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# The Book of Daniel - Number Ten

Incwadi kaDaniyeli - Inani Leshumi

The Process

Inkqubo

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Kwisahluko sokuqala sikaDaniyeli, uDaniyeli wasiwa ekuthinjweni kweminyaka engamashumi asixhenxe okwaxelwa kwangaphambili nguYeremiya, waza waqhubeka de kwangunyaka wokuqala kaKoreshi.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Kwaye uDaniyeli waqhubeka kwada kwangunyaka wokuqala wokumkani uKoreshi. Daniyeli 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Ngoko ke uDaniyeli waphila kuyo yonke imbali yeminyaka engamashumi asixhenxe yokuthinjwa, kwada kwafika ummiselo owavumela ukubuyiswa kukaSirayeli wamandulo ukuze kwakhiwe kwakhona yaye kubuyiselwe iYerusalem.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Ke kaloku ngomnyaka wokuqala kaKoreshi, ukumkani wasePersi, ukuze lizaliseke ilizwi likaYehova elathethwa ngomlomo kaYeremiya, uYehova wavusa umoya kaKoreshi, ukumkani wasePersi, ukuba enze isibhengezo kubo bonke ubukumkani bakhe, asibhale kananjalo, esithi. Ezra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Ngoko ke uDaniyeli uluphawu lwenkqubo yokuvavanywa yamawaka alikhulu anamashumi amane anesine eyaqala ngoSeptemba 11, 2001, yaye iyaqhubeka kude kube “ngummiselo,” ophawula ubizo lokuphuma eBhabhiloni.

> And I heard another voice from heaven, saying, 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 18:4, 5.

