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# The Book of Daniel - Number One-Hundred and Seventy-Six

Incwadi kaDaniyeli - Inani Elinye Elinamashumi Asixhenxe Anesithandathu

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Isityhilelo SikaThixo noVuko Lokugqibela: Iingqiqo Ezivela Kumbono KaDaniyeli

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Kwisesahluko seshumi sikaDaniyeli, uGabriyeli uzalisekisa umsebenzi wokuzisa inkcazo epheleleyo yencwadi kaDaniyeli kubantu bakaThixo beemihla yokugqibela. UDaniyeli umele abantu bakaThixo beemihla yokugqibela, abathi, encwadini yeSityhilelo, babe ngamawaka alikhulu elinamashumi amane anesine. Ngaloo ndlela, amawaka alikhulu elinamashumi amane anesine ayavuka aqonde ukuba ayechithachithwe, njengoko oku kumelwe nguDaniyeli kwisahluko sesithoba. Kananjalo ayavuka aye ekuqondeni ukuba uvavanyo olukhulu ekuthi ngalo kumiselwe isiphelo sawo esingunaphakade luluvavanyo lomfanekiso werhamncwa, olwenzeka ngaphambi kokuba atywinwe, nangaphambi kokuba ixesha lovavanyo livalwe ngomthetho weCawa eUnited States. Alila ngenxa yokudana awajamelana nako ngomhla we-18 kuJulayi, 2020, yaye ekwelo meko, anikwa umbono kaKristu eNdaweni eNgcwele kangcwele, njengoko oku kumelwe nguIsaya kwisahluko sesithandathu.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Loo mbono, njengoko uboniswe kubo bobabini uDaniyeli noIsaya, ubavumela ukuba babone imeko yabo eyonakeleyo phambi kweNkosi yozuko, yaye bobabini bathotywa de babe luthuli. Emva koko uIsaya uva umbuzo obuza ukuba uThixo uya kuthumela bani ebantwini baKhe, yaye uIsaya uyazinikela, kodwa kuqala uyahlanjululwa.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Ndaza ndathi, Yeha kum! ngokuba ndibhubhile; kuba ndingumntu onemilebe engahlambulukanga, ndihleli phakathi kwabantu abanemilebe engahlambulukanga; kuba amehlo am ambonile uKumkani, uYehova wemikhosi. Kwandula ke kwandizela omnye weeserafi, ephethe esandleni sakhe ilahle elivuthayo, awayelithabathile ngezibambi esibingelelweni: Waza walibeka emlonyeni wam, wathi, Khangela, oku kuchukumise imilebe yakho; nobugwenxa bakho bususiwe, nesono sakho sicanyaguselwe. Ndaza ndeva ilizwi leNkosi, lisithi, Ndiya kuthuma bani, ngubani na oya kusihambela? Ndaza ndathi, Nanku ke mna; ndithume. Isaya 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

UIsaya wahlanjululwa ngelahle elathatyathwa esibingelelweni, yaye uDaniyeli wahlanjululwa ngokubona umbono wesipili obangelayo, obangela lowo ukhangeleyo ukuba aguqulwe abe ngumfanekiso awukhangeleyo. UIsaya uxelelwa ukuba athabathe umyalezo awuse kubantu abathi besiva bangeva, yaye bebona bangaboni.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Waza wathi, Hamba, uze uxelele aba bantu, uthi, Nokuva niya kuva, kodwa ningaqondi; nokubona niya kubona, kodwa ningaqapheli. Yityebise intliziyo yaba bantu, ubenzima iindlebe zabo, uwavale amehlo abo; hleze babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngentliziyo yabo, baguquke, baphiliswe. Isaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

