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# The Book of Daniel - Number One-Hundred and Fifty-Five

Incwadi kaDaniyeli — Inani Lekhulu Elinamashumi Amahlanu Anesihlanu

Unveiling Daniel’s Last Vision: A Parallel Journey of the Wise Virgins

Ukutyhilwa Kombono Wokugqibela KaDaniyeli: Uhambo Olungqamanayo Lweentombi Ezizizilumko

Author

Jeff Pippenger

Published

March 24, 2024

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We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Siqalile ukuqwalasela umbono wokugqibela kaDaniyeli ngokumchaza uDaniyeli njengophawu lwabantu bakaThixo bomnqophiso bemihla yokugqibela, yaye sisebenzise ivesi yokuqala sidibanisa nesahluko sokugqibela ukuze siqalise ukuchonga iimpawu zobuprofeti zabo bantu bemihla yokugqibela bamelwe nguBheleteshatsare. Abantu bakaThixo bomnqophiso bemihla yokugqibela bamele amaMillerite entshukumo yengelosi yokuqala, kwanabalikhulu elinamashumi amane anesine amawaka entshukumo yengelosi yesithathu. AmaMillerite azalisekisa umzekeliso weentombi ezilishumi, yaye loo mzekeliso uyaphindwa kanye ngokoonobumba bawo ngemihla yokugqibela.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndihlala ndikhunjuzwa ngomzekeliso weentombi ezilishumi, ezintlanu kuzo zazizizilumko, zaze ezintlanu zaba ziziziyatha. Lo mzekeliso uzalisekile yaye uya kuzaliseka ngokungqongqo kanye njengoko unjalo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekile yaye uya kuqhubeka uyinyaniso yangoku de kube sekupheleni kwexesha.” Review and Herald, August 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Amava omabini la maqela ezinsuku zokugqibela ngamava obu-Adventist.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umzekeliso weentombi ezilishumi kuMateyu 25 nawo ubonakalisa amava abantu bama-Adventist.” Imbambano Enkulu, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

AmaMillerite amela intshukumo yengelosi yokuqala, yaye amava awo nawo amelwa libandla laseFiladelfiya. Ngowe-1856, intshukumo yamaMillerite aseFiladelfiya yatshintshela kwintshukumo yaseLawodike, yaye kwimvukelo yowe-1863 yaphinda yatshintshela phambili yaba libandla lamaSeventh-day Adventist laseLawodike.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Ikhulu elinamakhulu alikhulu anamashumi amane anesine amawaka limele intshukumo yengelosi yesithathu, yaye amava alo amelwa kananjalo yibandla laseFiladelfiya. Ngo-1989, incwadi kaDaniyeli yavulwa kwibandla lamaSeventh-day Adventist laseLawodike, yaye ngoSeptemba 11, 2001, intshukumo yama-Adventist yaseLawodike yaqalisa, yaye ngoJulayi ka-2023, kwafika utshintsho olubuyela kwintshukumo yaseFiladelfiya.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

UBheleteshatsare, okanye uDaniyeli, umele intshukumo yaseFiladelfiya yemihla yokugqibela, ephinda intshukumo yaseFiladelfiya yamaMillerite “ngokuchaneka kwawo onke amalungu ayo.” Ivesi yokuqala yombono wokugqibela imele abo bantu bemihla yokugqibela, yaye ubungqina bokugqibela bombono wokugqibela bumele ukuvumelana nobungqina bokuqala bombono wokugqibela. Inkqubo yokuhlanjululwa kaDaniyeli isahluko seshumi elinesibini ichaza ukwanda kolwazi, kwakunye neendidi ezimbini eziveliswa ngoko. UBheleteshatsare ngowona melo ugqibeleleyo wezizilumko zemihla yokugqibela. KuDaniyeli isahluko seshumi elinesibini kukho ubuncinane iinyaniso ezintlanu zesiprofeto ezazizizibophelelo eziqinileyo zentshukumo yamaMillerite, ezimele ukuphindwa kwintshukumo yengelosi yesithathu.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Eyokuqala yinkqubo yokuhlanjululwa evelisa iindidi ezimbini zabanquli, yaye ngoko izalisekisa umzekeliso weentombi ezilishumi kokubini kwiintshukumo zokuqala nezokugqibela.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