> Ndaza ndeva elinye ilizwi livela ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngamadlelane ezonweni zakhe, nokuze ningamkelwa zizibetho zakhe. Kuba izono zakhe zifike zaya ezulwini, yaye uThixo uzikhumbule izenzo zakhe zobugwenxa. ISityhilelo 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Iminyaka engamashumi asixhenxe yokuthinjwa lixesha lokuvavanywa nokuhlanjululwa kwekhulu elinamashumi amane anesine amawaka. Ngomhla we-11 kuSeptemba, 2001, kwafika uYeha lwesithathu lwamaSilamsi. Oku kuqondwa kuphela ngabo bamkela iinyaniso ezisisiseko zobuAdventisti. UYeha lokuqala noYeha lwesibini omabini achongwa ngokuchanekileyo njengobuSilamsi ngoovulindlela. Kuzo zombini iitshathi zooovulindlela zango-1843 nezango-1850, ezamkelwa nguEllen White, nezichongwa njengokuzaliseka kukaHabakuki isahluko sesibini, ubuSilamsi buchongwa njengamaxilongo esihlanu nelesithandathu. Amaxilongo amathathu okugqibela ngamaxilongo eYeha.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ndaza ndabona, ndeva ingelosi ibhabha phakathi kwezulu, isithi ngelizwi elikhulu, Yeha, yeha, yeha, kubemi bomhlaba ngenxa yamanye amazwi exilongo eengelosi ezintathu ezisasele ukuvuthela! ISityhilelo 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Ukuba kukho amaxilongo amathathu eeYeha, yaye ixilongo lokuqala nelesibini leeYeha yiSilamsi, kulula kakhulu ukuqonda ukuba ixilongo lesithathu leeYeha nalo liyiSilamsi. Inxalenye yomfuziselo weSilamsi njengamaXilongo eeYeha, kukuthintelwa kwawo, kuze ke kuthi emva koko akhululwe. USister White uchaza imimoya emine yeSityhilelo sesixhenxe, njenge “hashe elinomsindo,” elifuna “ukugqabhuka” lize “lizise ukufa nentshabalalo” emkhondweni walo.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Izithunywa zezulu zibambe imimoya emine, emelwe lihashe elinomsindo elifuna ukuqhawuka lize ligaleleke phezu kobuso bomhlaba uphela, lizisa intshabalalo nokufa endleleni yalo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Singalala kusini na emdeni kanye nehlabathi elingunaphakade? Singaba buthuntu, sibande, size sife? Owu, akwaba besinawo emabandleni ethu uMoya nomphefumlo kaThixo uphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo baphile. Kufuneka sibone ukuba indlela imxinwa, nesango licuthe. Kodwa ke njengoko sidlula ngesango elicutheneyo, ububanzi balo abunamda.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Iingelosi ezine ezibamba imimoya yomine zibamba “ihashe elinomsindo” lesiprofeto seBhayibhile elizalisa ukufa nentshabalalo. KwisiTyhilelo isahluko sesithoba, apho kuchazwa khona iXilongo lokuqala neleSibini leYeha, kukho ukumkani ochongiweyo. Uchongiwe kwisiTyhilelo “9:11”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Kwaye babenokumkani phezu kwabo, onguye ingelosi yomngxuma ongenasiphelo, ogama lakhe ngolwimi lwesiHebhere linguAbhadon, kodwa ngolwimi lwesiGrike igama lakhe linguApoliyon, njengokuba ephezu kwabo. ISityhilelo 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Igama, yaye ngoko nesimilo sokumkani wamaSilamsi, nguAbhadon ngesiHebhere nangoApoliyon ngesiGrike. Kuzo zombini iTestamente eNdala neNtsha, ezimelwe sisiHebhere nesiGrike, isimilo sobuSilamsi sifumaneka kwintsingiselo yala magama mabini. Kuzo zombini ezi ziqalo zamagama intsingiselo ithi “ukufa nentshabalalo.” UDade White uthi “ihashe elinomsindo” abathi iingelosi ezine zilibambe ngelixa ikhulu elinamashumi amane anesine amawaka litywinwa, lifuna ukuqhawuka lizise “ukufa nentshabalalo” endleleni yalo.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Isalathiso sokuqala esiBhalweni esiBhekisa kwiSilamsi nguIshmayeli, uyise wabo bagcina inkolo yeSilamsi. Kuleso salathiso sokuqala uchongwa njengendoda yasendle, yaye igama eliguqulelwe ngokuthi “yasendle” lithetha “iesile lasendle lama-Arabhi”. Isalathiso sokuqala sesiprofeto kwiSilamsi singumfuziselo wosapho lwehashe, yaye ihashe yindlela oovulindlela abayibonakalisa ngayo iSilamsi seYeha yokuqala neyesibini kwezo tshathi zimbini ezingcwele. Imimoya emine yeSityhilelo isahluko sesixhenxe, ibanjwa ingaqhubi, okanye “ithintelwe”, de uThixo atywine abantu baKhe. Inkqubo yokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka ikwayinkqubo yokuvavanywa nenkqubo yokuhlanjululwa.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Yonke le mizekeliso yesiprofeto imelwe kukuthinjwa kukaDaniyeli iminyaka engamashumi asixhenxe, kuqalwa ngoYehoyakim, umqondiso wokuxhotyiswa kwesigidimi sokuqala, kude kube “ngummiselo” obizela amadoda nabafazi ukuba baphume eBhabheli. Ukuthintelwa kuqala, kuze emva koko kukhululwe, kobuSilamsi luphawu lwesiprofeto lobuSilamsi njengomqondiso wesiprofeto seBhayibhile.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Xa kubhekiselwa kuzo njengee-“mimoya ezine”, zibanjwa zingasebenzi ngoxa abakhonzi bakaThixo betywinwa. Ekuqaleni koYeha lwesibini, kwisiprofeto sexesha seminyaka emakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu esazalisekiswa ngo-Agasti 11, 1840, iingelosi ezine, ezimela ubuSilamsi boYeha lwesibini, “zakhululwa.” Ekupheleni kweso siprofeto, “zathintelwa”.