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# The Book of Daniel - Number Twenty-Four

Incwadi kaDaniyeli - Inombolo Yamashumi Amabini Anesine

Nimrod, Nebuchadnezzar and Belshazzar

uNimrode, uNebhukadenetsare noBheleshatsare

Author

Jeff Pippenger

Published

December 19, 2023

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The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.

Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, kanye njengokuba iTestamente eNdala neTestamente eNtsha ziyincwadi enye. Kamsinya nje phambi kokuba ixesha lovavanyo livalwe, iSityhilelo sikaYesu Kristu siyatyhilwa.

> 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. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; ngokuba ixesha likufuphi. Lowo ungenabulungisa, makaqhubeke esengongenabulungisa; nalowo ongcolileyo, makaqhubeke esengongcolileyo; nalowo ulilungisa, makaqhubeke eselilungisa; nalowo ungcwele, makaqhubeke esengcwele. Kwaye, yabona, ndiyeza kamsinya; nomvuzo wam unam, ukuba ndinike elowo nalowo ngokomsebenzi wakhe. NdinguAlpha no-Omega, isiqalo nesiphelo, owokuqala nowokugqibela. ISityhilelo 22:10–13.

The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.

“Umthetho wokukhankanywa kokuqala” oseBhayibhileni, oquka inyaniso yokuba isiphelo sento sibonakaliswa sisiqalo sento, ugxininisa ukubaluleka kwezahluko ezintathu zokuqala zencwadi kaDaniyeli, kuba ziyinyaniso yokuqala ekhankanyiweyo encwadini eyincwadi zikaDaniyeli neSityhilelo. UYesu nguAlfa no-Omega, ngoko ke isiqalo sencwadi eyincwadi zikaDaniyeli neSityhilelo, kufuneka simele inyaniso etyhilwayo ekupheleni. Kwinqanaba elinye ke ngoko, inyaniso etyhilwayo ziindaba ezilungileyo ezingunaphakade zeengelosi zeSityhilelo ishumi elinesine.

The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.

Isityhilelo sikaYesu Kristu esaziswa kwivesi yokuqala yesahluko sokuqala seSityhilelo, sisigidimi esimelwe ukuhanjiswa emabandleni xa “ixesha lisondele,” yaye ixesha “elisondeleyo” kwisahluko sokuqala seSityhilelo, limele ukuba lelona xesha linye “elisondeleyo,” kanye ngaphambi kokuba kuvalwe ixesha lokuvavanywa kwisahluko samashumi amabini anesibini seSityhilelo.

> 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 ukuze abonise kubakhonzi bakhe izinto ezifanele ukwenzeka kamsinyane; wasithumela wasibonakalisa ngesithunywa sakhe kumkhonzi wakhe uYohane; owangqinayo ilizwi likaThixo, nobungqina bukaYesu Kristu, nazo zonke izinto azibonayo. Unoyolo lowo ufundayo, nabo balivayo amazwi esi siprofeto, baze bazigcine izinto ezibhaliweyo kuso; kuba ixesha likufuphi. ISityhilelo 1:1-3.

The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.

Umyalezo ongumyalezo wokugqibela, otyhilwayo kanye phambi kokuba ukuvalwa kwexesha lovavanyo kufike, xa “ixesha lisondele,” ngumyalezo wemvula yasemva wengelosi yesibini noKhwelo lwasezinzulwini zobusuku. Yinyaniso enxulumene “nembali efihlakeleyo” yeeNdudumo eziSixhenxe. Sisityhilelo “sowesibhozo ophuma kwabasixhenxe”, yaye umsonto wegolide oluka zonke ezi zityhilelo zixabisekileyo zibe kunye zibe sisambatho esihle sobulungisa bukaKristu ngala “maxesha asixhenxe” “axabisekileyo,” kaLevitikus amashumi amabini anesithandathu. UDaniyeli isahluko sokuqala, aze kwakhona, uDaniyeli izahluko sokuqala ukuya kwesesithathu, nguloo myalezo. “Imfihlelo” yesahluko sesibini, nayo ikwangulo myalezo.

Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.

Isahluko sokuqala sikaDaniyeli simela isigidimi sengelosi yokuqala, yaye kanye njengokuba zonke iimpawu zendlela zesiprofeto zezigidimi zazo zontathu iingelosi zimelwe kwisigidimi sengelosi yokuqala sesahluko seshumi elinesine seSityhilelo; zonke iimpawu zendlela zesiprofeto zezo zigidimi zontathu zimelwe kwisahluko sokuqala sikaDaniyeli. Ezo zinto yinkqubo yokuvavanywa enamanyathelo amathathu, ethi, kuDaniyeli isahluko sokuqala, imele uvavanyo lokutya, olulandelwa luvavanyo olubonakalayo, olukhokelela kuvavanyo lwe-litmus. Isahluko sokuqala, xa siqwalaselwa ngokunxulumene nezahluko zesibini nezesithathu, simela uvavanyo lokutya, size isahluko sesibini simele uvavanyo olubonakalayo, kanti isahluko sesithathu simele uvavanyo lwe-litmus. Izigidimi zezingelosi ezintathu zeSityhilelo seshumi elinesine, nezahluko zikaDaniyeli zokuqala ukuya kwesesithathu, zinika amangqina amane enkqubo yokuvavanywa enamanyathelo amathathu.

Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.

Izahluko zesine nezesihlanu zikaDaniyeli zimele umgca onzulu kakhulu wembali yesiprofeto. Umgca oveliswa zezo zahluko zibini uqulethe ubuncinane imigca emithandathu eyahlukeneyo yesiprofeto. Omnye wale migca yesiprofeto uqala ngonyaka ka-723 BC, uze uqhubeke ude ufike kumthetho weCawa. Omnye kule migca mithandathu umele imbali ka-1798, ude ufike kumthetho weCawa, yaye kuloo mgca kubonakaliswa ngaxeshanye imigca emithathu yesiprofeto; umgca werhamncwa lomhlaba (iUnited States), kwandule umgca wophondo lwamaProtestanti, kwananjalo umgca wophondo lwamaRiphabhlikhi. Ngokudibeneyo zimisela umgca wesihlanu ekuqaleni komgca wesiprofeto weUnited States. Lowo mgca uphawula ukutyhilwa kwezahluko zesixhenxe, ezisibhozo nezisithoba zikaDaniyeli ngo-1798. Ekupheleni komgca wesiprofeto weUnited States kuveliswa umgca wesithandathu, ophawula ukutyhilwa kwezahluko zeshumi, ezilishumi elinanye nezilishumi elinesibini ngo-1989.

The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”

Ukuqala komgca wesiprofeto werhamncwa lasemhlabeni, njengoko limelwe nguDaniyeli isahluko sesine, kuphawulwa ngomfuziselo “wamaxesha asixhenxe,” yaye ukuphela komgca wesiprofeto werhamncwa lasemhlabeni nako kuphawulwa ngomfuziselo “wamaxesha asixhenxe.” Ukuqala nokuphela kwexesha lembali elimelwe kukutyhilwa kwezitywina kwezahluko zesixhenxe, zesibhozo nezethoba nako kuphawulwa ngomfuziselo “wamaxesha asixhenxe.” Ukuqala nokuphela kwexesha lembali elimelwe kukutyhilwa kwezitywina zikaDaniyeli izahluko zeshumi, zeshumi elinanye neshumi elinesibini nako kuphawulwa “ngamaxesha asixhenxe.”

The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”

Ukuphela kwexesha lembali elaqala xa izahluko zesixhenxe, zesibhozo nezesithoba zikaDaniyeli zavulwa “ngexesha lokuphela” ngowe-1798, kwakungo-1863. Ukuqala kwexesha lembali elaqala xa izahluko zeshumi, zeshumi elinanye, nezeshumi elinesibini zikaDaniyeli zavulwa “ngexesha lokuphela” kwakungo-1989. Ukusuka ku-1863 ukuya ku-1989 kulingana nekhulu elinamashumi amabini anesithandathu eminyaka. Ikhulu elinamashumi amabini anesithandathu eminyaka lisishumi, okanye isishumi, seminyaka eliwaka elinamakhulu amabini anamashumi amathandathu. Inani elikhulu elinamashumi amabini anesithandathu, ngoko ke, lingumqondiso weminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, emele “intlango,” ethi yona ke ibe ngumqondiso weminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini “yezihlandlo ezisixhenxe.”

