathi, Imfihlelo ayifunileyo ukumkani ayinakutyhilwa kukumkani zizilumko, nabavumisi ngeenkwenkwezi, nabenzi bemilingo, nabaxeli-thamsanqa; kodwa kukho uThixo ezulwini otyhila iimfihlelo, owazisa ukumkani uNebhukadenetsare oko kuya kubakho ngemihla yokugqibela. Iphupha lakho, nemibono yentloko yakho phezu kombhede wakho, yile. Daniyeli 2:27, 28.

Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.

UDaniyeli uqala ukuchaza kwakhe “imfihlelo” ngokuyichaza njengayo “imfihlelo” ebonisa okuya kubakho ngemihla yokugqibela. Imfihlelo yembali efihlakeleyo yeendudumo ezisixhenxe ichaza okuya kubakho ngemihla yokugqibela. Umfanekiso kaNebhukadenetsare uyinxalenye yemfihlelo yemihla yokugqibela etyhilwayo kamsinya ngaphambi kokuvalwa kwexesha lovavanyo. Utyhilwa kamsinya ngaphambi kokuvalwa kwexesha lovavanyo ngexesha lotshintsho xa zombini iimpondo zerhamncwa lomhlaba ziba sesesibhozo esiphuma kwesesixhenxe, njengoko kumelwe nguDaniyeli ngomnyaka wokuqala kaDariyo.

> As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.

> Ke wena, kumkani, iingcinga zakho zangena engqondweni yakho ulele embhedeni wakho, malunga noko kuya kwenzeka emva koko; yaye lowo utyhila iimfihlelo ukwazisile oko kuya kwenzeka. Ke mna ke, le mfihlelo ayityhilelwanga kum ngenxa yobulumko endinabo ngaphezu kwabo bonke abaphilayo, kodwa ngenxa yabo abaya kwazisa ukutyhilwa kokwayo kukumkani, kwanokuba wazi iingcinga zentliziyo yakho. Daniyeli 2:29, 30.

Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.

UDaniyeli uyamisela inyaniso ngobungqina besibini bokuba iphupha likaNebhukadenetsare limalunga nemihla yokugqibela, xa esithi, “lowo utyhilayo iimfihlelo ukwazisa oko kuya kwenzeka,” “emva koku.” Wandula ke uDaniyeli achaze ukuba le mfihlelo ayizange inikwe ngenxa yakhe, okanye ngokuba wayenobulumko obungaphezulu kunabo nabuphi na obomnye umntu, koko le “mfihlelo” yanikwa uNebhukadenetsare “ngenxa yabo baya kwazisa intsingiselo.” Le “mfihlelo” yanikwa ngenxa yabo babeza kuzisa “intsingiselo” yephupha kukumkani wokomoya waseBhabheli ngemihla yokugqibela. Le mfihlelo yanikwa ngokukodwa ikhulu elinamashumi amane anesine amawaka, kuba le “mfihlelo” yeyabo bakwimihla yokugqibela abavakalisa ukuwa kokugqibela kweBhabheli. Emva koko uDaniyeli utyhila iphupha lomfanekiso elalifihlwe ebumnyameni, nelavelisa uvavanyo lobomi okanye lokufa.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.

> Wena, kumkani, wabona, nanko umfanekiso omkhulu. Lo mfanekiso mkhulu, obuqaqawuli bawo babubalasele, wema phambi kwakho; yaye ukumila kwawo kwakusoyikeka. Intloko yalo mfanekiso yayiyeyegolide ecocekileyo, isifuba sawo neengalo zawo zazingezesilivere, isisu sawo namathanga awo ayengobhedu, imilenze yawo iyeyentsimbi, iinyawo zawo zayinxenye yentsimbi zayinxenye yodongwe. Wabona kwada kwavela ilitye elagawulwa lingengazandla, elawubetha umfanekiso ezinyaweni zawo ezazingezentsimbi nezodongwe, laziqhekeza zaziingceba. Yandula intsimbi, nodongwe, nobhedu, nesilivere, negolide, kwaqhekezwa kwaba ziingceba ndawonye, kwaba njengomququ wezanda zasehlotyeni; nomoya wakuthwala wakusa, akwafunyanwa ndawo yako: laye ilitye elawubetha umfanekiso laba yintaba enkulu, lawuzalisa wonke umhlaba. Lilo elo iphupha; nentsingiselo yalo siya kuyixela phambi kokumkani. Daniyeli 2:31–36.

Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.

Iphupha likaNebhukadenetsare lachonga izikumkani zesiprofeto seBhayibhile ukusuka kwixesha lakhe kuse kuthi ga kwimihla yokugqibela, xa ikhulu elinamashumi amane anesine amawaka, amelwayo nguDaniyeli ekuzibonakaliseni kwakhe kuNebhukadenetsare, kwanangelitye elanqunyulwa ngaphandle kwezandla, zitshabalalisa izikumkani zasemhlabeni ezimelwe emfanekisweni, eliye ke emva koko laba yintaba ezalisa ihlabathi lonke. Iphupha lalingemihla yokugqibela, kwindawo yenguqu yesiprofeto apho ikhulu elinamashumi amane anesine amawaka lityhilelwa imfihlelo yokugqibela yesiprofeto.