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Esithi kwisithunywa sesithandathu esasinesigodlo, Khulula ezo zithunywa zine zibotshelelweyo emlanjeni omkhulu i-Ewufrathe. Zaza ezo zithunywa zine zakhululwa, ezazilungiselelwe iyure, nomhla, nenyanga, nonyaka, ukuze zibulale isahlulo sesithathu sabantu. ISityhilelo 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Ngomhla we-11 kuSeptemba, 2001, umyalezo wokuqala kwimbali yabangamakhulu alikhulu anamashumi amane anesine amawaka wanikwa amandla, xa ubuSilamsi boMashwangusha wesithathu “bakhululwa.” Kodwa ngoko nangoko “babanjwa.” USister White uchaza isizathu sokuba oku kwenzeke, kodwa kuqala sifanele sikhumbule ukuba injongo yobuSilamsi ekukhankanyweni kwabo kokuqala eBhayibhileni yayikukuvuthela umsindo iintlanga; kuba isandla sikaIshmayeli siya kuba nxamnye nabantu bonke, nesandla sabantu bonke sibe nxamnye nobuSilamsi.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Yathi ingelosi yeNkosi kuye, Yabona, ukhulelwe, yaye uya kuzala unyana, umthiye igama elinguIshmayeli; ngokuba iNkosi ikuvile ukubandezeleka kwakho. Kwaye yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nomntu wonke, nesandla somntu wonke sibe nxamnye naye; yaye uya kuhlala phambi kwabazalwana bakhe bonke. Genesis 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Injongo yobuSilamsi kwisiprofeto seBhayibhile kukumanya zonke iintlanga ngokuchasene nobuSilamsi, phambi kokuba iZizwe eziManyeneyo zijike ingqumbo yazo phezu kwabagcina iSabatha. Ngomhla we-11 kuSeptemba, 2001, wonke umntu oqondayo u-9/11 njengophawula ukuqala kokuphindwa kolandelelwano lweziganeko zamaMillerite, uye waba njengo“Daniyeli” xa wasiwa eBhabheli iminyaka engamashumi asixhenxe. UYehoyakim uchaza ukuqala kwaloo nkqubo yokuvavanywa, yaye ubuSilamsi boYeha yesithathu bandula ukukhululwa, kodwa ngoko nangoko babanjwa, ukuze uThixo akwazi ukutywina abantu baKhe.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Lo mbono wanikwa ngowe-1847 xa kwakukho abazalwana bama-Adventi abambalwa kakhulu abagcina iSabatha, yaye naphakathi kwabo babembalwa ababeqonda ukuba ukuyigcina kubaluleke ngokwaneleyo ukutsala umgca phakathi kwabantu bakaThixo nabangakholwayo. Ngoku ukuzaliseka kwalo mbono kuqalile ukubonakala. ‘Ukuqalisa kwelo xesha lembandezelo,’ ekukhankanywa ngalo apha, akubhekiseli kwixesha aya kuqalisa ngalo ukugalelwa izibetho, koko kubhekisela kwixesha elifutshane elingaphambi kokuba zigalelwe, ngoxa uKristu esengcwele. Ngelo xesha, ngoxa umsebenzi wosindiso usiya ekuvalweni, imbandezelo iya kufika phezu komhlaba, yaye iintlanga ziya kuba nomsindo, ukanti ziya kubanjwa zithintelwe ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasemva,’ okanye uhlaziyo oluvela ebusweni beNkosi, iya kuza, ukunika amandla kwilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngexesha aya kugalelwa ngalo amazibetho asixhenxe okugqibela.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Iminyaka engamashumi asixhenxe kaDaniyeli yaqala ngoSeptemba 11, 2001, xa ubuSilamsi bakhululwa baza bacaphukisa iintlanga ngokubetha ngesiquphe nangokungalindelekanga irhamncwa lomhlaba leSityhilelo seshumi elinesithathu. Emva koko ubuSilamsi bathintelwa, ukuze umsebenzi wengelosi yesithathu ugqitywe. Umsebenzi wengelosi yesithathu kukutywinwa kwabantu bakaThixo, yaye xa loo msebenzi waqala ngoSeptemba 11, 2001, iMvula Yasemva yaqalisa “ukutshiza”. UDaniyeli isahluko sokuqala ubonakalisa inkqubo yokuvavanywa kwekhulu elinamashumi amane anesine amawaka, eqala ngoSeptemba 11, 2001, yaye iqhubeka de “ilizwi” lesibini leSityhilelo seshumi elinesibhozo libize omnye umhlambi kaThixo ukuba uphume eBhabhiloni. Ngoko ke uDaniyeli umele abantu abasekuthinjweni kokomoya ngoku, de kube sesona siphelo kanye senkqubo yokuvavanywa. Isiphelo sexesha lokuvavanywa kuDaniyeli isahluko sokuqala sichazwa njenge “siphelo semihla.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Ke kaloku ekupheleni kwemihla athe ukumkani wayeyimisile ukuba baziswe ngayo, intloko yamathenwa yabazisa phambi kukaNebhukadenetsare. Waza ukumkani wathetha nabo; yaye phakathi kwabo bonke akufunyanwanga namnye onjengoDaniyeli, uHananiya, uMishaeli, noAzariya; ngenxa yoko bema phambi kokumkani. Yaye kuyo yonke imibandela yobulumko nokuqonda, awawubuza ngawo ukumkani, wabafumana bengcono ngokuphindwe kalishumi kunabo bonke abanemilingo nabavumisi ngeenkwenkwezi ababesebukumkanini bakhe bonke. Daniyeli 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Uvavanyo lwesithathu, olumelisa uvavanyo lwesiprofeto oluqinisekisayo ngoDaniyeli nakwabathathu abafaneleyo, lwenzeka xa bagwetywayo nguNebhukadenetsare, baza bafunyanwa “bebengcono kalishumi kunabo bonke abenzi bemilingo nabavumisi beenkwenkwezi ababekubo bonke ubukumkani bakhe.” Uvavanyo lwesithathu lumelwe ngumgwebo, yaye umgwebo wenzeka “ekupheleni kwemihla.” Encwadini kaDaniyeli, “ukuphela kwemihla” kulapho uDaniyeli emi khona esabelweni sakhe.

