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# The Book of Daniel - Number Twenty-Eight

Incwadi kaDaniyeli - Inani Lamashumi Amabini Anesibhozo

Walls

Iindonga

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

UNebhukadenetsare umele isiqalo soBuAdventisti, isiqalo seUnited States, isiqalo lophondo lobuProtestanti nesiqalo lophondo lweRiphabhlikhi. UBhelshatsare umele isiphelo sazo zonke ezi zintlu.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

UNebhukadenetsare umele imbali yezigidimi zengelosi yokuqala neyesibini ukususela ngowe-1798, kuse kuye kutsho kowe-1844, nokuqala komgwebo kaThixo wophando. Ubungqina bakhe buhambelana noDaniyeli isahluko sokuqala. UBelshatsare umele imbali yesigidimi sengelosi yesithathu ukususela ngowe-1989, kuse kuye kutsho kumthetho weCawa, nokuqala komgwebo kaThixo wokuphumeza. Ubungqina bakhe buhambelana noDaniyeli izahluko zokuqala ukuya kwesesithathu.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

UNebhukadenetsare uphawula ukuphela “kwamaxesha asixhenxe” awafikela ubukumkani basentla bakwaSirayeli ngo-1798, xa ubukumkani bakhe babuyiselwa kuye emva kokuphila enentliziyo yerhamncwa. Ubungqina bakhe buqhubeka de kube kukuvulwa komgwebo wophando ekupheleni “kwamaxesha asixhenxe” awafikela ubukumkani basemzantsi bakwaYuda ngo-1844. Ebungqineni bakhe igama elithi “iyure” limela isigidimi seyure yomgwebo sengelosi yokuqala, yaye kwakhona limela ukufika kweso sigidimi. “Iyure” ebungqineni bakhe iphawula zombini u-1798, no-1844, ezimele ngokulandelelana isiphelo sengqumbo yokuqala nesisiphelo sengqumbo yokugqibela.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Isiphelo sikaBheleshatsare siphawulwa ngombhalo oyimfihlelo olingana namawaka amabini anamakhulu amahlanu anamashumi amabini. “Amaxesha asixhenxe,” nokuba amelwe “liyure,” “kukusasazwa,” okanye “ngamawaka amabini anamakhulu amahlanu anamashumi amabini,” angumqondiso womgwebo. Umgwebo kaNimrodi waba “kukusasazwa,” okaNebhukadenetsare waba “ngamaxesha asixhenxe,” kwaye okaBheleshatsare waba ngamawaka amabini anamakhulu amahlanu anamashumi amabini. Xa uNebhukadenetsare wabagweba aba bathathu baxabisekileyo, wayalela ukuba iziko lishushiswe “ngamaxesha asixhenxe,” ngaphezu kwesiqhelo.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Umgwebo wamaxesha “asixhenxe” uphawulwa ekufikeni komyalezo wokuqala, nasekufikeni komyalezo wesithathu. Isiphelo se-Adventism yamaMillerite ngowe-1863 siqala ngokukhatywa kwemfundiso yamaxesha “asixhenxe,” yaye kwiminyaka elikhulu elinamashumi amabini anesithandathu kamva, ngowe-1989, “ixesha lesiphelo” lembali yengelosi yesithathu lafika. Ikhulu elinamashumi amabini anesithandathu lingumfuziselo wamaxesha “asixhenxe”; ngoko ke isiphelo sentshukumo yengelosi yokuqala ngowe-1863, kude kuse ekuqaleni kwentshukumo yengelosi yesithathu ngowe-1989, sinxulunyaniswa kunye ngamaxesha “asixhenxe” ngobunye obumfuziselo bekhulu elinamashumi amabini anesithandathu.