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# The Book of Daniel - Number Eleven

Incwadi kaDaniyeli – Inani Leshumi elinanye

Prophetic Tests in Darkness and the Rise of the Image

Iimvavanyo Yesiprofeto Ebumnyameni nokuVuka koMfanekiso

Author

Jeff Pippenger

Published

December 6, 2023

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Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.

Isahluko sokuqala sikaDaniyeli simela isigidimi sengelosi yokuqala, yaye isahluko sesibini simela isigidimi sengelosi yesibini. Kumfuziselo wobuprofeti, isigidimi sokuqala sesokuba moyikwe uThixo, esesibini sesokuba kunikwe uThixo uzuko, yaye esesithathu sichaza iyure yomgwebo. Phambi kokuba singene ngokuthe ngqo kwisahluko sesibini sikaDaniyeli, kufanelekile uphononongo oluncinane. Isigidimi sengweosi yesibini ngokuyintloko sichaza ukuwa kweBhabheli.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Kwalandela enye ingelosi, isithi, Liwile, liwile iBhabheli, eso sixeko sikhulu, ngokuba laza zonke iintlanga zasela iwayini yengqumbo yohenyuzo lwayo. ISityhilelo 14:8.

The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.

Ingelosi yesibini ichaza ukuwa kweBhabheli njengokuba yinto yokuba yenza “iintlanga zonke zasela iwayini yengqumbo yohenyuzo lwayo.” Ukuwa kwayo kusisiphumo sokuba yenze uhenyuzo neentlanga zonke. Olo henyuzo luziswa ngeemfundiso zayo zobuxoki, ezimelwe njenge “wayini.” Ibandla lamaKatolika lenziwe ziimfundiso ezininzi zobuxoki, kodwa imfundiso yobuxoki enxulunyaniswa ngokuthe ngqo nokuwa kwalo, yimfundiso yobuxoki evelisa “ingqumbo” yalo. Loo mfundiso yindibaniselwano yebandla norhulumente, ibandla lilawula olo lwalamano. Ingqumbo yebandla lamaKatolika, kukutshutshisa kwalo abo libabiza ngokuba ngabawexuki. Ingqumbo yalo ifezekiswa ngohenyuzo lwayo nookumkani bomhlaba. Ngaphandle konxulumano lwayo nabo, nolawulo lwayo phezu kookumkani bomhlaba, belingenakuba namandla okutshutshisa abo libachaza njengabawexuki. Ukuwa kwalo kwesibini, ngoko ke, kubonakalisa elo xesha elizayo apho linokuphinda lisebenzise ingqumbo yalo kwakhona njengoko lenzayo kwixesha eladlulayo, nto leyo eziswa ngohenyuzo lwayo nookumkani bomhlaba. Ookumkani bomhlaba bangena kolo lwalamano lungekho mthethweni ngokusela ubuxoki balo. Ukuwa kweBhabheli kubhengezwa okokugqibela kwiSityhilelo isahluko seshumi elinesibhozo.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.

> Kwaye emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inegunya elikhulu; laza ihlabathi lakhanyiswa bubuqaqawuli bayo. Yadanduluka ngamandla, ngezwi elinamandla, isithi, Liwile, liwile iBhabheli enkulu, laba yindawo yokuhlala yeedemon, inqaba yoomoya bonke abangcolileyo, nesibaya seentaka zonke ezingcolileyo nezithiyekileyo. Kuba zonke iintlanga zisela iwayini yengqumbo yohenyu lwalo, nookumkani behlabathi benze uhenyu nalo, nabarhwebi behlabathi batyebile ngobuninzi bobumnandi balo. Ndeva elinye izwi livela ezulwini, lisithi, Phumani kulo, bantu bam, ukuze ningabi ngamadlelane ezonweni zalo, nize ningawamkeli nezibetho zalo. Kuba izono zalo zifikelele ezulwini, yaye uThixo ubukhumbule ubugwenxa balo. Mbuyiselani njengoko nalo labuyisela kuni, niliphinde kabini ngokwemisebenzi yalo; endebeni eliyizalisileyo, lizaliseleni kabini. IsiTyhilelo 18:1–6.

The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.