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Abaninzi baya kuhlanjululwa, benziwe mhlophe, baze bavavanywe; kodwa abangendawo baya kwenza ubungendawo; yaye akukho namnye wabangendawo oya kuqonda; kodwa izilumko ziya kuqonda…. Unoyolo lowo ulindayo, aze afikelele kumawaka alinye anamakhulu amathathu anamashumi amathathu anesihlanu emihla. Ke wena (Daniel), hamba indlela yakho kude kube sekupheleni; kuba uya kuphumla, uze ume esabelweni sakho ekupheleni kwemihla.’”

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Lifikile ixesha lokuba uDaniyeli eme esabelweni sakhe. Lifikile ixesha lokuba ukukhanya awanikwayo kuye kufike ehlabathini ngendlela engazange ibekho ngaphambili. Ukuba abo iNkosi ibenzele okukhulu kangaka baya kuhamba ekukhanyeni, ulwazi lwabo ngoKristu nangeziprofeto ezinxulumene naYe luya kwandiswa kakhulu njengoko besondela ekupheleni kwembali yalo mhlaba.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

USisi White uchaza “isiphelo semihla” ngokuyinxulumanisa nenkqubo yokuhlanjululwa ekwivesi yeshumi kaDaniyeli isahluko seshumi elinesibini. Usoloko esebenzisa ivesi yeshumi, kunye nale kaivesi yeshumi elinesithathu ethi, “isiphelo semihla.”

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Abaninzi baya kuhlanjululwa, benziwe mhlophe, baze bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda…. Unoyolo lowo ulindayo, aze afikelele kwiintsuku eziliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu. Kodwa ke hamba wena (Daniel), ulandele indlela yakho, kude kube sekupheleni: kuba uya kuphumla, uze ume esabelweni sakho ekupheleni kwemihla.’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “UDaniyeli namhlanje umi esabelweni sakhe, yaye kufuneka simnike indawo yokuba athethe ebantwini. Umyalezo wethu kufuneka uphume njengokukhanya kwesibane esivuthayo. ‘Ngelo xesha uMikayeli uya kusukuma, inkosana enkulu emele abantwana babantu bakowenu; kuya kubakho ixesha lembandezelo elingazange libekho kwasemveni kokuba kwabakho uhlanga kwada kwangaloo xesha: yaye ngelo xesha abantu bakowenu baya kusindiswa, wonk’ ubani oya kufunyanwa ebhaliwe encwadini. Kwaye abaninzi kwabo balala eluthulini lomhlaba baya kuvuka, abanye baye ebomini obungunaphakade, abanye baye ehlazweni nasekudelisweni okungunaphakade. Ke bona abalumkileyo baya kukhanya njengokukhazimla kwesibhakabhaka; nabo baguqulela abaninzi ebulungiseni baya kuba njengeenkwenkwezi ngonaphakade kanaphakade.’