> Kodwa wena, Daniyeli, wawagcine la mazwi, uliyitywine incwadi, kude kube lixesha lokugqibela: abaninzi baya kuhamba-hamba apha naphaya, nolwazi luya kwandiswa.... Waza wathi, Hamba ngendlela yakho, Daniyeli; kuba la mazwi avaliwe, etywiniwe, kude kube lixesha lokugqibela. Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Umahluko phakathi kwezilumko nabangendawo (abazizidenge), usekelwe ekuqondeni kwabo (ukwahlula ngengqondo) ukwanda kolwazi oluvulwayo ngexesha lesiphelo, nokuba kungonyaka ka-1798 kumaMillerite, okanye ngo-1989 kwikhulu elinamashumi amane anesine amawaka. Abantu bakaThixo bamele bazi ukuba ubu-Adventist ngamava omzekeliso weentombi ezilishumi, kuba ngaphandle kolo qondisiso abasayi kufuna ukuqonda ukuba “ixesha lesiphelo” lesizukulwana sokugqibela lafika nini, okanye ukuba yayiyintoni na umyalezo owatyhilwayo ngelo xesha. Ngaphandle kokuqonda ukuba amava obu-Adventist ayinkqubo yokuvavanywa enamanyathelo amathathu, esekelwe kuphuhliso oluqhubekayo lwenyaniso, ekhokelela kwisiphumo “sobomi okanye sokufa,” akunakwenzeka ukuqonda ubizo oluphezulu lomAdventist ngamnye woSuku lweSixhenxe. UBelteshatsare umele abantu abaziyo ukuba badlula kwinkqubo yokuhlanjululwa emelwe njengokuba “behlanjululwa, benziwa mhlophe, bevavanywa.” Kwaye kanye loo nkqubo inamanyathelo amathathu yokuhlanjululwa ichongwa ngokukhethekileyo njengomsebenzi woMoya oyiNgcwele.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

> Noko ke ndinixelela inyaniso; kubalungele nina ukuba ndimke; kuba ukuba andimki, uMthuthuzeli akayi kuza kuni; ke ukuba ndiyemka, ndiya kumthumela kuni. Kwaye xa efikile, uya kulohlwaya ihlabathi ngenxa yesono, nangenxa yobulungisa, nangenxa yomgwebo: Ngenxa yesono, kuba bengakholwa kum; Ngenxa yobulungisa, kuba ndiya kuBawo, yaye anisayi kuphinda nindibone; Nangenxa yomgwebo, kuba umphathi weli hlabathi ugwetyiwe. Ndisenezinto ezininzi zokuthetha kuni, kodwa aninakuzithwala ngoku. Kodwa ke xa efikile yena, uMoya wenyaniso, uya kunikhokelela kuyo yonke inyaniso; kuba akayi kuthetha ngokwakhe; kodwa konke athe akuva, uya kukuthetha oko; yaye uya kunibonisa izinto ezizayo. Yohane 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Umsebenzi woMoya oyiNgcwele ekukhokeleni iintombi ezizizilumko “kuyo yonke inyaniso,” ufuna ukuba Yena akhalimele, oko kuthetha ukuyala okanye ukweyisela, ihlabathi ngesono, ngobulungisa nangomgwebo, nto leyo kanye kanye ngamanyathelo amathathu afanayo avelisa nokuba yintombi esisilumko okanye esisidenge kuDaniyeli isahluko seshumi elinesibini. Umyalezo uYesu awuchaza njengomsebenzi woMoya oyiNgcwele yi-“oli,” etyhila umahluko phakathi kwezilumko nabangendawo kuDaniyeli isahluko seshumi elinesibini. Abantu bakaThixo bemihla yokugqibela bamele bayiqonde ukwanda kolwazi kwisizukulwana sabo, yaye olo lwazi lubandakanya ukuqonda kwabo ukuba bangaba ziintombi ezisidenge okanye ezizizilumko emzekelisweni kaMateyu isahluko samashumi amabini anesihlanu.

