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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Incwadi kaDaniyeli – Inombolo Ikhulu Elinamashumi Amathandathu Anesithoba

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Ukuhlahluba Imisonto Yesiprofeto: Ukuqonda Umfuziselo “weNqaba” kuDaniyeli

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Ivesi yeshumi, yesahluko seshumi elinanye sikaDaniyeli, idibanisa ndawonye umyalezo wangaphakathi nowangaphandle ngelizwi elithi “inqaba.” Unxulumano elwenzayo nesiprofeto sikaIsaya seminyaka engamashumi amathandathu anesihlanu, luchonga “inqaba” yesiprofeto sangaphandle njengeRashiya, kwakunye nenqaba yangaphakathi yetempile awayivusayo uKristu kwangelo xesha linye lembali. Inqaba yangaphandle, ekwivesi yamashumi amathathu ananye ichongwe njenge “ingcwele yamandla,” imele ukumkani wasemhlabeni okanye ubukumkani. Inqaba yangaphakathi, okanye ingcwele yamandla yangaphakathi, yitempile ethi uMthunywa womNqophiso ayivuse ngeminyaka engamashumi amane anesithandathu.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

KwiNdawo eNgcwele Kakhulu yaloo tempile (inqaba), uThixo uhleli ezulwini.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Encwadini kaDaniyeli kukho amagama amabini esiHebhere omabini aguqulelwa ngokuthi “ingcwele.” Elinye ngu “miqdash,” kanti elinye ngu “qodesh.” “Miqdash” linokumela ingcwele yabahedeni, okanye ingcwele kaThixo, okanye kwanendawo enqatyisiweyo. “Qodesh” lona lisetyenziswa kuphela ukumela ingcwele kaThixo eBhayibhileni. “Ingcwele” (miqdash) yamandla (inqaba), kwindima yamashumi amathathu ananye yesahluko seshumi elinanye sikaDaniyeli, iguqulelwe ngokuthi “ingcwele yamandla”, yaye igama lesiHebhere eliguqulelwe apho ngokuthi ingcwele ngu “miqdash”, elimele isiXeko saseRoma, esiluphawu lwamandla aseRoma kwimbali yeRoma yabahedeni neRoma yobupopu. UDaniyeli wasebenzisa la magama mabini esiHebhere ngenyameko enkulu kakhulu. Kwiindima ezizeyona ntsika iphambili yobuAdventist, sifumana igama elithi “ingcwele”.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ndaza ndeva omnye ongcwele ethetha; waza omnye ongcwele wathi kulowo ngcwele wayethetha, Koda kube nini umbono lo ungombingelelo wemihla ngemihla, nesikreqo sokuphanzisa, wokunikela ingcwele nomkhosi ukuba banyathelwe phantsi? Waza wathi kum, Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandula ukuhlanjululwa ingcwele. Daniyeli 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Igama lesiHebhere eliguqulelwe ngokuthi “ingcwele,” kuzo zombini ezi ndinyana, ngu “qodesh,” yaye lisetyenziswa kuphela ukubonisa ingcwele kaThixo. Kwindinyana yeshumi elinanye, echaza iRoma yobuhedeni, yaye ngokukodwa itempile iPantheon kwiSixeko saseRoma, sifumana igama elithi “ingcwele”, kodwa kuloo ndinyana ligama lesiHebhere elithi “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Waziphakamisa kakhulu kwada kwafikelela nakwiNkosana yomkhosi, yaye idini lemihla ngemihla lasuswa ngayo, nendawo yengcwele yakhe yabhukuqwa. Daniyeli 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Iingcwele yamandla” kwivesi yamashumi amathathu ananye kaDaniyeli ishumi elinanye ligama lesiHebhere elithi “miqdash,” yaye livela linxulumene negama lesiHebhere