Indebe yovavanyo yecawa yamaKatolika yaphela ngowe-1798, kodwa iya kuphinda intshutshiso eyayiyenza ngeXesha Lobumnyama, ngexesha lentlekele yomthetho weCawa ezayo kungekudala ngeCawa.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Noko ke ndinezinto ezimbalwa ezichasene nawe, ngenxa yokuba uyamyeka loo mfazi uIzebhele, ozibiza ngokuba ungumprofetikazi, ukuba afundise aze alahlekise izicaka zam ukuba zenze uhenyuzo, nokuba zidle izinto ezibingelelwe kwizithixo. Ndamnika ithuba lokuba aguquke kuhenyuzo lwakhe; ke yena akaguqukanga. Yabona, ndiya kumphosa embhedeni, nabo bakrexeza naye ndibaphose embandezelweni enkulu, ngaphandle kokuba baguquke ezenzweni zabo. IsiTyhilelo 2:20–22.

She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.

Wanikwa iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu ukuba aguquke, kodwa wala. Iminyaka emithathu enesiqingatha yembalela eyakhokelela eNtabeni yeKarmele, yanikwa uIzebhele ukuba aguquke, kodwa naye wala. Kumthetho weCawa oza kufika kungekudala e-United States, owokuqala kookumkani bomhlaba abenza uhenyuzo naye ngemihla yokugqibela yi-United States, irhamncwa lomhlaba lesiTyhilelo seshumi elinesithathu. Ngoko ke iye yazalisa indebe yexesha layo lovavanyo.

> “The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.

> “Olona hlanga lukhulu nolona luthandwayo emhlabeni yiUnited States. Ulwalathiso olunenceba lukhusele eli lizwe, lwaza lwathululela phezu kwalo ezona ntsikelelo zikhethiweyo zaseZulwini. Apha abazingelwayo nabacinezelweyo bafumene ikhusi. Apha ukholo lobuKristu kubunyulu balo lufundisiwe. Aba bantu baye baba ngabamkeli bokukhanya okukhulu neenceba ezingenamlinganiselo. Kodwa ezi zipho zibuyiswe ngokungabi nombulelo nangokumlibala uThixo. Lowo ungenasiphelo ugcina imbali namazwe, yaye ubutyala bawo bulinganiswa ngokokukhanya abakwalayo. Ingxelo eyoyikekayo ngoku imi kwirejista yaseZulwini ngokuchasene nelizwe lethu; kodwa ulwaphulo-mthetho oluya kuzalisa umlinganiselo wobugwenxa balo kukuwenza ilize umthetho kaThixo.

> “Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.

> “Phakathi kwemithetho yabantu nemiyalelo kaYehova kuya kuvela ungquzulwano olukhulu lokugqibela lwempikiswano phakathi kwenyaniso nempazamo. Kule mfazwe ngoku siyangena,—imfazwe engekhoyo phakathi kwamabandla akhuphisanayo alwela ubungangamsha, kodwa ephakathi kwenkolo yeBhayibhile nenkolo yentsomi nesithethe. Iiarhente eziya kumanyana zichase inyaniso nobulungisa kulo mzabalazo sele zisebenza ngenkuthalo ngoku.” Spirit of Prophecy, umqulu 4, 398.

At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.

Ngomthetho weCawa, uphawu lwerhamncwa luyanyanzeliswa, ngaloo ndlela “kuchithwa umthetho kaThixo.” Phambi komthetho weCawa, umfanekiso werhamncwa uyasekwa ngaphakathi eUnited States. Umthetho weCawa ufika ngexesha elithile, kodwa ukusekwa komfanekiso werhamncwa lithuba lexesha. Elo thuba lexesha lithuba lesiprofeto elimelwe bubomi bukaDaniyeli njengoko limelwe yiminyaka engamashumi asixhenxe yokuthinjwa kwisahluko sokuqala sikaDaniyeli. Loo minyaka ingamashumi asixhenxe yaqala ngoYehoyakim, efuzisela ixesha apho umyalezo wokuqala wanikwe amandla ngomhla we-11 kuSeptemba, 2001, yaza yaphela ngokuchithwa komthetho kaThixo, njengoko kumelwe “ngummiselo” kaKoreshi.

The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.

Imbali yobomi bukaDaniyeli bobuprofeti yeminyaka engamashumi asixhenxe inomfuziselo wemigca emininzi yesiprofeto. Imela ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Imela inkqubo yokuvavanywa enamanqanaba amathathu, ebonakaliswa ziingelosi ezintathu zeSityhilelo ishumi elinesine, yaye imela ulwakhiwo lwegama lesiHebhere elithi “inyaniso.” Imela ukuhlanjululwa koonyana bakaLevi, okwenziwa ngumthunywa womnqophiso. Imelwe nguKristu ecoca itempile kabini. Imelwe kukuwexuka okuqhubekayo ngaphakathi kweYerusalem kuHezekile izahluko zesibhozo nesesithoba. Ikwamela nembali apho umfanekiso werhamncwa ubumba eUnited States.