UIsaya unqwenela ukwazi ukuba uya kuhlala ixesha elingakanani esebenzisana nabantu abangayiqondiyo nabangaboni ngengqiqo; ngoko ubuza umbuzo othi, “koda kube nini?”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Ndaza ndathi, Nkosi, koda kube nini? Yaza yaphendula yathi, Kude kube yimizi ichithakele, ingenabemi, nezindlu zingabi nabantu, nelizwe libe yinkangala ngokupheleleyo, iNkosi ibasusile abantu yabasa kude, kubekho ukushiywa okukhulu phakathi kwelizwe. Isaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Ilizwe ekuthethwa ngalo kwiziprofeto zeBhayibhile ngemihla yokugqibela yi-United States, ethi “ichithakale ngokupheleleyo,” xa intshabalalo yesizwe iziswa kukuwexuka kwesizwe okuziswe ngumthetho weCawa. Ivesi yamashumi amane ananye kaDaniyeli ishumi elinanye, ibonakaliswe kwangaphambili yivesi yeshumi elinesithandathu yeso sahluko sinye. Kwivesi yamashumi amane ananye, “ukushiya okukhulu phakathi kwelizwe” kuchongwa njengokuba “abaninzi” bebhukuqwa. Umyalezo kaIsaya, ekubhekiswe kuwo nguYesu xa wayethetha namaYuda aphikisayo kwimbali Yakhe phakathi kwabantu, uchonga ukuba xa abantu ababengabomnqophiso wangaphambili bedlulwayo, ngoko baneendlebe namehlo angavayo nawangaboniyo ngokuqonda. Umyalezo kaIsaya umele ubizo lokugqibela kwi-Adventism yaseLawodike, oluphela kumthetho weCawa, apho i-Adventism yaseLawodike ihlanjwa iphume emlonyeni weNkosi.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Kananjalo uya kungena ezweni elizukileyo, yaye amazwe amaninzi aya kubhukuqwa; kodwa aba baya kusinda esandleni sakhe, oko kukuthi uEdom, noMowabhi, neenkokeli zoonyana baka-Amon. Daniyeli 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

UIzaya noDaniyeli banikwa uxanduva lokuvakalisa ubizo lokugqibela eLawodike, yaye ekuchukumisweni kwesithathu kukaDaniyeli kwisahluko seshumi uyomelezwa ngenxa yaloo msebenzi.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Waza weza kwabuya wandichukumisa umntu onjengenkangeleko yomntu, wandomeleza, wathi, Owu mntu uthandwa kakhulu, musa ukoyika: uxolo malube kuwe; yomelela, ewe, yomelela. Wathi akuthetha kum, ndomelele, ndaza ndathi, Makathethe inkosi yam; kuba undomelezile. Daniel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

UDaniyeli womelezwa ukuze anike umyalezo awawuqondayo xa uMikayeli wehla kwisahluko seshumi. UIsaya waziswa ukuba kuya kufuneka anike umyalezo de kube ngumthetho weCawa. Ngomthetho weCawa intsalela iya kumiselwa.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ndathi ke mna, Nkosi, koda kube nini na? Yaphendula yathi, Kude kube zizixeko zibhidlikile zingabi nabemi, nezindlu zingabi namntu, nelizwe lonke libe yinkangala; iNkosi ibasusile abantu yabasekela kude, kubekho ukushiywa okukhulu phakathi kwelizwe. Ke noko ke, kulo kuya kuba khona isishumi, yaye liya kubuya, lidliwe: njengomterebhinti, nanjengom-oki, ezinesiqu sazo kuzo xa ziphosa amagqabi azo; ngokunjalo imbewu engcwele iya kuba sisikhondo salo. Isaya 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Xa kuya kubakho “ukushiywa okukhulu phakathi kwelizwe” (ngexesha lomthetho weCawa), kuya kubonakaliswa “isishumi,” esino“bulunga” balo obungu“imbewu engcwele.” Ingcambu yegama lesiHebhere eliguqulelwe ngokuthi “isishumi,” ngu“isishumi.” INkosi iya kuba “nesishumi” esiye “sabuyela,” ngexesha lomthetho weCawa.