eliguqulelwe ngokuthi “inqaba” kwiivesi zesixhenxe neshumi kwisahluko seshumi elinanye. Kwivesi yesixhenxe ukumkani wasemzantsi wangena kanye emzini waseRoma waza wamthimba ukumkani wasemntla, kuba wangena enqabeni yakhe, kodwa kwivesi yeshumi ukumkani wasemntla unyuka kuphela “aya” “enqabeni,” kuba wema emdeni wobukumkani bakhe neYiputa. Kusemdeni waseRafiya apho ivesi elilandelayo laliza kuthetha khona. “Iingcwele yamandla” kwivesi yamashumi amathathu ananye yi “miqdash,” ye “nqaba”.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Imfazwe yomda eRafiya ifanekisela imfazwe yomda eUkraine. Loo mbali yesiprofeto iqondwa ngokuqonda ukuba “intloko” bubukumkani okanye ngukumkani, yinqaba yamandla akhe, kodwa isiprofeto sithetha ngenyaniso yangaphakathi nenyaniso yangaphandle. “Ingcwele yamandla” yomgca wangaphandle imelwe yingcwele ethi “miqdash”, yaye ingcwele yamandla yomgca wangaphakathi imelwe yingcwele ethi “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844 ukuya ku-1863 umela umgca wembali yesiprofeto obonakalisa ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yokuchithachithwa ngokuchasene nobukumkani basemntla yaphela ngo-1798, yaye umgca lowo mnye weminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini ngokuchasene nobukumkani basemzantsi waphela ngo-1844. Le migca mibini imele ubume obusezantsi boluntu nobume obuphezulu boluntu. Ubume obusezantsi, obumelwe bubukumkani basemntla, ngumzimba, yaye ubume obuphezulu yintloko. Intloko yikomkhulu lobukumkani, yaye yiyo ukumkani. Kulo mzekeliso uKristu wakhetha uYuda, ubukumkani basemzantsi, ukuba abeke igama laKhe apho, yaye isixeko esilikomkhulu yiYerusalem. IYerusalem yindawo apho ikhoyo ingcwele yenyaniso yamandla, yaye kuloo ngcwele kukho igumbi letrone lokumkani, oyintloko.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Ixesha ezisixhenxe” zeLevitikus amashumi amabini anesithandathu zaziyinyaniso yokugqibela yokutywina ngowe-1856, eyayijoliswe ekuxhobiseni umqondiso wokugqiba umsebenzi. Ukususela kowe-1844 ukuya kowe-1863, uKristu wayezimisele ukudibanisa ubuThixo baKhe nobuntu ngonaphakade, kodwa uluntu lwavukela.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Ngelo xesha wayengenako ukuguqula indalo yomntu esezantsi, kuba oko kwenzeka ekubuyeni kwaKhe kwesibini. Ngelo xesha uya kuthi ke aguqule indalo yomntu ephakamileyo ibe ngumfanekiselo waKhe, ngokudibanisa intloko yoluntu nentloko yoButhixo. Intloko yayilikomkhulu lobukumkani. Intloko yayiyeyona kumkani, yaye xa uKristu esenza olo guquko loButhixo lumanyene nobuntu, udibanisa intloko yabo bobabini, yobuntu neyobuThixo, engcweleni yaseYerusalem, eNdebeleni kaNgcwele, apho uKristu ehleli khona noYise.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Lowo woyisayo ndiya kumnika ukuhlala nam etroneni yam, njengokuba nam ndoyisayo, ndaza ndahlala phantsi noBawo etroneni yakhe. Lowo unendlebe, makeve oko akuthethayo uMoya kuwo amabandla. ISityhilelo 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