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Kodwa ubungqina bokuwa kukaBheleshatsare kuDaniyeli isahluko sesihlanu, bufundisa ukuba akukho namnye onokuwubona umgwebo “wamaxesha asixhenxe,” nangona ubhaliwe phezu “kodonga”. Kuphondo lweRiphabhlikhi, umgwebo ubhaliwe “eludongeni lokwahlulwa kwecawa norhulumente” lukaThomas Jefferson, olususwayo kwisahluko sesihlanu sikaDaniyeli. Kuphondo lokwenyaniso lwamaProtestanti, umgwebo ubhaliwe kwiitshathi ezimbini ezingcwele ezixhonywe phezu “kodonga” ukuze abo bawufundayo bagidime. Kodwa ebumnyameni baseLawodike amagama awanakubonwa. Kuzo zombini ezi meko, amazwi omgwebo abonisa ukuba omabini, uphondo lokwenyaniso lwamaProtestanti nolweRiphabhlikhi, alinganisiwe ezikalini, aza afunyanwa esweleka. Ibali likaBheleshatsare linomyalezo wephondo leRiphabhlikhi, elimela iintlanga zehlabathi.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Kwimbali kaNebhukadenetsare noBheleshatsare, uThixo uthetha kwiintlanga zanamhlanje.” Signs of the Times, Julayi 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Ibali likaBheleshatsare nalo linomyalezo wophondo lobuProtestanti, olumela abantu behlabathi.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Kwimbali kaNebhukadenetsare noBheleshatsare, uThixo uthetha kubantu banamhlanje.” Bible Echo, Septemba 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Isono sikaBheleshatsare simela isono seempondo zombini zerhamncwa lomhlaba. Isono sayo nayiphi na kwezi mpondo sifumaneka ekwaleni kwazo iinyaniso ezisisiseko sazo, lo gama zinolwazi olupheleleyo ngezo nyaniso. Uphondo lweRiphabhlikhi lubanjwa lunoxanduva ngokokukhanya koMgaqo-siseko, nembali yokuqala xa olo xwebhu olungcwele lwaveliswayo, kodwa ukususela ngoko luye lwaliwa ngokuthe ngcembe. Xa isizwe sithetha njengerhamncwa eliligongqongqo, udonga olungumfuziselo lokwahlulwa kwecawa norhulumente luya kube lususiwe. Ngokuphathelele uphondo lokwenyaniso lwamaProtestanti, ukukhanya okuvela kwimbali yezigidimi zengelosi yokuqala neyesibini, xa iziseko zazimiswa, kuye kwalwa ngokuthe ngcembe, yaye kuya kuqhubeka kukhatywa ngakumbi nangakumbi, de “udonga” lomthetho kaThixo nalo ekugqibeleni lwaliwe.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Apha umprofeti uchaza abantu abathi, ngexesha lokuwexuka ngokubanzi enyanisweni nasebulungiseni, bafuna ukubuyisela imigaqo eyisiseko sobukumkani bukaThixo. Bangabalungisi bomsantsa owenziweyo emthethweni kaThixo—udonga awalubeka ejikeleze abanyulwa Bakhe ukuze babakhusele, yaye ukuthobela imimiselo yalo yobulungisa, inyaniso, nobunyulu kuya kuba lukhuselo lwabo olungapheliyo.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “Ngamazwi anentsingiselo ecacileyo nengangenakuphikiswa umprofeti uchaza umsebenzi othile waba bantu basaseleyo abakha udonga. ‘Ukuba unyawo lwakho ulubuyisa eSabatheni, ekwenzeni ukuthanda kwakho ngemini yam engcwele; wayibiza iSabatha ngokuba lulonwabo, into engcwele kaYehova, ehloniphekileyo; umhlonele Yena, ungahambi ngeendlela zakho, ungafuni ukuthanda kwakho, ungathethi awakho amazwi: wondula ukholiswe nguYehova; ndikwakhweze ezindaweni eziphakamileyo zehlabathi, ndikondle ngelifa likaYakobi uyihlo; kuba umlomo kaYehova utshilo oko.’ Isaya 58:13, 14.” Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Indlela yebhayibhile eyatyhilwa ziingelosi kuWilliam Miller imele imithetho kaThixo yesiprofeto; yaye, ngokungafaniyo noSirayeli wamandulo, uSirayeli wale mihla wayeza kuba ngababeki-mali hayi bomthetho weMithetho eLishumi kuphela, kodwa kwanawesiprofeto.