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Kwaye sonke isishumi selizwe, nokuba sesembewini yelizwe, nokuba sisiqhamo somthi, sesikaYehova; singcwele kuYehova. Ke ukuba umntu ethe nangayiphi na indlela wakhulula nantoni na kwizishumi zakhe, wosongeza kuso isahlulo sesihlanu saso. Ngokuphathelele ke isishumi somhlambi weenkomo, okanye somhlambi weegusha, oko kukuthi, konke okudlulayo phantsi kwentonga, okweshumi kuya kuba ngcwele kuYehova. Levitikus 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Isishumi” “esibuyayo” singcwele kuYehova, yaye siyisabelo sikaYehova.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Ngokuba isabelo seNkosi ngabantu bayo; uYakobi sisabelo selifa layo. Duteronomi 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Abo baye babuya ngaphambi komthetho weCawa, ngabo abamelwe nguYeremiya, abo baye bahlupheka ngenxa yokudana kokuqala, athe kubo uYehova wathembisa ukuba, ukuba babeya kubuya, babeya kuba ngumlomo kaYehova, okanye izithethi zaKhe.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Amazwi akho afunyanwa, ndaza ndawadla; ilizwi lakho laba kum luvuyo nokuchwayita kwentliziyo yam; ngokuba ndibizwe ngegama lakho, Yehova, Thixo wemikhosi. Andahlala embuthanweni wabagculeli, andavuya; ndahlala ndedwa ngenxa yesandla sakho; ngokuba undizalisile ngumsindo. Yini na ukuba intlungu yam ingapheli, nenxeba lam linganyangeki, lingavumi kuphiliswa? Uya kuba kum ngokupheleleyo njengoxoki na, nanjengamanzi asilelayo? Ngako oko itsho iNkosi ukuthi, Ukuba uyabuya, ndoba ndikubuyise, ume phambi kwam; ukuba ukhupha okunqabileyo kokungendawo, uya kuba njengomlomo wam; mababuyele kuwe bona, ke wena ungabuyeli kubo. Ndiya kukwenza kwaba bantu udonga lobhedu oluqinisiweyo; baya kulwa nawe, kodwa abayi kukoyisa; ngokuba ndinawe ukuba ndikusindise nokukuhlangula, itsho iNkosi. Ndiya kukuhlangula esandleni sabangendawo, ndikukhulule esandleni saboyikekayo. Yeremiya 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Insalela okanye ishumi elibuyayo kubungqina bukaIsaya lalinokudliwa, kuba babenikwe isigidimi sikaThixo, yaye iLizwi laKhe lalimele lidliwe. Babengabo babeza kuba ngumlomo kaThixo, yaye ngokwenza oko babeza kuzisa iLizwi likaThixo elalimele lidliwe ngabo bafuna usindiso. UYeremiya akazange ahlale “entlanganisweni yabagxeki,” kuba, njengokuba kwakunjalo ngoDaniyeli, xa wabona umbono “intlanganiso yabagxeki” yasaba. UYeremiya wayecinge ukuba uThixo wamxokisa, kuba isandla sikaThixo sasivumele ukudana kokuqala kwangoAprili 19, 1844 kwimbali yabaMillerite, nangoJulayi 18, 2020 ngemihla yokugqibela. Isithembiso sikaYeremiya sasisokuba ukuba ebeya “kubuyela,” yaye kwisicatshulwa sikaIsaya, “ishumi” “liyabuya.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Ukuba uYeremiya “uyabuya,” uyinxalenye “yeshumi” likaIsaya, elingcwele, yaye uyisabelo seNkosi, abo “ubukho” bayo bukubo. Igama lesiHebhere eliguqulelwe ngokuthi “ubukho” lithetha intsika, yaye ukwenziwa “intsika,” sisithembiso esanikwa abaseFiladelfiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Lowo woyisayo ndiya kumenza intsika etempileni yoThixo wam, angabi saphuma phandle; yaye ndiya kubhala phezu kwakhe igama loThixo wam, negama lesixeko soThixo wam, eyiYerusalem entsha, eyehla ivela ezulwini kuThixo wam; kananjalo ndiya kubhala phezu kwakhe igama lam elitsha. Lowo unendlebe, makeve oko akuthethayo uMoya kuwo amabandla. ISityhilelo 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Intsika,” oko kukuthi “ingqiqo yazo engundoqo,” imela ukudityaniswa kobuThixo nobuntu, kuba uKristu “uyintsika” exhasa itempile.