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “La mazwi abonisa umsebenzi ekufuneka siwenze kule mihla yokugqibela. Asivukanga nokuvuka isiqingatha. Asinawo amandla abalulekileyo ekwenzeni umsebenzi omele wenziwe. Simele singene ebomini, singene emanyanweni. Ngoku, kanye ngoku, simele sime kuloo ndawo apho uguquko noxolelo luya kuba ziimpawu eziphambili zomsebenzi wethu. Makungabikho kukhuphisana. Sekulibazisile kakhulu ukuba sizibandakanye noSathana emsebenzini wakhe wokumfamekisa amehlo. Sekulibazisile kakhulu ukuba sinikele ingqalelo koomoya abalahlekisayo nakwiimfundiso zeedemon.”

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “Ndiyalelwe ukuba nditsho ukuthi xa uMoya oyiNgcwele enika ulwimi nokuthetha, siya kubona umsebenzi usenziwa ofana nalowo wenziwa ngomhla wePentekoste. Abameli bakaKristu baya kusebenza ngokuqonda. Akuyi kufunyanwa mntu omnye apha nomnye phaya efuna ukudiliza nokutshabalalisa.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Phambi kokuba ummiselo uzale, phambi kokuba imini idlule njengomququ, phambi kokuba umsindo ovuthayo weNkosi ufike phezu kwenu, phambi kokuba imini yomsindo weNkosi ifike phezu kwenu, funani iNkosi, nonke balulamileyo behlabathi, nina benze izigwebo zaYo; funani ubulungisa, funani ubulali: mhlawumbi niya kusitheliswa ngemini yomsindo weNkosi.’” Australian Union Conference Record, Matshi 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka, okumelwe yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli eBhabheli, kumelwe kuDaniyeli isahluko seshumi elinesibini, nendima yeshumi. Le ndima iphethe uphawu “lwenyaniso” kuba ichaza amanyathelo amathathu ayimpawu zegama lesiHebhere elithi “inyaniso.” Abaninzi baya kuhlanjululwa, benziwe mhlophe, baze ke balingwe. UDaniyeli namagorha amathathu bahlanjululwa kukoyika uThixo kwisahluko sokuqala, kuba bazimisela ukuba bangadli ukutya kwaseBhabheli. Emva koko babonakalisa inkangeleko eyenziwe yaba ntle ngakumbi, yaza yatyeba ngakumbi kuneyabo babedla ukutya kwaseBhabheli. Inkangeleko yabo yayibubulungisa bukaKristu obuzizambatho ezimhlophe. Emva koko balingwa xa bangena emgwebeni kaNebhukadenetsare, ekupheleni kwemihla.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