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “UThixo ulubize ibandla laKhe ngalo mhla, njengoko wabiza uSirayeli wamandulo, ukuba lime njengokukhanya emhlabeni. Ngomcanda onamandla wenyaniso, imiyalezo yengelosi yokuqala, eyesibini, neyesithathu, ubahlule ezicaweni nasehlabathini ukuze ababuyisele ekusondeleni okungcwele kuYe. Ubenze abagcini bomthetho waKhe, waza wabanika iinyaniso ezinkulu zesiprofeto zeli xesha. Njengezihlabo ezingcwele ezabekwa kuSirayeli wamandulo, ezi ziyithemba elingcwele elimele ukwaziswa ehlabathini. Iingelosi ezintathu zeSityhilelo 14 zimela abantu abayamkelayo ukukhanya kwemiyalezo kaThixo baze baphume njengabameli baKhe ukuze bavakalise isilumkiso kulo lonke ihlabathi, ubude balo nobubanzi balo. UKristu ubhengeza kubalandeli baKhe esithi: ‘Nina ningukukhanya kwehlabathi.’ Kuyo yonke imiphefumlo eyamkelayo uYesu umnqamlezo waseKalvari uthi: ‘Khangelani ixabiso lomphefumlo: “Hambani niye kulo lonke ihlabathi, nishumayele iindaba ezilungileyo kuyo yonke indalo.”’ Makungavunyelwa nto ithintele lo msebenzi. Ngowona msebenzi ubaluleke ngaphezu kwayo yonke eminye kweli xesha; umele ufikelele kude njengonaphakade. Uthando uYesu awalubonakalisayo kwimiphefumlo yabantu kwidini awalenzela inkululeko yabo, luya kushukumisa bonke abalandeli baKhe.” Testimonies, volume 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Iinyaniso ezinkulu zesiprofeto,” ezanikelwa ziingelosi, zaza zaqinisekiswa ngomsebenzi kaWilliam Miller, “ziyimfihlo engcwele emelwe ukunikelwa ehlabathini.” Umthetho weMithetho eliShumi, imithetho yendalo, imithetho yempilo, nemithetho yofundo lwesiprofeto yanikelwa nguMniki-mthetho omnye Omkhulu, yaye ukwala umyalelo omnye kukuzala zonke. Ukwaliwa kwendlela yokusebenza eyanikwa uWilliam Miller kwaqalisa uvukelo oluqhubela phambili, oluya kuthi ekugqibeleni lukhokelele ubu-Adventist ekwaleni iSabatha yosuku lwesixhenxe.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “INkosi inembambano nabantu bayo abavumayo kule mihla yokugqibela. Kule mbambano amadoda akwizikhundla zoxanduva aya kuthabatha ikhondo elichasene ngqo nelo walilandela uNehemiya. Abayi kuthi nje ngokwabo bangayihoyi baze bayidele iSabatha, kodwa baya kuzama nokuyithintela kwabanye ngokuyingcwaba phantsi kwenkunkuma yesithethe neyamasiko. Ecawe nakwiindibano ezinkulu ezisemoyeni ovulekileyo, abalungiseleli baya kunyanzelisa ebantwini imfuneko yokugcina umhla wokuqala weveki. Zikho iintlekele elwandle nasemhlabeni; yaye ezi ntlekele ziya kwanda, intlekele enye ilandelana ngokusondeleyo nenye; yaye iqela elincinane labagcini beSabatha abanesazela liya kuboniswa njengabo bazisa ingqumbo kaThixo phezu kwehlabathi ngokungawuhoyi kwabo uCawa.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “USathana ukhuthaza obu buxoki ukuze athimbe ihlabathi. Sisicwangciso sakhe ukunyanzela abantu ukuba bamkele iimposiso. Uthabatha inxaxheba ebonakalayo ekusasazweni kwazo zonke iinkolo zobuxoki, yaye akayi kumisa nantoni na kwimizamo yakhe yokunyanzelisa iimfundiso eziphosakeleyo. Phantsi kwesigqubuthelo senzondelelo yonqulo, abantu, bephenjelelwa ngumoya wakhe, baqambe ezona zintuthumbo zikhohlakeleyo kubanye abantu, baza babazisela ezona ntlungu zoyikekayo. USathana nabameli bakhe basenomoya omnye lowo nangoku; yaye imbali yexesha eladlulayo iya kuphindwa ngemihla yethu.”