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Ngoxa ndandikwimeko enjalo yokudakumba ndaba nephupha elenza umbono onzulu engqondweni yam. Ndaphupha ndibona itempile, ekwakugaleleka kuyo abantu abaninzi. Kuphela ngabo babebalekela kuloo tempile ababeya kusindiswa xa ixesha liya kuvalwa. Bonke abo babeya kuhlala ngaphandle babeya kulahleka ngonaphakade. Izihlwele ezingaphandle, ezazisahamba-hamba ngeendlela zazo ngeendlela ngeendlela, zabagculela zaza zabahlekisa abo babengena etempileni, zaza zabaxelela ukuba eli cebo losindiso laliyinkohliso yobuqhophololo, nokuba enyanisweni kwakungekho bungozi nanye ekwakufuneka buphetshwe. Zade zabamba nabathile ukuze zibathintele ekungxameliseni ukungena ngaphakathi kweendonga.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Ndathi, ndisoyika ukuhlekiswa, ndabona kungcono ukulinda de isihlwele sichithakale, okanye de ndibe nako ukungena ndingabonwa ngabo. Kodwa inani labantu landa endaweni yokuncipha; ndaza, ndinoloyiko lokuba ndingafika emva kwexesha, ndaphuma endlwini yam ngokungxama ndaza ndatyhutyha esihlweleni. Ekuxhalabeni kwam kokufikelela etempileni andizange ndiqaphele, ndingakhathali nangayiphi na indlela, sisihlwele esasindingqongile. Ndakungena esakhiweni, ndabona ukuba itempile enkulu yayixhaswe yintsika enye enkulu gqitha, yaye kuyo kwakubotshelelwe imvana eyayixhatshazwe kanobom yaye isopha. Thina sasikhona sabonakala sisazi ukuba le mvana yayikrazuliwe yaza yatyunyuzwa ngenxa yethu. Bonke abangena etempileni kwakufuneka beze phambi kwayo baze bavume izono zabo.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Kanye phambi kwegusha kwakukho izihlalo eziphakanyisiweyo, ekwakuhleli phezu kwazo ibandla labantu elalibonakala livuya kakhulu. Ukukhanya kwezulu kwakungathi kukhanya ebusweni babo, baza badumisa uThixo baza bacula iingoma zombulelo ovuyayo ezazivakala ngathi ngumculo weengelosi. Aba yayingabo ababefike phambi kwegusha, bazivuma izono zabo, bamkela uxolelo, yaye ngoku babelindele, benovuyo, ukwenzeka kwesiganeko esithile esonwabisayo.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> “Kwathi nasemva kokuba ndingene esakhiweni, uloyiko lwandigubungela, kwanovakalelo lwehlazo lokuba ndimele ndizithobe phambi kwaba bantu. Kodwa ndabonakala ndinyanzelekile ukuba ndiqhubeke, ndandisajika kancinci-kancinci ndijikeleza intsika ukuze ndijongane nemvana, xa kwavakala isigodlo sexilongo, itempile yashukuma, kwavela izikhalo zoloyiso zivela kwabangcwele ababebuthene, ukukhanya okoyikekayo kwazalisa isakhiwo, kwaza emva koko konke kwaba bubumnyama obunzulu. Bonke abo bantu bonwabileyo babenyamalele kunye nokukhanya, ndaza ndashiyeka ndedwa kuloyikiso oluthe cwaka lobusuku. Ndavuka ndinentlungu engqondweni, yaye ndandingenakukwazi ukuzeyisela lula ukuba ndandiphupha. Kwabonakala kum ukuba isigwebo sam simisiwe, ukuba uMoya weNkosi undishiyile, engasayi kuphinda abuye.