UKristu uthembisa ukuba abo (baseLawodike), boyisayo njengoko Yena woyisayo (baze babe ngamaFiladelfiya), baya kuhlala kunye naye, ezindaweni zasezulwini.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Awasebenzisayo kuKristu, ekumvuseni kwabafileyo, wamhlala ngasekunene kwakhe ezulwini, … wasivusa nathi kunye naye, wasihlalisa kunye naye ezulwini kuKristu Yesu. Efese 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Ukumanyaniswa kweentonga ezimbini zikaHezekile (ubuntu noButhixo) kufezekiswa engcweleni kaThixo yamandla (qodesh), kanye ngelo xesha apho inqaba yamandla (miqdash) ichongwa njengesitshixo sesiprofeto esidibanisa yomibini imigca yangaphakathi neyangaphandle yesiprofeto awafika uGabriyeli eza kwenza uDaniyeli ayiqonde ngokuphathelele oko kwakufanele kwehlele abantu bakaThixo ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. UKristu wayenqwenela ukuwufeza lo msebenzi kwimbali yamaMillerite, kodwa umsebenzi waphazanyiswa luvukelo luka-1863; kodwa ke imbali ka-1844 ukuya ku-1863 isahleli ingumgca obonisa loo msebenzi wazanywa.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Ivesi yeshumi kaDaniyeli isahluko seshumi elinanye iqulethe isitshixo sokuqonda umyalezo wangaphakathi nowangaphandle weevesi zeshumi elinanye ukuya kweleshumi elinesihlanu, ezangena kwimbali yethu yesiprofeto ngo-2014. Ivesi yeshumi ichaza u-1989, elixesha lesiphelo kwintshukumo yohlaziyo yabalikhulu elinamashumi amane anesine amawaka, kodwa ikwaqulethe isitshixo esivumela ukuba u-2014 aqondwe njengophawu lwendlela kwimbali yokutywinwa.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Ngomhla wama-22 kuOktobha, 1844, uMthunywa woMnqophiso wafika ngesiquphe etempileni awayeyimisile. Olo phawu lwendlela lufuzisela uSeptemba 11, 2001, xa ingelosi yesithathu yaphinda yafika, yaza ixilongo lesixhenxe laqala kwakhona ukuvakala. Kwandule ke ukuba nembali ka-1840 ukuya ku-1844 nayo iphinde yenzeke, kuba ingelosi eyehla ngoAgasti 11, 1840 yayingengomntu ongaphantsi koYesu Kristu, yaye umsebenzi waYo wawukukukhanyisa ihlabathi ngozuko lwaYo.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

U-1840 ukuya ku-1844 kanjalo umele ixesha elisusela kuSeptemba 11, 2001 ukuya kumthetho weCawa oza kufika kungekudala, njengokuba no-1844 ukuya ku-1863 umele uSeptemba 11, 2001 ukuya kumthetho weCawa oza kufika kungekudala. UDade White ulungelelanisa imbali ka-1844 nembali yomnqamlezo, yaye umnqamlezo umele ukwahlulwa kweembali ezimbini zeminyaka emithathu enesiqingatha, ezivumelana zombini omnye nomnye. Umnqamlezo umisela ukuba imbali eyandulelayo eqala ngo-1840 ize iphele ngo-1844, nembali elandelayo de kube ngu-1863, ziimbali ezimbini ezihambelanayo, ezimele zombini ixesha lokutywinwa.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Umgca wokuqala osusela kowe-1840 ukuya kowe-1844 umele uloyiso lwama-Adventist aseFiladelfiya; omnye umgca osusela kowe-1844 ukuya kowe-1863 umele ukusilela kwama-Adventist aseLawodike. Omabini la maqela amelwe kuDaniel isahluko seshumi, kuba uDaniel, emele iintombi ezilumkileyo ezoyisileyo ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, wawubona umbono, kodwa abo babenaye basaba phambi kombono.