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Kukho amadoda amise iingqondo nentando yawo ekuphumezeni ububi; kwiingcinga ezimnyama zeentliziyo zawo asele emisele ukuba ngawaphi amatyala aya kuwenzayo. La madoda ayazikhohlisa. Ayilahlile ummiselo omkhulu kaThixo wobulungisa, aza endaweni yawo amisa umgangatho wawo; aze ngokuzithelekisa nalo mgangatho azibhengeze engcwele. INkosi iya kuwavumela ukuba atyhile oko kusezintliziyweni zawo, enze ngokomoya wenkosi ewawalulayo. Iya kuwavumela ukuba abonakalise intiyo yawo ngomthetho wayo ngendlela aya kubaphatha ngayo abo bathembekileyo kwiimfuno zawo. Aya kuqhutywa ngulo kwaloo moya wokuphambana kwenkolo owaxhokonxa isihlwele esambethela uKristu emnqamlezweni; ibandla noRhulumente baya kumanyana kuloo manyano mnye lonakeleyo.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Ibandla lanamhla lilandele emanyathelweni amaYuda amandulo, awabeka bucala imiyalelo kaThixo ngenxa yezithethe zawo. Litshintshe ummiselo, laphula umnqophiso ongunaphakade, yaye ngoku, njengangoko, ikratshi, ukungakholwa, nokungathembeki ziziphumo. Imeko yalo yokwenene ibekwe ngolu hlobo kula mazwi engoma kaMoses: ‘Bazimoshile, ibala labo asilobala labantwana bakhe; basisizukulwana esigwenxa nesigobekileyo. Nimphindezela na ke uYehova ngale ndlela, bantu bazizidenge nabangenabulumko? Akanguye na uyihlo owakuthengayo? Akakwenzanga na, wakumisa?’” Review and Herald, Matshi 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Ukwalelwa kokugqibela kwenyaniso yi-Adventism kwenzeka kumthetho weCawa, njengoko i-Adventism iphinda imbali kaSirayeli wamandulo, xa “ikhuthazwa ngumoya ofanayo wokuxhamla ngokwenkolo owawuqhuba ihlokondiba elambethelela uKristu emnqamlezweni; ibandla norhulumente baya kumanyaniswa kwimvisiswano efanayo eyonakeleyo.” Uvukelo oluqhubekayo lwe-Adventism lumelwe kwisahluko sesibhozo sikaHezekile, ngezenzo ezine ezandayo zamasikizi, eziphawula ngokwesiprofeto izizukulwana ezine ze-Adventism ezaqala ngowe-1863. Isikizi sokugqibela kuxa iinkokeli zaseYerusalem ziqubuda elangeni.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Wandingenisa entendelezweni yangaphakathi yendlu kaYehova; yaye khangela, emnyango wetempile kaYehova, phakathi kwevaranda nesibingelelo, kwakukho amadoda angathi ngamashumi amabini anesihlanu, imihlana yawo ijonge etempileni kaYehova, nobuso bawo bujonge empumalanga; yaye ayenqula ilanga ephesheya empumalanga. Waza wathi kum, Ukubonile na oku, nyana womntu? Yinto elula na le kuyo indlu kaYuda, ukuba benze la masikizi bawenzayo apha? kuba balizalisile ilizwe lugonyamelo, babuya bandicaphukisa; yaye, khangela, babeka isebe empumlweni yabo. Ngenxa yoko nam ndiya kwenza ngomsindo; iliso lam aliyi kusindisa, andiyi kuba nanceba; nangona bedanduluka ezindlebeni zam ngezwi elikhulu, andiyi kubaphulaphula. Hezekile 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Umgwebo oziswa ngelo xesha ubonakaliswa “ngelixa” lomgwebo kaBelshatsare.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> UKumkani uBheleshatsare wenza umthendeleko omkhulu kumawaka eenkosi zakhe, wasela iwayini phambi kwelo waka. UBheleshatsare, ekungcamleni kwakhe iwayini, wayalela ukuba kuziswe izitya zegolide nezesilivere awazithabathayo uyise uNebhukadenetsare etempileni eyayiseYerusalem; ukuze ukumkani neenkosana zakhe, abafazi bakhe namashweshwe akhe, basele kuzo. Zaza ke bazisa izitya zegolide ezazithatyathwe etempileni yendlu kaThixo eyayiseYerusalem; ukumkani neenkosana zakhe, abafazi bakhe namashweshwe akhe, basela kuzo. Basela iwayini, badumisa oothixo begolide, nabeesilivere, nabeebhedu, nabeentsimbi, nabemithi, nabamatye. Kwangaloo yure kwaphuma iminwe yesandla somntu, yabhala ngasekucaleni kwesiphatho sezibane eludakeni lodonga lwendlu yobukhosi yokumkani; yaye ukumkani walibona elo candelo lesandla elibhala. Ke ubuso bokumkani batshintsha, neengcinga zakhe zamphazamisa, kangangokuba amalungu esinqeni sakhe athamba, namadolo akhe abethana elinye kwelinye. Ukumkani wadanduluka ngezwi elikhulu ukuba kungeniswe abavumisi ngeenkwenkwezi, namaKaledi, nabavumisi. Waza ukumkani wathetha, wathi kwizilumko zaseBhabheli, Lowo uthe wakwazi ukufunda lo mbhalo, andibonise nokutyhilwa kwawo, uya kwambathiswa ngemfusa, abe nomxokelelwane wegolide entanyeni yakhe, abe ngumlawuli wesithathu ebukumkanini. Zaza zangena zonke izilumko zokumkani; kodwa azaba nako ukuwufunda umbhalo, nokumazisa ukumkani ukutyhilwa kwawo. Ke ukumkani uBheleshatsare wakhathazeka kakhulu, nobuso bakhe batshintsha kuye, neenkosi zakhe zamangaliswa. Daniyeli 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