> “John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

> “UYohane waboniswa ezi zinto ngombono ongcwele. Wabona ibandla elimelwe ziintombi ezintlanu eziziziyatha, zinezibane zazo zilungisiwe zaza zikhanya, waza wadanduluka ngovuyo olukhulu, ‘Nalu unyamezelo lwabangcwele; naba abagcina imithetho kaThixo nokholo lukaYesu. Ndeva nelizwi liphuma ezulwini lisithi kum, Bhala, Banoyolo abafileyo abafela eNkosini kususela ngoku ukuya phambili: Ewe, utsho uMoya, ukuze baphumle emisebenzini yabo; yaye imisebenzi yabo iyabalandela.’”

> “Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

> “Abaninzi abavayo imiyalezo yengelosi yokuqala neyesibini babecinga ukuba baya kuphila babone uKristu esiza emafini ezulu. Ukuba bonke abo babebanga ukuba bayakholelwa enyanisweni babeyenzile indima yabo njengeentombi ezizizilumko, umyalezo ngowawusele uvakalisiwe kuzo zonke iintlanga, izizukulwana, iilwimi, nabantu. Kodwa ezintlanu zazingabazizilumko, zaza ezintlanu zaba zizidenge. Inyaniso yayimele ukuba ivakaliswe ziintombi ezilishumi, kodwa zintlanu kuphela ezazenze amalungiselelo ayimfuneko ukuze zihlangane naloo qela lalihamba ekukhanyeni elalifike kubo. Umyalezo wengelosi yesithathu wawudingeka. Esi saziso sasimele senziwe. Abaninzi abaphuma baya kuhlangabeza uMyeni phantsi kwemiyalezo yengelosi yokuqala neyesibini, balwala umyalezo wengelosi yesithathu, umyalezo wokugqibela wokuvavanywa oza kunikwa ihlabathi.”

> “A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

> “Umsebenzi ofanayo uya kufezekiswa xa loo ngelosi yimbi, emelwe kwisiTyhilelo 18, inikela isigidimi sayo. Izigidimi zengelosi yokuqala, eyesibini, neyesithathu ziya kufuna ukuphindwa. Kuya kunikelwa ubizo ebandleni, ‘Phumani kuyo, bantu bam, ukuze ningabi ngabahlanganyeli bezono zayo.’ ‘IBhabheli enkulu iwile, iwile, yaba yindawo yokuhlala yeedemon, nenqaba yabo bonke oomoya abangcolileyo, nentolongo yazo zonke iintaka ezingahlambulukanga nezithiyekileyo. Kuba zonke iintlanga ziselesile iwayini yengqumbo yohenyuzo lwayo, nookumkani bomhlaba bahenyuzile nayo, nabarhwebi bomhlaba bazityebisile ngobuninzi bezinto zayo ezimnandi…. Phumani kuyo, bantu bam, ukuze ningabi ngabahlanganyeli bezono zayo, nokuba ningamkeli kwizibetho zayo; kuba izono zayo zifike zada ezulwini, yaye uThixo uzikhumbule izenzo zayo zobugwenxa’ [IsiTyhilelo 18:2–5].”

> “Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

> “Thabatha ivesi nganye yesi sahluko, uyifunde ngenyameko, ingakumbi ezi zimbini zokugqibela: ‘Nokukhanya kwesibane akusayi kuphinda kukhanye konke konke kuwe; nezwi lomyeni nelomtshakazi alisayi kuphinda livele konke konke kuwe; kuba abarhwebi bakho babengabantu abakhulu bomhlaba; kuba zonke iintlanga zalahlekiswa bubugqwirha bakho. Kwaye kuye kwafunyanwa igazi labaprofeti, nelabangcwele, nelabo bonke ababulawayo emhlabeni.’”