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Ubunyani,” obungaphakathi kweso sishumi sibuyayo, “yintsika” exhasa itempile. UDaniyeli wabona umbono ongunobangela weMvana eyayixhonywe entsikeni, yaye iMvana yayiyiyo “intsika”. Xa uDaniyeli wawubona loo mbono mkhulu, waguqulwa waba ngumfanekiso wentika, yaye isishumi sikaIsaya, ngokunjalo, sinabo “ubunyani” (intsika) ngaphakathi kubo, yaye obo bunyani bumele “budliwe” ngabo bonke abaya kungena etempileni. Abo bangena etempileni, badle ubunyani, bangomnye umhlambi kaThixo abasabela kwisigidimi somqondiso ophakanyiswayo ngexesha lomthetho weCawa, xa kukho ukushiywa okukhulu ezweni. “Imbewu engcwele,” eyiyo ubunyani bukaIsaya, yiMvana eyaxhelwayo kususela ekusekweni kwehlabathi.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Oweshumi obubuyayo buya kuhlangulwa esandleni sabangendawo, xa ngexesha lomthetho weCawa ukwahlulwa kweFiladelfiya neLawodike kuqiniselwa ngonaphakade, yaye abaninzi ke ngoko bayabhukuqwa. Abo babhukuqwayo bachongwa njengabangendawo abangaqondiyo. Baya kuhlangulwa kanjalo esandleni sowoyikekayo, kuba abayi kwamkela uphawu lwerhamncwa.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Utsho iNkosi uYehova ukuthi; Ndiya kwenza nesihlwele saseYiputa siphele ngesandla sikaNebhukadenetsare ukumkani waseBhabheli. Yena nabantu bakhe ekunye naye, abangaboyikekayo beentlanga, baya kuziswa ukuba bayitshabalalise ilizwe; baya kukhwelela amakrele abo nxamnye neYiputa, balizalise ilizwe ngababulaweyo. Ndiya kuyomisa nemilambo, ndinikele ilizwe esandleni sabangendawo; ndiya kulenza ilizwe libe yinkangala, nako konke okukulo, ngesandla sabasemzini; mna Yehova ndithethile. Isaya 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Aboyikekayo beentlanga” ngumkhosi omela ukumkani wasentla. Umqondiso ophakanyiswayo emthethweni weCawa bakhululwa esandleni seentombi ezizizidenge, okanye ezingendawo, yaye bakhululwa nasesandleni saboyikekayo beentlanga. Umba esijongene nawo apha kukuba uIsaya, noDaniyeli, noYeremiya, noHezekile, noYohane bonke basetyenziselwa ukumela uvuko nokuxhotyiswa kwekhulu elinamashumi amane anesine amawaka ababuyayo ekudanisekeni kukaJulayi 18, 2020. Embonweni wokugqibela kaDaniyeli, umbono awawunikwayo ngasemlanjeni iHidekele, uDaniyeli wenziwa ukuba aqonde imibono yangaphakathi neyangaphandle yeLizwi likaThixo lesiprofeto, yaye uyomelezwa ukuze awuveze loo myalezo.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Umyalezo wangaphakathi nowangaphandle uhlanganiswa kunye nenkcazo yesiprofeto yentloko, okanye “inqaba,” kwivesi yeshumi, echaza imfazwe yaseUkraine eqhutywa ngoku nguPutin. Elo qhosha lokuchonga intloko linesicelo sangaphakathi nesangaphandle, yaye ukuqala kwaloo mfazwe kuphawula ixesha apho zombini iintloko ziba ngumxholo wesiprofeto. Inqaba okanye intloko, njengoko imi iRashiya, ichaza imfazwe yesibini yommeli, ekhokelela kwimfazwe yesithathu yommeli, ephawula ukuqala kweMfazwe Yehlabathi III, njengoko ifanekiswe lidabi lasePanium kwivesi yeshumi elinesihlanu.