As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.

Njengomqondiso wesigodlo sophondo lokwenyaniso lobuProtestanti, emva koko bathwala umyalezo wengelosi yesithathu bawuse kwihlabathi elisifa. Lowo myalezo ukhula ube sisikhalo esikhulu ngexesha lomthetho weCawa eUnited States, xa uphawu lwerhamncwa lunyanzeliswa. Phambi kwaloo mmiselo, abo bamelwe nguDaniyeli ngemihla yokugqibela, kufuneka bajongane novavanyo lomfanekiso werhamncwa. Olo vavanyo luvavanyo olubonakalayo, kwaye lufuna ukuba iintshukumo ezivelisa ummiselo womthetho weCawa zibonwe ngabo bamelwe nguDaniyeli. Bayavavanywa ukuze kufunyaniswe ukuba bakhethe indlela kaThixo ebavumela ukuba bawubone uvavanyo lomfanekiso olufihlwe ebumnyameni. Uvavanyo lwabo lubandakanya ukuzithoba komntu siqu nokuvuma. Lubandakanya ukuvuma ukuba uDaniyeli wanikwa ukuqonda ngamaphupha nangemibono, kuba ukuba bayala ukuva ilizwi likaDaniyeli likhala entlango, kufana nabo abathi ngemihla kaKristu bawugatya umyalezo kaYohane umBhaptizi.

Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.

UDade White usixelela ukuba iincwadi zikaDaniyeli neSityhilelo ziyancedisana, yaye igama elithi “ziyancedisana” alisebenzisayo lithetha ukuzisa ekugqibeleleni. Ekupheleni kukaJulayi, 2023, iNgonyama yesizwe sakwaYuda yaqalisa ukuvula amatywina eSityhilelo sikaYesu Kristu njengoko Yathembisayo ukuba iya kukwenza kanye phambi kokuba ixesha lovavanyo livalwe. Ngokwenza oko, Yachaza iinyaniso zeBhayibhile ezazikade ziqondwe ngokuchanekileyo, kodwa ngoku ezaziza kuqondwa kwisakhelo semihla yokugqibela.

One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.

Enye yezo nyaniso ngamangqina amabini eSityhilelo ishumi elinanye. Enye yimbali engukuzaliseka okugqibeleleyo “kweendudumo ezisixhenxe” zeSityhilelo ishumi. Uveze iinyaniso ezivela kwimigca engcwele yohlaziyo ezithetha ngokudana kukaJulayi 18, 2020. Usebenzise imiqondiso emine esemgceni ngamnye wongcwele wohlaziyo, ebonisa imbali yokuxhotyiswa kwesigidimi sokuqala de kuse emgwebeni, ngendlela engazange iqatshelwe ngaphambili. UDaniyeli isahluko sesibini uzisa ezininzi zezi ngcinga ekugqibeleleni, nangona ezi nyaniso zinzulu zifihlwe ebumnyameni kwabo balayo ukutya indlela yokusebenza echongwe njengoAlfa no-Omega.

In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.

Ekupheleni kwesi sifundo sikaDaniyeli isahluko sesibini, siya kushwankathela size sidibanise ezinye iinyaniso neempawu zendlela eziziswa ekugqibeleleni nguDaniyeli isahluko sesibini. Ngokwenza njalo, sichonga ukuba imfihlelo eyatyhilwa kuDaniyeli embonweni wasebusuku imele kanye ezi nyaniso.

We will set forth the summary and conclusion in the next article.

Siza kubeka isishwankathelo nesigqibo kwinqaku elilandelayo.

> “The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.

> “INkosi inamaziko ayo amisiweyo okuhlangabezana nabantu eziphosweni zabo nasekubuyeleni umva kwabo. Izithunywa zayo zithunywa ukuba zithwale ubungqina obucacileyo ukuze zibavuse kwimeko yabo yobuthongo nokuvulela ukuqonda kwabo amazwi axabisekileyo obomi, iziBhalo eziNgcwele. La madoda akamelanga abe ngabashumayeli kuphela, koko abe ngabalungiseleli, abathwali bokukhanya, abalindi abathembekileyo, abaya kuyibona ingozi esongelayo baze balumkise abantu. Bamele bafane noKristu ekukhuthaleni kwabo okunyanisekileyo, kubuchule babo obuqiqayo, kwimizamo yabo yobuqu—ngamafutshane, kuyo yonke inkonzo yabo. Bamele babe nonxibelelwano oluphilileyo noThixo, baze baqhelane kangaka neziprofeto nezifundo ezisebenzayo zeTestamente eNdala neTestamente eNtsha, ukuze bakwazi ukukhupha ebuncwaneni belizwi likaThixo izinto ezintsha nezindala.” Testimonies, volume 5, 251.

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