“Kwangelo xesha linye” ekwafika ngalo isigwebo sikaBheleshatsare, ooShadraki, uMeshaki noAbhednego baphoswa ezikweni elalifudunyezwe “kasixhenxe” ngaphezu kokuqheleka.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Ngoku ke ukuba nilungele, ngelo xesha nisiva isandi sexilongo, nembande, nohadi, nesakbhute, nepsalteri, nedalsima, nazo zonke iintlobo zomculo, niwe phantsi nikhonze umfanekiso endiwenzileyo; kulungile. Ke ukuba anikhonzi, niya kuphoswa kwangelo lixa phakathi eziko lomlilo ovuthayo; yaye ngubani na loo Thixo oya kunihlangula ezandleni zam? UShadraki, uMeshaki, no-Abhednegoki baphendula, bathi kukumkani, O Nebhukadenetsare, asidingi kukuphendula kulo mba. Ukuba kunjalo, uThixo wethu esimkhonzayo unako ukusihlangula ezikweni lomlilo ovuthayo, yaye uya kusihlangula esandleni sakho, kumkani. Kodwa ukuba akunjalo, makwazeke kuwe, kumkani, ukuba asiyi kukhonza oothixo bakho, kanjalo asiyi kuwunqula umfanekiso wegolide owumisileyo. Wandula ke uNebhukadenetsare waba nomsindo omkhulu, nenkangeleko yobuso bakhe yatshintsha ngokuchasene noShadraki, noMeshaki, no-Abhednegoki; ngenxa yoko wathetha, wayalela ukuba balifudumeze iziko ngokuphindwe kasixhenxe ngaphezu kokuqhele ukulifudumeza. Daniyeli 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Iyure” yomgwebo kaBhelshatsare iyafana nale “yure” yomgwebo kaShadraki, kaMeshaki noAbhedenego, yaye kuzo zombini ezi migca “izihlandlo ezisixhenxe” zimelwe njengophawu lwaloo mgwebo. La madoda mathathu afanelekileyo amele amangqina amabini anyuka enamafu esiya ezulwini njengomqondiso ngelo “yure” lenyikima enkulu ngexesha loMthetho weCawa, yaye uBhelshatsare umele umgwebo wentshabalalo yesizwe othi wehle phezu kwesilo somhlaba kwangalo elo “yure.”