“Ekupheleni kwemihla,” xa uDaniyeli emi “kwisabelo sakhe,” “ulwazi ngoKristu neziprofeto ezinxulumene naye luya kwandiswe kakhulu” kubantu bakaThixo. UNebhukadenetsare waqaphela ukuba “kuzo zonke izinto zobulumko nokuqonda,” uDaniyeli namadoda amathathu afanelekileyo “bafunyanwa” “bebhetele ngokuphindwe kalishumi kunabo bonke abenzi bemilingo nabavumisi ngeenkwenkwezi ababesebukumkanini bakhe bonke.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Isahluko sokuqala sikaDaniyeli sibonisa amava amawaka alikhulu anamashumi amane anesine, adlula kwinkqubo yokuvavanywa enamanyathelo amathathu. Ethetha ngale nkqubo, uDade White uthi, “La mazwi abonisa umsebenzi esimele ukuwenza kule mihla yokugqibela. Asikaphaphami nesiqingatha. Asinawo amandla ayimfuneko ekwenzeni umsebenzi omele ukwenziwa. Simele singene ebomini, singene kumanyano. Ngoku, kanye ngoku, simele sime kuloo ndawo apho inguquko noxolelo ziya kuba ziimpawu eziphawulekayo zomsebenzi wethu. Makungabikho kungavani.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Inkqubo yokuvavanywa ekhokelela “esiphelweni semihla,” ikhokelela ekuvukeni kwamangqina amabini kwiSityhilelo isahluko seshumi elinanye. Umsebenzi esimele ukuwenza ngoku kukwamkela isigidimi sangoSeptemba 11, 2001 size sivuke, njengoko kumelwe ngamathambo awomileyo afileyo. “Simele siphile kwakhona, singene emanyanweni.” Xa sisenza oku, iimpawu eziphawulekayo zomsebenzi wethu ziya kuba “kukuguquka nokuxolelwa.” Uphawu oluphawulekayo lomsebenzi wethu lumelwe nguDaniyeli kwisahluko sesithoba, xa ethandaza umthandazo weLevitikus amashumi amabini anesithandathu, ecela ukuxolelwa kwezono zakhe, nezono zooyise bakhe, kwangaxeshanye evuma ukuba ebehambe ngokuchasene noThixo ukususela ekudanisweni okwaphawula ukuqala kwexesha lokulibala ngoJulayi 18, 2020. Kwakhona umele avume ukuba uThixo ebehambe ngokuchasene naye ngalo elo xesha linye. UDaniyeli umele abo badlule ekuthinjweni “kweminyaka engamashumi asixhenxe”, ukususela ngoJulayi 18, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Iminyaka engamashumi asixhenxe ingumqondiso “wamaxesha asixhenxe” akuLevitikus 26. Incwadi yeziKronike iyasazisa ukuba iminyaka engamashumi asixhenxe yayilixesha elo ilizwe laliya “kunandipha” ngalo iisabatha ebelingavunyelwanga ukuba lizinandiphe ngenxa yokuvukela koSirayeli wamandulo umnqophiso okuLevitikus 25.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Ukuze kuzaliseke ilizwi leNkosi ngomlomo kaYeremiya, de ilizwe lazizonwabela iisabatha zalo; kuba lonke ixesha lalisishiyeke liyinkangala, lagcina isabatha, ukuze kuzaliseke iminyaka engamashumi asixhenxe. 2 Kronike 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Njengophawu “lwentlango” yesiprofeto, “ezo ntsuku zintathu nesiqingatha” awathi amangqina amabini eSityhilelo ishumi elinanye afa elele esitratweni emva koJulayi 18, 2020, ziluphawu “lweminyaka engamashumi asixhenxe”, kananjalo ziluphawu “lwamaxesha asixhenxe”. Kwi “siphelo semihla,” kuluphawu lwesiphelo seentsuku zesiprofeto ezatywinwayo encwadini kaDaniyeli.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Ngowe-1798, incwadi kaDaniyeli yavulwa itywina, waza uDaniyeli wema esabelweni sakhe, elungele ukuzalisekisa injongo yakhe.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Xa uThixo enika umntu umsebenzi okhethekileyo wokuwenza, umele ukuma kwisabelo sakhe nasendaweni yakhe njengoko wenjenjalo uDaniyeli, elungele ukuphendula ubizo lukaThixo, elungele ukuzalisekisa injongo yaKhe.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Ngomhla wama-22 kuOktobha, 1844, ekuzalisekisweni kukaDaniyeli isahluko sesibhozo, nendima yeshumi elinesine, incwadi kaDaniyeli yaphinda yema esabelweni sayo. U-1798, no-1844, sisigqibo sengqumbo yokuqala neyesibini, yaye ngenxa yoko ziphawula ukuphela “kwamaxesha asixhenxe.” “Ukuphela kwemihla” encwadini kaDaniyeli luphawu lwesiphelo sobuthinjwa obumelwe “ngamaxesha asixhenxe.” KuDaniyeli isahluko sesine, uNebhukadenetsare waphila njengerhamncwa ngoxa “amaxesha asixhenxe” ayedlula phezu kwakhe. “Ekupheleni kwemihla,” ubukumkani bakhe nengqondo yakhe zabuyiselwa kuye.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Ke kaloku ekupheleni kweentsuku mna Nebhukadenetsare ndawaphakamisela phezulu amehlo am ezulwini, nokuqonda kwam kwabuyela kum; ndaza ndamsikelela Oyena Uphakamileyo, ndamdumisa ndamzukisa lowo uphilayo ngonaphakade, obukumkani bakhe bubukumkani obungunaphakade, nobukumkani bakhe bukhona kwizizukulwana ngezizukulwana: Ke bonke abemi behlabathi bathiwe abanto yanto; yaye wenza ngokwentando yakhe emkhosini wezulu naphakathi kwabemi behlabathi; akukho namnye unokuthintela isandla sakhe, okanye athi kuye, Wenzani na? Kwangelo xesha ingqiqo yam yabuyela kum; ngenxa yozuko lobukumkani bam, imbeko yam nokubengezela kwam kwabuyela kum; nabacebisi bam neenkosi zam bandifuna; ndaza ndamiselwa ebukumkanini bam, ndongezelelwa ubukhosi obugqwesileyo. Daniyeli 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Ukuphela kwexesha lokutywinwa kwamawaka alikhulu anamashumi amane anesine kumelwe njenge “siphelo semihla,” yaye ngoko ke kumela isiphelo esingumqondiso “semashumi asixhenxe eminyaka” kwaneso “samaxesha asixhenxe.” Ngelo xesha, “inguquko noxolelo” ziya kuba ziimpawu ezimela umsebenzi wabo babesakuba befile esitratweni esinqumla entlanjeni yamathambo awomileyo afileyo.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Uphawu olubonakalayo lomsebenzi wenguquko wokuguquka kwabaliwaka elikhulu namakhulu amane anesine lumelwe kuHezekile isahluko sesithoba, njengokuthi “bayancwina bakhale.” Xa abantu bakaThixo bevuma baze bayilahle izono zabo zobuqu, xa bevuma ukuba baphindaphinde ezo zono zookhokho babo, xa bebeka bucala ikratshi lezimvo zabo baze bavume ukuba bebeye behamba ngokuchasene noThixo, kwanokuba naye ebeye ehamba ngokuchasene nabo ukususela ekufikeni kwexesha lokulibazisa ngoJulayi 18, 2020, ngoko baya kufunyanwa benamandla esiprofeto “ngokuphindwe kalishumi” ngaphezu kwawo onke amanye amadoda azibiza ngokuba zizilumko ebukumkanini.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Inkqubo yokutywinwa yaqala ngokukhululwa, yalandelwa kukunqandwa, kobuSilamsi. Loo nkqubo iphela njengoko yaqalayo, xa ubuSilamsi bukhululwa kwakhona. Bukhululwa ekupheleni kwemihla yexesha lokutywinwa, ekwathi kuDaniyeli yaba ngummiselo kaKoreshi owabizela abantu ukuba baphume eBhabheli. Kungenxa apho, ekupheleni kwemihla yokuhlanjululwa, ekugwetyweni “kommelo” womthetho weCawa eUnited States, apho abathembekileyo baya kufunyaniswa benamandla esiprofeto “angaphezu ngokuphindwe kalishumi.”