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Ivesi yeshumi elinesithandathu ngumthetho weCawa, yaye ke ngoko ukusukela ngowama-2014, xa kwaqalisa imfazwe yaseUkraine, njengoko imelwe ziivesi zeshumi elinanye neshumi elinesibini, kude kube ngumthetho weCawa umsebenzi wokugqibela onxulumene nokutywinwa kwabantu bakaThixo uyafezekiswa. Ukutolikwa kukaGabriyeli kuDaniel isahluko seshumi elinanye, kumela isigidimi esingcwalisa, okanye esitywina abantu bakaThixo. Ukuphoswa kwalo nyaniso kukuphoswa yiyo yonke into. Isiprofeto esityhilwayo, esithi encwadini yeSityhilelo sibizwe ngokuba siyiSityhilelo sikaYesu Kristu, nesi encwadini yeSityhilelo sichazwa njengesityhilwa kanye phambi kokuvalwa kwexesha lobabalo, sisiqendu esithile sencwadi kaDaniel.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; kuba ixesha lisondele. Onewugwenxa makaqhubeke esenza ugwenxa; nonengcolileyo makaqhubeke engcolile; nolilungisa makaqhubeke elilungisa; nongcwele makaqhubeke engcwele. IsiTyhilelo 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Ngemihla yokugqibela, kukho ixesha elithile apho isiprofeto sokugqibela sivulwa khona, kuba ivesi ithi, “ixesha lisondele.” Kanye loo ntetho ifumaneka kwisahluko sokugqibela seSityhilelo ikwafumaneka nakwisahluko sokuqala.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> ISityhilelo sikaYesu Kristu, awasinikwa nguThixo, ukuba azibonise kubakhonzi bakhe izinto ezimelwe kukuthi zenzeke kungekudala; wasithumela, wasibonakalisa ngengelosi yakhe kumkhonzi wakhe uYohane; owangqinela ilizwi likaThixo, nobungqina bukaYesu Kristu, nakuzo zonke izinto awazibonayo. Unoyolo lowo ufundayo, nabo bawavayo amazwi esi siprofeto, bazigcine izinto ezibhaliweyo kuso; ngokuba ixesha lisondele. ISityhilelo 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Amakhulu amabini anamashumi amabini, ngoko ke amashumi amabini anesibini, ayimiqondiso yokudityaniswa kobuThixo nobuntu, yaye umsebenzi wokugqibela wengelosi yesithathu, ongowokutywinwa kwamawaka alikhulu anamashumi amane anesine, ufezekiswa ngaphakathi komxholo wesiprofeto womzekeliso weentombi ezilishumi. Iintombi ezilumkileyo zemihla yokugqibela zafumana ukudana kwazo kokuqala ngoJulayi 18, 2020, zaza zasasazwa njengamathambo afileyo esitratweni seSityhilelo isahluko seshumi elinanye, kwada kwaya kuJulayi ka-2023, kwiminyaka engamashumi amabini anesibini emva kokuba inkqubo yokutywina yaqalayo ngo-2001. “Ixesha laliselisondele ke ngoko,” yaye iNkosi yaza yaphakamisa “ilizwi entlango” elalifumene umyalezo kuGabriyeli, owayewufumene kuKristu, yena owayewufumene kuYise.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Ilizwi laza laqalisa ukuthumela umyalezo ezicaweni, yaye uthunyelwe ngendlela ye-elektroniki apho unokufundwa kwaye okanye uviwe, ngoku sele ukho ngeelwimi ezingaphezu kwamashumi amathandathu. Inxalenye yesiprofeto eyatyhilwayo, oko kukuthi loo myalezo, ifumaneka encwadini kaDaniyeli.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Incwadi eyatywinwayo asiyoSityhilelo, koko yile nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela. Ingelosi yayalela yathi, ‘Ke wena, Daniyeli, wavale la mazwi, uyitywine nencwadi, kude kube lixesha lesiphelo.’ Daniyeli 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Inxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela,” yivesi yamashumi amane. Ayisiyiyo nje kuphela ivesi yamashumi amane; yinxalenye yale vesi yamashumi amane emelwe emva kwexesha lesiphelo ngowe-1989, naphambi komthetho weCawa wevesi yamashumi amane ananye. Imbali yevesi yamashumi amane engakhankanywanga ngaphakathi kwale vesi ngokwayo yiyo inxalenye yesiprofeto enxulumene nemihla yokugqibela eyatywinwayo, nebeseloko ityhilwa ukususela ngoJulayi 2023 kwabo bakhetha ukubona nokuva.