We will continue our study of Belshazzar’s judgment in the next article.

Siza kuqhubeka nesifundo sethu ngomgwebo kaBhelshatsare kwinqaku elilandelayo.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Ndixhalabile kakhulu engqondweni yam ngokubhekiselele kumlinganiselo ophantsi wobuthixo phakathi kwabantu bethu. Kwaye xa ndicinga ngeentlupheko ezabhengezwa phezu kweKapernahum, ndicinga ngendlela eya kuba nzima ngakumbi ngayo isigwebo esiya kwehlela abo bayaziyo inyaniso kodwa abangahambanga ngokwenyaniso, koko bahambe ngeentlantsi zokuzivutha kwabo. Ngamaxesha obusuku ndiyathetha nabantu ngendlela enzulu kakhulu nehloniphekileyo, ndibabongoza ukuba babuze izazela zabo; Ndingubani na mna? NdingumKristu kusini na, okanye andinguye? Ngaba intliziyo yam ihlaziyiwe? Ngaba ubabalo lukaThixo oluguqulayo luwubumbile umlingiswa wam? Ngaba izono zam ndiziguqukele? Ngaba zivunyiwe? Ngaba zixolelwe? Ngaba ndimnye noKristu njengokuba yena emnye noYise? Ngaba ndiyakuthiya oko ndandikhe ndakuthanda? Ngaba ngoku ndiyakuthanda oko ndandikhe ndakuthiya? Ngaba ndithi zonke izinto ziyilahleko ngenxa yobugqwesa bokumazi uKristu Yesu? Ngaba ndiziva ukuba ndiyimpahla eyathengwa nguYesu Kristu, nokuba ilixa ngalinye kufuneka ndizingcwalisele enkonzweni yakhe?

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Simi emnyango weziganeko ezinkulu nezingcwele. Umhlaba wonke uza kukhanyiswa bubuqaqawuli beNkosi njengokuba amanzi ezigubungela imijelo yenzonzobila enkulu. Iziprofeto ziyazaliseka, kwaye amaxesha eziphango aphambi kwethu. Iimpikiswano zakudala ekubonakala ngathi zathi cwaka ixesha elide ziya kuvuselelwa, kwaye kuya kuvela iimpikiswano ezintsha; ezintsha nezindala ziya kudityaniswa, yaye oku kuya kwenzeka kwakusasa kakhulu. Iingelosi zibambe imimoya emine, ukuze ingavuthuzi, side sinikwe ihlabathi umsebenzi wokulumkisa ochaziweyo; kodwa isiphango siyaqokelelana, amafu ayasinda, elungele ukuqhuma phezu kwehlabathi, yaye kwabaninzi kuya kufika njengesela ebusuku.

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Abaninzi bamomotheka baza abangakholwa xa sabaxelela, kwiminyaka engamashumi amabini namashumi amathathu eyadlulayo, ukuba iCawa iya kunyanzeliswa phezu kwehlabathi lonke, kuze kwenziwe umthetho wokunyanzelisa ukugcinwa kwayo, nokunyanzela isazela. Siyabona kusenzeka oko. Konke uThixo akutshilo ngekamva kuya kuzaliseka ngokuqinisekileyo; akukho nanye into eya kusilela kuko konke akuthethileyo. UbuProtestanti ngoku bolulela izandla ngaphesheya komsantsa ukuze bubambane nezandla nobupopu, yaye kuyasekwa umanyano lokunyathela lungabikho emehlweni iSabatha yomyalelo wesine; kwaye umntu wesono, owathi ngokuphefumlelwa nguSathana wamisela isabatha yomgunyathi, lo mntwana wobupopu, uya kuphakanyiswa ukuba athabathe indawo kaThixo.

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Lonke izulu limelwe kum njengelibukele ukuvuleka kweziganeko. Ingxaki enkulu iza kutyhilwa kwimpikiswano enkulu neye yanda ixesha elide ngolawulo lukaThixo emhlabeni. Into enkulu nezigqibayo iza kwenzeka, yaye oko kungekudala kakhulu. Ukuba kukho nakuphi na ukulibaziseka, isimilo sikaThixo netrone yakhe ziya kubekwa esichengeni. Indawo yokugcina izikhali yasezulwini ivuliwe; indalo yonke kaThixo nezixhobo zayo zonke zilungile. Igama elinye kuphela ubulungisa obulithethayo, yaye kuya kubakho imibonakaliso eyoyikekayo emhlabeni, yomsindo kaThixo. Kuya kubakho amazwi nezithonga neembane neenyikima nokutshatyalaliswa ngokubanzi. Yonke intshukumo kwindalo yonke yasezulwini yeyokulungiselela ihlabathi ingxaki enkulu.”