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Kwaye ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndingaselunxwemeni lomlambo omkhulu, onguHidekele; ndaphakamisa amehlo am, ndakhangela, yabonakala indoda ethile eyambethe ilinen, izinqe zayo zibotshelelwe ngegolide ecocekileyo yase-Ufazi; nomzimba wayo unjengeberile, nobuso bayo bunjengokubonakala kombane, namehlo ayo enjengezibane zomlilo, neengalo zayo neenyawo zayo zinjengobhedu olukhazimlisiweyo ngombala, nelizwi lamazwi ayo linjengelamazwi esihlwele. Ke mna Daniyeli ndedwa ndawubona umbono lowo; kuba amadoda ayenam akawubonanga umbono lowo; kodwa ukuvutha okukhulu kokungcangcazela kwehlela phezu kwawo, aza abaleka, azimela. Daniyeli 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Kwincwadi sikaDaniyeli isahluko sesixhenxe, emva kokuba uDaniyeli ebone umbono wezirhamncwa ezidla inyama, uGabriyeli weza kucacisa umbono.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Mna Daniyeli ndaba buhlungu emoyeni wam phakathi komzimba wam, yaza imibono yentloko yam yandikhathaza. Ndasondela komnye kwabemi apho, ndambuza inyaniso yako konke oku. Waza wandixelela, wandazisa intsingiselo yezo zinto. Daniyeli 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Kwisahluko sesibhozo sikaDaniyeli, emva kokuba uDaniyeli ebone umbono wezirhamncwa zendlu engcwele, uGabriyeli weza ukuze awuchaze umbono.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Kwathi ke, mna, kanye mna Daniyeli, ndakuba ndibubonile umbono, ndaza ndafuna intsingiselo yawo, khangela, kwema phambi kwam onenkangeleko yomntu. Ndeva ilizwi lomntu phakathi kweendonga zomlambo iUlai, elamemezayo, lisithi, Gabhriyeli, menze lo mntu awuqonde umbono. Daniyeli 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Kwisahluko sesithoba sikaDaniyeli, emva kokuba uDaniyeli ebe nokuqonda ngenani leminyaka eyachongwa nguYeremiya nemboniswe kwimibhalo kaMoses njengesiqalekiso kwananjengesifungo sikaThixo, uGabriyeli weza kuchaza umbono.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Ke kaloku ndakha ndisathetha, ndithandaza, ndivuma isono sam nesono sabantu bakowethu amaSirayeli, ndibeka isikhungo sam phambi koYehova uThixo wam ngenxa yentaba engcwele kaThixo wam; ewe, ndakha ndisathetha emthandazweni, kwafika loo ndoda uGabriyeli, endandiyibonile embonweni ekuqaleni, ibhabha ngokukhawuleza, yandichukumisa ngexesha ledini langokuhlwa. Yandazisa, yathetha nam, yathi, Owu Daniyeli, ngoku ndiphumile ukuza kukunika ubulumko nokuqonda. Daniyeli 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Ngako oko, ngokobungqina bamangqina amathathu, onke avela encwadini kaDaniyeli, xa uGabriyeli esithi kuDaniyeli kwisahluko seshumi, uze kumenza uDaniyeli aqonde oko kuya kwehlela abantu bakaThixo ngemihla yokugqibela, uGabriyeli utolika i“marah” esisifazana, umbono obangelayo, awabonayo uDaniyeli, yaza enye inxalenye yasaba kuwo.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Ngoku ndize kukwazisa oko kuya kubahlela abantu bakowenu ngemihla yokugqibela; kuba umbono uselungelelwe imihla emininzi ezayo. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Umbono uDaniyeli awayewubonile nowavelisa ukwahlulwa phakathi kwamakholwa, yayingumbono wokubonakala kukaKristu, umbona weminyaka engamawaka amabini anamakhulu amathathu, kodwa yayiyintetho yobufazi yaloo mbono. Yayikukuqonda umbono wokubonakala ngesiquphe kukaKristu njengoMthunywa woMnqophiso okwaguqula uDaniyeli (kunye nabo bamelwe nguDaniyeli), ukuba babe ngumfanekiso kaKristu. Oko “kwehlela abantu bakaThixo ngemihla yokugqibela” kumelwe yimbali yamaMillerite ukusuka kowe-1840 ukuya kowe-1844, kwanakwimbali yamaMillerite ukusuka kowe-1844 ukuya kowe-1863. Elinye iqela liyabaleka kumbono ngokuvukela, kanti elinye iqela lilandela uKristu ngokholo lingene eNdaweni eNgcwele Kakhulu, ukuze lihlaliswe kunye naYe ezindaweni zasezulwini.