This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”

Le nyaniso ichaza ukuba kwimbali yerhamncwa lasemhlabeni, kwintshukumo yengelosi yokuqala ekuqaleni, kwaza kwalandela kwintshukumo yengelosi yesithathu ekupheleni, zombini zityhilwe ekuqaleni kwazo nasekupheleni kwazo “ngamaxesha asixhenxe.” Kanjalo nexesha eliphakathi kwezo ntshukumo zimbini, elizibophelela ndawonye, limelwe “ngamaxesha asixhenxe.”

Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.

Ngaphandle kokusebenzisa indlela yeBhayibhile ethi “umgca phezu komgca,” olu hlobo lwesityhilelo alunakwenzeka ukuba lubonwe luqondwe, kuba ngaphandle kwaloo ndlela incwadi etywiniweyo inganikelwa komnye ofundileyo kubugcisa bezemfundiso yobuthixo, aze ke acelwe ukuba anike inkcazo yoko ithethwa yile ncwadi itywiniweyo. Ikratshi lembono yakhe lingamkhokelela ekubeni abonakalise ukuba incwadi etywiniweyo ayinakuqondwa, kuba itywiniwe. Emva koko unokuyithabatha loo ncwadi itywiniweyo uyinike omnye womhlambi olawulwayo nowenziwe isithululane nguloo ukhanyiselweyo, yaye umhlambi osele ukhululekile ukutyela ezityeni zeentsomi zaloo ngcali yezemfundiso yobuthixo unokwala ukwenza usetyenziso lwale ncwadi itywiniweyo, kuba bayazi kakuhle ukuba kuphela ngabo bangamalungu eSanhedrin yezemfundiso yobuthixo abamiselwe ukugqiba ukuba yintoni inyaniso.

> “‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’

> “‘Manani, nimangaliswe, nikhwaze, nize nikhale; banxilile, kodwa kungewayini; bayagxadazela, kodwa kungezonxilisayo. Kuba uYehova unithululele umoya wobuthongo obunzulu, wawavala amehlo enu; abaprofeti nabalawuli benu, ababoni, ubagqumile. Yaye umbono wako konke kuni ube njengamazwi encwadi etywiniweyo, abayinikela kulowo ufundileyo besithi, Ndicela ufunde le; aze athi, Andinakuyifunda, kuba itywiniwe.’”

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’

> “‘Ngenxa yoko iNkosi isithi, Kuba aba bantu besondela kum ngomlomo wabo, bendizukisa ngemilebe yabo, kodwa iintliziyo zabo bazisusile zaya kude kum, nokundoyika kwabo kum kufundiswe ngumyalelo wabantu; ngenxa yoko, yabona, ndiya kuqhubeka ndenze umsebenzi omangalisayo, nommangaliso; kuba ubulumko bezilumko zabo buya kutshabalala, nokuqonda kwabaqiqi babo kuya kufihlwa. Yeha kwabo bafuna ukufihla icebo labo kuYehova ngokunzulu, nemisebenzi yabo isebumnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? Inene, ukuguqula kwenu izinto kuzijongise phantsi kuya kubalwa njengodongwe lombumbi; kuba ingaba umsebenzi ungathi ngowawenzayo, Akandenzanga? okanye into eyenziweyo ingathi ngowayibumbayo, Wayengenangqondo?’”