> “The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

> “Umzekeliso weentombi ezilishumi wanikelwa nguKristu ngokwaKhe ngokwaKhe, yaye yonke inkcukacha yawo imele ifundwe ngenyameko. Kuya kuza ixesha apho ucango luya kuvalwa. Simelwa nokuba ziintombi ezilumkileyo okanye ezibudenge. Asinakukwazi ngoku ukwahlula, yaye asinagunya lokuthi ngoobani abalumkileyo kwanokuba ngoobani abazizidenge. Bakho abo bayibambayo inyaniso ekungalungini, yaye ngokwembonakalo yangaphandle bafana neentombi ezilumkileyo.” Manuscript Releases, umqulu 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Njengama-Adventist abaza kubiza amadoda nabafazi baphume eBhabheli ngexesha lomthetho weCawa osondeleyo ukuza, “simelwe nokuba ziintombi ezilumkileyo okanye ezizizidenge.” Iqela elabonwa nguYohane “elimelwe ziintombi ezintlanu ezilumkileyo, izibane zazo zilungisiwe zaza zavutha,” awaphinda uYohane walichaza njengabo banako “ukunyamezela kwabangcwele,” nabo “bagcina imithetho kaThixo nokholo lukaYesu,” ngabo ikhulu elinamashumi amane anesine amawaka, abafuneka ukuba bagcine imithetho kaThixo, basebenzise ukholo lukaYesu, baze bazi ukuba bangazo iintombi ezisemzekelisweni kaMateyu amashumi amabini anesihlanu. Akuphelelanga nje ekubeni kufuneka baqonde ukuba nokuba ziintombi ezilumkileyo okanye ezizizidenge, koko kufuneka baphinde amava amelwe nguDaniyeli njengokuthi “bahlanjululwe, benziwe mhlophe, bavavanywe.”

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

> Babevuma ngathi bacula ingoma entsha phambi kwetrone, naphambi kwezo zidalwa zine, naphambi kwabadala; yaye akukho namnye umntu wayenokuyifunda loo ngoma ngaphandle kwekhulu elinamashumi amane anesine amawaka, awakhululwa emhlabeni. Aba ngabo abangazange bangcoliswe ngabafazi; kuba baziintombi. Aba ngabo abamlandelayo iMvana naphi na apho iya khona. Aba bakhululwa phakathi kwabantu, bengamazimba okuqala kuThixo nakwiMvana. Yaye emlonyeni wabo akufunyanwanga nkohliso; kuba abanatyala phambi kwetrone kaThixo. ISityhilelo 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Kukho ubuncinane iinyaniso ezintlanu ezimelwe kwisahluko seshumi elinesibini sikaDaniyeli, eziziinyaniso ezinxulumene nentshukumo yamaMillerite yesithunywa sokuqala, eziya kuphindwa zize ziqondwe ngokupheleleyo ngakumbi yintshukumo yamakhulu alikhulu anamashumi amane anesine amawaka. Enye yezo nyaniso yinkqubo yokuhlanjululwa enamanyathelo amathathu enxulunyaniswa nomzekeliso weentombi ezilishumi. Inyaniso yokuqala awayiqondayo uWilliam Miller ngokwemeko yexesha lesiprofeto, yayikukuba “izihlandlo ezisixhenxe,” zikaLevitikus amashumi amabini anesithandathu, yaye loo nyaniso ichongiwe kuDaniyeli 12, yaye yinyaniso yokuqala kwimbali yamaMillerite ekhankanywe apho.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.