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Kodwa ke xa uGabriyeli etolika umbono apho abantu bakaThixo bemihla yokugqibela beguqulwa babe semfanekisweni kaKristu, ubeka phandle imbali yangaphandle yehlabathi. Umbono kaDaniyeli ngoKristu watolikwa nguGabriyeli njengembali yangaphandle yexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Xa kufikelelwa kwimbali kaSeptemba 11, 2001, ekutolikeni kukaGabriyeli, imbali egxininiswayo njengeyandulela umthetho weCawa wevesi yeshumi elinesithandathu, iqondwa kuphela ngesitshixo sokuqonda esimelelwa “njengenqaba” kwivesi yeshumi. NgoSeptemba 11, 2001 isiphumo sawo wonke umbono saqalisa ukuzityhila njengamavili angaphakathi kwamanye amavili.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lafika ilizwi likaYehova kum, lisithi, Nyana womntu, yintoni na loo mzekeliso eninawo ezweni lakwaSirayeli, nisithi, Imihla iyolulwa, nombono wonke uyatshabalala? Ngoko ke baxelele, ukuthi iNkosi uYehova, Ndisenza loo mzekeliso uphele, bangabi saba sawusebenzisa njengomzekeliso kwaSirayeli; kodwa uthi kubo, Imihla isondele, nokuzaliseka kombono wonke. Kuba akusayi kuba sabakho mbono ulilize, nokuvumisa okugudileyo phakathi kwendlu yakwaSirayeli. Kuba ndinguYehova: ndiya kuthetha, nelizwi endiya kulithetha liya kwenzeka; alisayi kuphinda lilibaziseke; kuba ngemihla yenu, nina ndlu inemvukelo, ndiya kuthetha ilizwi, ndilifeze, itsho iNkosi uYehova. Laphinda lafika ilizwi likaYehova kum, lisithi, Nyana womntu, khangela, abo bendlu yakwaSirayeli bathi, Umbono awubonayo ngowemihla emininzi ezayo, yaye uprofeta ngamaxesha akude. Ngoko ke uthi kubo, Itsho iNkosi uYehova, Akusayi kuphinda kubekho namnye kumazwi am olityaziswayo; kodwa ilizwi endilithethileyo liya kwenziwa, itsho iNkosi uYehova. Hezekile 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Kuzo zonke iivili zesiprofeto ezijikelezayo ngaphakathi kwezinye iivili zesiprofeto kuloo mbali, kukho ivili elinye athe uMphefumlo wokuphefumlela wazisa abafundi besiprofeto beentsuku zokugqibela ukuba lilo ivili ekuya kuthi ngalo kugqitywe ikamva labo elingunaphakade. Umgca phezu komgca, nalo elo vili kufuneka ukuba libe ngumbono awawubonayo uDaniyeli nowamguqulayo wamenza wafana nomfanekiso kaKristu, kuba lowo ngumbono ochaza oko kwehlela abantu bakaThixo kwiintsuku zokugqibela.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “INkosi indibonisile ngokucacileyo ukuba umfanekiso werhamncwa uya kumiswa phambi kokuba ixesha lobabalo livalwe; kuba lo uya kuba luvavanyo olukhulu lwabantu bakaThixo, ekuthi ngalo kugqitywe ikamva labo lanaphakade. Isikhundla sakho siyintlaninge enjalo yokungangqinelani kangangokuba bambalwa kuphela abaya kulukuhliswa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “KwiSityhilelo 13 lo mbandela ubekwe ngokucacileyo; [ISityhilelo 13:11–17, icatshuliwe].