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Indima yamashumi amane ayibhali nto ngembali elandela ukuwa kweSoviet Union ngowe-1989, de kufike umthetho weCawa wendima yamashumi amane ananye, kodwa ibonelela ngeqonga lesiprofeto ekufuneka eminye imigca yesiprofeto ibekwe phezu kwalo. Abo bangafuniyo ukubona nokuva ukuba indlela yokusebenza yomgca phezu komgca iyindlela yemvula yamva abanalo amandla okubona imbali efihlakeleyo yendima yamashumi amane, yaye loo yimbali eyiSityhilelo sikaYesu Kristu, awafika uGabriyeli eza kusichazela uYohane noDaniyeli.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> “EBhereya uPawulos waphinda waqalisa umsebenzi wakhe ngokungena kwindlu yesikhungu yamaYuda ukuze ashumayele iindaba ezilungileyo zikaKristu. Uthi ngabo, ‘Aba babenesidima ngakumbi kunabaseTesalonika, ngokokuba balamkela ilizwi ngokulungela konke kwengqondo, beziphengulula iZibhalo yonke imihla, ukuba ezo zinto zinjalo na. Ngoko ke abaninzi kubo bakholwa; kwanabafazi abahloniphekileyo abangamaGrike, kwanamadoda, ingengambalwa.’”

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> “Ekubonisweni kwenyaniso, abo banqwenela ngokunyanisekileyo ukuba kwicala elilungileyo baya kuvuselwa ekuphendleni ngenkuthalo iZibhalo. Oku kuya kuvelisa iziphumo ezifanayo nezo zahamba nemisebenzi yabapostile eBhereya. Kodwa abo bashumayela inyaniso kule mihla badibana nabaninzi abachasene ngokupheleleyo nabaseBhereya. Abanakuyiphikisa imfundiso ebekiweyo phambi kwabo, ukanti babonakalisa ukungathandi okukhulu ukuyiphengulula imiqondiso yobungqina obubekwe phambi kwabo bokuyixhasa, baze bacinge ukuba nokuba iyinyaniso, asingomcimbi ubalulekileyo nokuba bayayamkela na okanye abayayamkeli injalo. Bacinga ukuba ukholo lwabo lwakudala namasiko abo lwanele kubo. Kodwa iNkosi, eyathumela abathunywa bayo benomyalezo ehlabathini, iya kubabeka abantu uxanduva ngendlela abawaphatha ngayo amazwi abakhonzi bayo. UThixo uya kugweba bonke ngokokukhanya okubekwe phambi kwabo, nokuba kucacile kubo okanye akucacanga. Luxanduva lwabo ukuphengulula njengoko benza abaseBhereya. INkosi itsho ngomprofeti uHoseya ukuthi: ‘Abantu bam bayatshatyalaliswa ngenxa yokuswela ulwazi; ngenxa yokuba ulugxothile ulwazi, nam ndiya kukugxotha nawe.’”

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> “Iingqondo zamaBhereya azizange zinciphiswe lucalucalulo, yaye zazikulungele ukuphengulula nokwamkela iinyaniso ezazishunyayelwa ngabapostile. Ukuba abantu bexesha lethu babenokulandela umzekelo wamaBhereya ahloniphekileyo, ngokuphanda iZibhalo yonke imihla, nangokuthelekisa izigidimi abaziziselwayo noko kubhaliweyo apho, bekuya kubakho amawaka anyanisekileyo emthethweni kaThixo apho namhlanje kukho abe mnye kuphela. Kodwa abaninzi abathi bathanda uThixo abanamnqweno wokutshintsha besuke empazameni baye enyanisweni, yaye babambelele kwiintsomi ezimnandi zemihla yokugqibela. Impazamo iyimfamekisa ingqondo ize imkhwebule umntu kuThixo; kodwa inyaniso izisa ukukhanya engqondweni, nobomi emphefumlweni.” Sketches from the Life of Paul, 87, 88.

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