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Uxinzelelo luthabatha ubunini bayo phezu kwayo yonke into yasemhlabeni; yaye njengabantu abathe banokukhanya okukhulu nolwazi olumangalisayo, abaninzi kubo bamelwe ziintombi ezintlanu ezileleyo ezinezibane zazo, kodwa zingenayo ioli ezityeni zazo; babanda, bengenaluvo, benobungcwele obubuthathaka obudodobalayo. Ngoxa ubomi obutsha busasazwa kwaye buhluma buvela ezantsi, bubambelele ngokuqinileyo kuzo zonke izixhobo zikaSathana, njengolungiselelo longquzulwano nomzabalazo omkhulu wokugqibela, ukukhanya okutsha nobomi namandla kuhla kuvela phezulu, kuthabathela kuzo abantu bakaThixo abangafanga, njengoko abaninzi ngoku befile ezonweni nasekreqweni. Abantu abaya kuthi ngoku bakubone okusondela ngokukhawuleza phezu kwethu ngezinto ezenzekayo phambi kwethu, abasayi kuphinda bathembe kwizinto eziqanjwe ngabantu, koko baya kuva ukuba uMoya oyiNgcwele umele ukuqondwa, wamkelwe, ubekwe phambi kwabantu, ukuze bakwazi ukumela uzuko lukaThixo, basebenze kuyo yonke indawo ezindleleni nakwiindlela ezinkulu zobomi, ukuze kusindiswe imiphefumlo yabanye abantu. Iliwa lodwa eliqinisekileyo nelingenakushukunyiswa liLitye lamaXesha. Ngabo bodwa abakha phezu kweli Liwa abakhuselekileyo.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Abo banengqondo zenyama ngoku, nangona kukho izilumkiso ezinikwe nguThixo elizwini lakhe nangobungqina boMoya wakhe, abasayi kuze bamanyane nentsapho engcwele yabakhululiweyo. Bangabenyama, bathotyiwe ezingqondweni zabo, yaye bayenyanyeka emehlweni kaThixo. Abazange bangcwaliswe ngenyaniso. Abanasabelo kubume bobuThixo, abazange boyise isiqu nehlabathi kunye neenkanuko zalo neminqweno yalo. Aba bantu bakho kuzo zonke iicawa zethu, yaye ngenxa yoko iicawa zibuthathaka, ziyagula, yaye zikulungele ukufa. Makungabikho bungqina budakumbileyo bunikwayo ngoku, koko makubekho ubungqina obuqinileyo nobuthe ngqo, obukhalimela konke ukungcola, buphakamisa uYesu. Thina njengabantu kufuneka sibe kwimeko yokulindela, sisebenza, silindile, siphaphile, sithandaza.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Eli themba lisikelelekileyo lokubonakala kwesibini kukaKristu lifanele ukubekwa phambi kwabantu rhoqo, kunye neenyaniso zalo ezinzulu nezingcwele; ukulindela ukubonakala okusondelayo kweNkosi yethu uYesu ukuba ize ngobuqaqawuli bayo, kuya kukhokelela ekuthatheni izinto zasemhlabeni njengelize nento engekho. Lonke uzuko okanye isidima sehlabathi alunaxabiso, kuba ikholwa lenyaniso liphila ngaphezu kwehlabathi; amanyathelo alo aqhubela ezulwini. Lingumphambukeli nowasemzini. Ubumi balo bobasezulwini. Liqokelela imisebe yelanga yobulungisa bukaKristu emphefumlweni walo, ukuze libe kukukhanya okutshisayo nokukhanyayo ebumnyameni bokuziphatha obugqume ihlabathi. Kukho kulo olunjani ukholo olunamandla, olunjani ithemba eliphilileyo, olunjani uthando olushushu, olunjani unyamezelo olungcwele, olungcwalisiweyo kuThixo, yaye umahluko phakathi kwalo nehlabathi ucacile kangakanani! ‘Ngoko ke hlalani nilindile, nithandaze ngamaxesha onke, ukuze nibalwe nikufanele ukusinda kuzo zonke ezi zinto ziza kwenzeka, nize nime phambi koNyana womntu.’ ‘Ngoko ke hlalani nilindile, kuba anazi ukuba iNkosi yenu iza ngaliphi na ixesha.’ ‘Ngenxa yoko nani ke hlalani nilungele; kuba uNyana womntu uza ngexesha eningalicingiyo.” “Yabonani, ndiyeza njengesela. Unoyolo lowo ulindayo, azigcine iingubo zakhe.’” Pamphlets, 38–40.

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