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Onke la mazwi aya aya kuzalisekiswa. Bakho abo bangazithobiyo iintliziyo zabo phambi koThixo, nabangayi kuhamba ngokuthe tye. Bazifihla iinjongo zabo zokwenene, baze bahlale benobudlelane nengelosi ewileyo, ethandayo yenze ubuxoki. Utshaba lubeka umoya phezu kwabantu abanokubasebenzisa ukulukuhla abo basenxalenye ethile besebumnyameni. Abanye bayagqunywa bubumnyama obulawulayo, baza babeke bucala inyaniso ngenxa yemposiso. Imini eboniswe sisiprofeto ifikile. UYesu Kristu akaqondwa. UYesu Kristu kubo yintsomi. Kule nqanaba lembali yomhlaba, abaninzi benza njengamadoda anxilileyo. ‘Yimani, nimangaliswe; khalani, ewe, khalani; banxilile, kodwa kungewayini; bayagxadazela, kodwa kungeziselo sinamandla. Kuba uYehova unithululele umoya wobuthongo obunzulu, waza wawavala amehlo enu. Abaprofeti nabalawuli benu, ababoni, ubagqumile.’ Ukunxila ngokwasemoyeni kuphezu kwabaninzi abacinga ukuba ngabantu abaya kuphakanyiswa. Ukholo lwabo lwenkolo lunjengoko lunikelwe kule ndima yesiBhalo. Phantsi kwempembelelo yalo, abanakuhamba ngokuthe tye. Benza iindlela ezigoso kwikhondo lezenzo zabo. Omnye aze omnye, bayajikajika besiya naphaya. INkosi ibajonga ngenceba enkulu. Indlela yenyaniso abayazanga. Bangamaqhinga acwangcisa ngokwenzululwazi, yaye abo babenako nabefanele ukuba bancedile, ngenxa yokubona okucacileyo ngokwasemoyeni, nabo ngokwabo balukuhlisiwe, yaye baxhasa umsebenzi ombi.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Iziganeko zale mihla yokugqibela ziya kuthi kungekudala zibe zigqitywe. Xa ezi nkohliso zomoya zityhilwa zibe yile nto ziyiyo ngokwenene,—imisebenzi efihlakeleyo yemimoya emdaka,—abo bathe baba nenxaxheba kuzo baya kuba njengamadoda aphulukene neengqondo zawo.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “‘Ngoko ke iNkosi ithi, Ngenxa enokuba aba bantu besondela kum ngomlomo wabo, bandizukise ngemilebe yabo, kodwa bazisusile iintliziyo zabo kude nam, nokundoyika kwabo kum kufundiswa ngumyalelo wabantu; ngenxa yoko, yabonani, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, wona umsebenzi omangalisayo nesimanga; kuba ubulumko babantu babo abalumkileyo buya kutshabalala, nokuqonda kwabantu babo abanengqiqo kuya kufihlwa. Yeha kubo abafuna ukufihla icebo labo ngokunzulu eNkosini, nemisebenzi yabo ise mnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? Inene, ukuguqula kwenu izinto niwajongise ezantsi phezulu kuya kuthathwa njengodongwe lombumbi; kuba ingaba umsebenzi unokuthi ngaye owenzileyo, Akandenzanga? okanye into ebunjiweyo ithi ngaye oyibumbileyo, Wayengenakuqonda na?’”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “Kundityhilwe ukuba kumava ethu siye sahlangabezana, yaye sisahlangabezana, kanye nale meko yezinto. Amadoda athe aba nokukhanya okukhulu namalungelo amangalisayo athabathe ilizwi leenkokeli ezizicingelayo ukuba zilumkile, ezithe zaxhaswa kakhulu zaza zasikelelwa yiNkosi, kodwa eziye zazikhupha ezandleni zikaThixo zaza zazibeka kwizikhundla zotshaba. Ihlabathi liya kukhukuliswa ziimpazamo ezibonakala zinengqiqo. Ingqondo enye yomntu, yamkela ezi mpazamo, iya kusebenza phezu kwezinye iingqondo zabantu, ebezijika ubungqina obuxabisekileyo benyaniso kaThixo bube bubuxoki. La madoda aya kulukuhlwa ziingelosi eziwileyo, xa bekufanele ukuba beme njengabagcini abathembekileyo, belinda imiphefumlo, njengabo bamele ukunika ingxelo. Bazibekile phantsi izikhali zemfazwe yabo, baza banikela ingqalelo koomoya abalahlekisayo. Benza icebo likaThixo lingabi namandla, baze babeke ecaleni izilumkiso nezikhalimelo zakhe, yaye ngokuqinisekileyo bakwicala likaSathana, benikela ingqalelo koomoya abalahlekisayo nakwiimfundiso zeedemon.”