> Kodwa wena, Daniyeli, wavale la mazwi, uyitywine incwadi, kude kube lixesha lesiphelo; abaninzi baya kuya bebuya, nolwazi luya kwanda. Ndaza mna Daniyeli ndakhangela, yaye, khangela, kwakumi abanye ababini, omnye ngakolu hlangothi lomlambo, nomnye ngakwelo hlangothi lomlambo. Waza omnye wathi kwindoda eyayambethe ilinen, eyayiphezu kwamanzi omlambo, Kuya kude kube nini na ukuphela kwale mimangaliso? Ndaza ndeva indoda eyayambethe ilinen, eyayiphezu kwamanzi omlambo, xa yayiphakamisa isandla sayo sokunene nesandla sayo sokhohlo isibhekisa ezulwini, yafunga ngaye ophila ngonaphakade ukuthi kuya kuba lixesha, namaxesha, nesiqingatha sexesha; yaye xa ithe yagqiba ukusasaza amandla abantu abangcwele, zonke ezi zinto ziya kugqitywa. Ndaza ndeva, kodwa andaqonda; ndaza ndathi, O Nkosi yam, siya kuba yintoni na isiphelo sale nto? Waza wathi, Hamba ngendlela yakho, Daniyeli; kuba la mazwi avaliwe atywiniwe kude kube lixesha lesiphelo. Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangeendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Le ndinyana iqala ngokuba incwadi kaDaniyeli itywinwe de kube lixesha lesiphelo, yaye le ndinyana igqiba ngokuba incwadi kaDaniyeli itywinwe kude kuse kwixesha lesiphelo. Phakathi kokutywinwa kokuqala nokokugqibela kwamazwi kaDaniyeli, ubungqina obafungelwayo balo “Lowo uphilayo ngonaphakade” babusithi, “kuya kuba lixesha, namaxesha, nesiqingatha; yaye xa athe wawugqiba umsebenzi wokuchithachitha amandla abantu abangcwele, ziya kuba zigqityiwe zonke ezi zinto.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Lowo wanikela obu bungqina buqinisekiswe ngesifungo yayinguLowo wayephezu kwamanzi, embethe ilinen. UDaniyeli wabona ingelosi kwenye intlambo yoMlambo iHiddekeli, nenye ingelosi kwenye intlambo, yaye enye yezo ngelosi yabuza umbuzo, owaphendulwa nguLowo wayephezu kwamanzi. Umbuzo wawusithi, “Koda kube nini?” La ngamazwi amabini okuqala afanayo ombuzo obuzwe kwindinyana yeshumi elinesithathu yesahluko sesibhozo sikaDaniyeli.