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Olu luvavanyo abantu bakaThixo abamele ukuba nalo ngaphambi kokuba batywinwe. Bonke abo bangqinayo ukuthembeka kwabo kuThixo ngokugcina umthetho waKhe, nangokwala ukwamkela isabatha yobuxoki, baya kuma phantsi kwebhanile yeNkosi uThixo uYehova, yaye baya kwamkela itywina loThixo ophilileyo. Abo banikela ngenyaniso enemvelaphi yasezulwini baze bamkele isabatha yeCawa, baya kwamkela uphawu lwerhamncwa.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Uvavanyo oluchazwa njengovavanyo lomfanekiselo werhamncwa lunamacala amabini. Luvavanyo olufuna ukuba umfundi wesiprofeto aqonde ukuphuhliswa komfanekiselo werhamncwa, ongumdibaniso webandla norhulumente eUnited States phambi komthetho weCawa. Kanti lukwavavanyo oluvelisa nokuba ngumfanekiselo werhamncwa okanye umfanekiselo kaKristu ngaphakathi kwabo bamelwa nguDaniyeli okanye kwabo babalekayo. Ukwahlulwa kusekelwe ekubeni ezo ntombi “zibona lo mbono mkhulu,” njengoko wenjenjalo uDaniyeli, okanye zibabaleke loo mbono. Isitshixo sokuwubona umbono omkhulu simelwe ligama elithi “inqaba.”

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Ingelosi enamandla eyamyalelayo uYohane yayingengomnye ngaphandle kukaYesu Kristu. Ukubeka kwayo unyawo lwayo lwasekunene phezu kolwandle, nolwayo lwasekhohlo phezu komhlaba owomileyo, kubonisa indima ayenzayo kwimiboniso yokugqibela yembambano enkulu noSathana. Esi sikhundla sibonakalisa amandla ayo aphezulu negunya layo phezu kwehlabathi liphela. Le mbambano iye yaba namandla ngakumbi yaye yazimisela ngakumbi ukusuka kwisizukulwana ukuya kwesinye, yaye iya kuqhubeka injalo de kufike imiboniso yokugqibela, xa ukusebenza ngobuchule kwamagunya obumnyama kuya kufikelela encotsheni yako. USathana, emanyene nabantu abakhohlakeleyo, uya kulukuhla ihlabathi liphela namabandla angalwamkeliyo uthando lwenyaniso. Kodwa ingelosi enamandla ifuna ukuhoywa. Ikhwaza ngezwi elikhulu. Iza kubonakalisa amandla negunya lelizwi layo kwabo baye bamanyana noSathana ukuze bachase inyaniso.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Emva kokuba ezi ndudumo zisixhenxe zithethile ngamazwi azo, umyalelo ufika kuYohane njengoko wafika kuDaniyeli ngokubhekisele kwincwadi encinane: ‘Tywina ezo zinto zithethwe ziindudumo ezisixhenxe.’ Ezi zinxulumene neziganeko zexesha elizayo eziya kutyhilwa ngokolandelelwano lwazo. UDaniyeli uya kuma esabelweni sakhe ekupheleni kwemihla. UYohane uyayibona incwadi encinane ingatywinwanga. Ngoko ke iziprofeto zikaDaniyeli zifumana indawo yazo efanelekileyo kwizigidimi zengelosi yokuqala, eyesibini, neyesithathu ezimele ukunikelwa ehlabathini. Ukutyhilwa kwencwadi encinane kwakusisigidimi esinxulumene nexesha.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Iincwadi zikaDaniyeli neSityhilelo ziyinto enye. Enye sisiprofeto, enye isisityhilelo; enye yincwadi etywiniweyo, enye yincwadi evuliweyo. UYohane weva iimfihlakalo ezathethwa ziindudumo, kodwa wayalelwa ukuba angazibhali.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ukukhanya okukhethekileyo okwanikwa uYohane okwabonakaliswa kwiindudumo ezisixhenxe kwakungumzobo ocacileyo weziganeko ezaziza kwenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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