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Ukunxila ngokomoya ngoku kuphezu kwabantu ekungafanelekanga ukuba babe bezamza okwamadoda aphantsi kwempembelelo yotywala obunamandla. Ulwaphulo-mthetho nokungahambi kakuhle, ubuqhetseba, inkohliso, nokuphathana ngokungafanelekanga kugcwele ihlabathi, ngokungqinelana nemfundiso yenkokeli eyavukela ezinkundleni zasezulwini.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Imbali iya kuphindwa. Ndingachaza into eya kuba khona kwixesha elikufuphi, kodwa ixesha alikafiki. Iimilo zabafileyo ziya kuvela, ngobuqhinga obunobuqili bukaSathana, yaye abaninzi baya kuzidibanisa nalowo uthanda aze enze ubuxoki. Ndiyabalumkisa abantu bakuthi ukuba kanye phakathi kwethu abathile baya kusuka elukholweni, banikele ingqalelo koomoya abalahlekisayo nakwiimfundiso zeedemon, yaye ngenxa yabo inyaniso iya kuthethwa kakubi ngayo.” Battle Creek Letters, 123–125.

Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.

UDaniyeli isahluko sokuqala, esimela umyalezo wengelosi yokuqala yesiTyhilelo seshumi elinesine, sihambelana nembali yokuqala yerhamncwa lomhlaba. UDaniyeli izahluko zokuqala, zesibini nezesithathu, ezimela imiyalezo yeengelosi zontathu kwisiTyhilelo seshumi elinesine, zihambelana nesiphelo se-United States. UNebhukadenetsare umele imbali yengelosi yokuqala, nesahluko sokuqala sikaDaniyeli. UBelshatsare umele imbali yengelosi yesithathu, kunye nezahluko ezintathu zokuqala zikaDaniyeli.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Kumlawuli wokugqibela waseBhabheli, njengoko ngokomfuziselo kwafikayo kowokuqala, kwafika isigwebo soMlindi wobuthixo esithi: ‘Kumkani, . . . kuthiwa kuwe; Ubukumkani bumkile kuwe.’ Daniel 4:31.” Prophets and Kings, 533.

We will continue our study of Nebuchadnezzar and Belshazzar in the next article.

Siza kuqhubekeka nesifundo sethu ngoNebhukadenetsare noBheleshatsare kwinqaku elilandelayo.

> “Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.

> “UBheleshatsare, emangalisiwe sesi sibonakaliso samandla kaThixo, esibonisa ukuba babenengqina, nangona babengayazi loo nto, wayenamathuba amakhulu okwazi imisebenzi kaThixo ophilayo, namandla aKhe, nokwenza intando yaKhe. Wayenikwe ilungelo lokufumana ukukhanya okukhulu. Uyisemkhulu wakhe, uNebhukadenetsare, wayelumkisiwe ngengozi yakhe yokulibala uThixo nokuzizukisa. UBheleshatsare wayenolwazi ngokugxothwa kwakhe ekuhlaleni kwabantu, nangokudityaniswa kwakhe namarhamncwa asendle; yaye ezi zinto, ekwakufanele ukuba zibe sisifundo kuye, wazityeshela, ngokungathi zange zenzeke; waza waqhubeka ephinda izono zikayisemkhulu wakhe. Wanesibindi sokwenza ulwaphulo-mthetho olwazisa imigwebo kaThixo phezu kukaNebhukadenetsare. Wagwetywa, kungekhona kuphela ngenxa yokuba yena ngokwakhe wayesenza okubi, kodwa nangenxa yokuba engazange awasebenzise amathuba nezakhono, ezazisenokuthi, ukuba zilinyiwe, zimenze abe selungelweni.” Testimonies to Ministers, 436.

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