> 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ndaza ndeva omnye ongcwele ethetha, yaza enye ingcwele yathi kuloo ngcwele yayithethayo, Koda kube nini na umbono ongombingelelo wemihla ngemihla, nesikreqo esiyinkangala, wokunikelwa kokubini kwengcwele nomkhosi ukuba kunyathelwe phantsi kweenyawo? Wathi kum, Koba ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ingcwele ihlanjululwe. Daniyeli 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Isakhiwo esifanayo sobuprofeti sifumaneka kuzo zombini ezo ncoko, ngaphandle kokuba kwisahluko sesibhozo uDaniyeli usecaleni komlambo iUlai, kungekhona umlambo iHiddekel. Kwisahluko sesibhozo ingelosi (ongcwele) “yathi kuloo ungcwele uthile wathethayo, kuya kude kube nini.” Igama lesiHebhere eliguqulelwe ngokuthi “loo ungcwele uthile,” ligama lesiHebhere elithi “Palmoni,” elithetha uMbali Omangalisayo Wamanani, okanye uMbali Weemfihlelo. Kwisahluko sesibhozo uYesu (uMbali Omangalisayo Wamanani) wayethetha, yaye omnye ongcwele wabuza uYesu (loo ungcwele uthile), “kuya kude kube nini.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Kwisahluko seshumi elinesibini, Lowo umi phezu kwamanzi ubuzwa yingelosi eyayikwelinye lamacala oMlambo iHiddekel isithi, “kuya kude kube nini.” Ezi ndawo zimbini mazithathelwe ingqalelo kunye, umgca phezu komgca. Umbuzo wokuqala wesahluko sesibhozo ngulo: “umbono ongokunyathelwa phantsi kwengcwele nomkhosi, okwazaliseka kuqala ngobuhetheni, kwandule ke bubupopu, uya kuba kude kube nini?” Umbuzo wesahluko seshumi elinesibini uthi, “kuya kuba kude kube nini kuse ekupheleni kwezi zimanga.” Impendulo efungelweyo ithi ke inikelwa nguPalmoni, uMbali-manani oMangalisayo, owayembethe ilinen, emi phezu kwamanzi: “kuya kuba lixesha, namaxesha, nesiqingatha sexesha; yaye xa athe akugqiba ukusasaza amandla abantu abangcwele, ziya kuthi ke zonke ezi zinto zigqitywe.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Imibuzo yeMilambo i-Ulai ne-Hiddekel ithi, “kuya kuba kude kube nini na umbono wokuchithachithwa kwabantu bakaThixo okuphunyezwa bubuhedeni kuqala, baze emva koko bupopu, njengoko benyathela phantsi ingcwele nomkhosi?” Impendulo ithi ukunyathelwa phantsi kuphela ngo-1798, xa kuqala umsebenzi kaPalmoni wokumisa itempile yamaMillerite, kuze emva koko kuphele kwiminyaka engamashumi amane anesithandathu kamva ngo-1844, xa ingcwele yayimele ukuhlanjululwa.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Kwisesahluko seshumi elinesibini uDaniyeli weva incoko, “kodwa andiqondanga.” UDaniyeli wavakalisa umnqweno wokuba aqonde, njengoko kubonakaliswa kukuba wabuza uKristu. “Nkosi yam, ziya kuba yintoni na isiphelo sezi zinto?” Ukubonakalisa kwakhe umnqweno wokuqonda kwakumela umnqweno weentombi ezizizilumko wokuba ziqonde, kuba yonke loo ngxoxo yabekwa phakathi kwezalathiso ezibini zokutywinwa kwencwadi kaDaniyeli kude kube lixesha lesiphelo. UDaniyeli wayemele umnqweno owabekwa phezu kukaWilliam Miller wokuba aqonde inyaniso eyatyhilwayo ngowe-1798, yaye inyaniso yokuqala awakhokelwayo ukuba ayiqonde yaba kukunyathelwa phantsi kwengcwele nomkhosi, kuqala bubuhedeni baze emva koko bubupopu ngexesha ekwakusasazwa ngalo amandla abantu abangcwele, ekuzalisekisweni “kwamaxesha asixhenxe,” eLevitikus amashumi amabini anesithandathu.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Umnqweno kaMiller wokwazi inyaniso umelwe ngumnqweno kaDaniyeli, kodwa ukuqonda kukaMiller kwakungaphelelanga. UDaniyeli umele umnqweno kaMiller, yaye uBelteshatsare umele abo banokuqonda okupheleleyo kwento nalo mbono. Kukho ubuncinane iinyaniso ezintlanu ezibalulekileyo ezaziyinxalenye yamava amaMillerite kwisahluko seshumi elinesibini sikaDaniyeli, eziya kufumana umfanekiswano ohambelanayo kwimbali yamawaka alikhulu anamashumi amane anesine. Enye kukuba bazalisekisa baza baqonda ukuba babezalisekisa umzekeliso weentombi ezilishumi, kunye nenkqubo yawo yokuvavanywa enamanyathelo amathathu, yaye enye kukuba bayaliqonda ilitye lesiseko “lamaxesha asixhenxe,” likaLevitikus isahluko samashumi amabini anesithandathu.

We will continue this study in our next article.

Siya kuqhubeka nesi sifundo kwinqaku lethu elilandelayo.