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Nenza ukuza kweNkosi kube kude gqitha. Ndabona imvula yasemva isiza [ngesiquphe njengoko] kwakunjalo ukukhala kwasezinzulwini zobusuku, yaye inamandla aphindwe kalishumi.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Siza kuqalisa ukuqwalasela isahluko sesibini sikaDaniyeli kwinqaku elilandelayo.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Esi yayisisikhalo saphakathi kobusuku, esasimele ukunika amandla kwisigidimi sesithunywa sesibini. Izingelosi zathunywa zivela ezulwini ukuze zivuse abangcwele ababedakumbile zize zibalungiselele umsebenzi omkhulu owawuphambi kwabo. Awona madoda anesiphiwo esikhulu ayengengawokuqala ukufumana esi sigidimi. Izingelosi zathunyelwa kwabathobekileyo, abazinikeleyo, zaza zabanyanzela ukuba baphakamise isikhalo esithi, ‘Yabonani, uMyeni uyeza; phumani niye kuhlangabeza Yena!’ Abo babebekelwe isikhalo bakhawuleza, baza ngamandla kaMoya oyiNgcwele basivakalisa isigidimi, baza bavusa abazalwana babo ababedakumbile. Lo msebenzi awuzange ume ngobulumko nangemfundo yabantu, kodwa ngamandla kaThixo, yaye abangcwele Bakhe abeva isikhalo babengenako ukusixhathisa. Abona banomoya kakhulu baba ngabokuqala ukufumana esi sigidimi, yaye abo babekade bekhokela emsebenzini baba ngabokugqibela ukusamkela nokunceda ekwandiseni isikhalo esithi, ‘Yabonani, uMyeni uyeza; phumani niye kuhlangabeza Yena!’” Early Writings, 238.

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