> “‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

> “‘Ngoko ke ubukumkani bamazulu buya kufaniswa neentombi ezilishumi, ezathabatha izibane zazo, zaphuma zaya kuhlangabeza umyeni. Ke zona ezintlanu zaziziingqondi, nezinye ezintlanu zaziziziyatha. Ezo zazingamaziyatha zathabatha izibane zazo, azathabatha oli kunye nazo; kodwa eziziingqondi zathabatha oli ezityeni zazo kunye nezibane zazo. Ke kaloku, akubon’ ukuba umyeni uyalibala, zathongozela zonke zalala. Kwathi phakathi kobusuku kwabakho isikhalo, sithi, Nanko umyeni uyeza; phumani niye kumhlangabeza. Zandula ke zonke ezo ntombi zavuka, zalungisa izibane zazo. Eziziziyatha zathi kweziziingqondi, Sipheni ioli yenu; ngokuba izibane zethu ziyacima. Kodwa eziziingqondi zaphendula, zisithi, Hayi; hleze inganeli thina nani: yiyani koko kwabathengisayo, nizithengele. Ke kaloku, ekubon’ ukuba ziyahamba zisiya kuthenga, wafika umyeni; zaza ezo bezikulungele zangena naye emsithweni; lwaza ucango lwavalwa. Emveni koko zafika nazo nezinye iintombi, zisithi, Nkosi, Nkosi, sivulele. Kodwa yena waphendula wathi, Inene ndithi kuni, andinazi. Lindani ngoko; ngokuba anazi mini naliyure aya kuza ngayo uNyana woMntu.’”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Ngoku siphila kwelona xesha liyingozi kakhulu, yaye akukho namnye kuthi omele alibazise ekufuneni ukulungiselelwa ukuza kukaKristu. Makungabikho namnye olandela umzekelo weentombi ezizizidenge, acinge ukuba kuya kukhuseleka ukulinda de kufike ingxaki ngaphambi kokufumana ukulungiswa kwesimilo ukuze ame ngelo xesha. Kuya kuba semva kwexesha ukufuna ubulungisa bukaKristu xa iindwendwe zibizwa zingene zize zihlolwe. Ngoku lixesha lokunxiba ubulungisa bukaKristu,—ingubo yomtshato eya kukufanela ukungena kwisidlo somtshato seMvana. Emzekelisweni, iintombi ezizizidenge zimelwe zicela ioli, zize zisilele ukuyifumana ngokwesicelo sazo. Oku kufuzisela abo bangazilungiselelanga ngokwabo ngokuphuhlisa isimilo esinokuma ngexesha lengxaki. Kunjengokuba bangaya kubamelwane babo bathi, Ndinikeni isimilo senu, kungenjalo ndiya kulahleka. Abo babelumkile babengenako ukwabelana ngeoli yabo nezibane ezazidanyaza zeentombi ezizizidenge. Isimilo asidluliselwani. Asithengwa, asithengiswa; sifunyanwa. INkosi inike wonke umntu ngamnye ithuba lokufumana isimilo esilungileyo ngeeyure zovavanyo; kodwa ayibekanga ndlela yokuba omnye umntu adlulisele komnye isimilo asiphuhlise ngokudlula kumava anzima, ngokufunda izifundo kuMfundisi omkhulu, ukuze akwazi ukubonakalisa umonde phantsi kovavanyo, aze asebenzise ukholo ukuze asuse iintaba zokungenakwenzeka. Akunakwenzeka ukudlulisela ivumba elimnandi lothando,—ukunika omnye ubulali, ubuchule, nokunyamezela. Akunakwenzeka ukuba intliziyo yomntu omnye ithululele kwenye uthando lukaThixo nolobuntu.

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

> “Kodwa imini iyeza, yaye isondele phezu kwethu, xa onke amanqanaba esimilo aya kutyhilwa ngezilingo ezikhethekileyo. Abo bahlala benyanisekile kumgaqo, abo basebenzisa ukholo kude kube sekupheleni, baya kuba ngabo baye bangqinwa benyanisekile phantsi kovavanyo nezilingo ngexesha leeyure zangaphambili zovavanyo lwabo, baza bakha izimilo ngokufana noKristu. Iya kuba ngabo baye bahlakulela ukusondelana okunzulu noKristu, abo, ngobulumko bakhe nangobabalo lwakhe, bangabathabathi-nxaxheba kwindalo yobuthixo. Kodwa akukho mntu unokunika omnye ukuzinikela kwentliziyo neempawu eziphakamileyo zengqondo, aze azalise ukuswela kwakhe ngamandla okuziphatha. Ngamnye wethu unokwenza lukhulu ngenxa yomnye ngokunika abantu umzekelo ofana noweKristu, ngaloo ndlela ebaphembelela ukuba baye kuKristu ngenxa yobulungisa abangakwaziyo ukuma ngabo ngaphandle kwabo emgwebeni. Abantu mabawuqwalasele ngomthandazo lo mba ubalulekileyo wokwakhiwa kwesimilo, baze babumbe izimilo zabo ngokomzekelo wobuthixo.” The Youth Instructor, January 16, 1896.

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