The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.

Umfanekiso werhamncwa ukwamelwe kukukrexeza kukaYezebhele noAhabhi, ukukrexeza kukaHerode noHerodiya, ithole legolide lemvukelo ka-Aron, iitempile ezimbini zonqulo zobuxoki zikaYerobhoham ezaziseBheteli naseDan, abaprofeti bakaBhahali nabaprofeti baka-Ashtaroti ebalini leNtaba yeKarmele. Inkcazo ekuphela kwayo yomfanekiso werhamncwa kwimibhalo kaEllen White yindibaniselwano yecawa norhulumente, icawa ilawula olo lwalamano. Lo mba wokuba icawa ilawule urhulumente ngundoqo kanye wento elo xwebhu lingcwele, elinguMgaqo-siseko wase-United States, lalenziwe ukuba liyikhusele. Xa umgaqo wokwahlulwa kwecawa norhulumente ulahlwa lirhamncwa lomhlaba kumthetho weCawa oza kufika kungekudala, umanyano olugqityiweyo lwecawa norhulumente e-United States luya kube luphunyeziwe.

From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.

Ukusukela ngoSeptemba 11, 2001 kude kube ngumthetho weCawa eUnited States kukho uvavanyo olubonakalayo, olusekwe ekubeni abafundi besiprofeto baqonde ukusekwa komfanekiso werhamncwa. Ngoku sikwisiphelo kanye sale nkqubo. Kule nkqubo yokusekwa komfanekiso werhamncwa kukho iintshukumo ezininzi ezinikela kuphuhliso olupheleleyo oluya kufikelela kumthetho weCawa, apho kuphunyezwa khona uphawu lwerhamncwa. Kukho iintshukumo zezopolitiko, iintshukumo zonqulo, iintshukumo zentlalo, neentshukumo zezemali. Qaphelani iziganeko ekubhekiselwa kuzo ngokunxulumene nokusekwa komfanekiso werhamncwa kule ndima ilandelayo.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Sele kukho amalungiselelo aqhubela phambili, yaye iintshukumo ziyaqhubeka, eziya kuphumela ekwenzeni umfanekiselo werhamncwa. Iziganeko ziya kuveliswa kwimbali yehlabathi eziya kuzalisekisa iziprofeto zesiprofeto ngale mihla yokugqibela.” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.

Ukubunjwa komfanekiso werhamncwa kubandakanya ulungiselelo oluqhubela phambili oluquka “iziganeko” kunye “neentshukumo,” zombini zikwisininzi. Imbali emelwe yiminyaka engamashumi asixhenxe yobukhoboka bukaDaniyeli yaqala ngoYehoyakim, yaza yaphela ngommiselo kaKoreshi. UYesu ubonakalisa isiphelo sento ngesiqalo sento, yaye kukho “ummiselo” omele ukuqala kwexesha elifanekiselwa yiminyaka engamashumi asixhenxe yesiprofeto kaDaniyeli. Loo “mmiselo” yayinguMthetho i-USA Patriot Act, owawusekwe esidlangalaleni kuhlaselo lobuSilamsi lweshwangusha lesithathu. Kodwa ngokungafaniyo nemiyalelo yesigqeba yobuzwilakhe ka-Abraham Lincoln kwiMfazwe Yamakhaya, okanye kaFranklin Roosevelt kwiMfazwe Yehlabathi Yesibini, iPatriot Act isasebenza, yaye kusenokwenzeka kakhulu ukuba iya kuqiniswa yaye yomelezwe njengoko ubutshaba nobuSilamsi behlabathi bukhula. Imiyalelo yesigqeba yazo zombini iMfazwe Yamakhaya neMfazwe Yehlabathi Yesibini yaphela ngokuphela kobutshaba, kodwa akuyi kubakho siphelo sobutshaba nobuSilamsi behlabathi, koko kuya kubakho ukuhlasela kobunqolobi okwandayo ehlabathini lonke.

There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.

Kukho iifilosofi zomthetho ezimbini eziphambili ngaphakathi kwenkcubeko yaseNtshona: uMthetho wesiNgesi noMthetho wamaRoma. Isiseko soMthetho wesiNgesi sesokuba umntu umsulwa ade kungqinwe ukuba unetyala, kanti ke isiseko soMthetho wamaRoma sesokuba umntu unetyala ade kungqinwe ukuba umsulwa. I-USA Patriot Act ngumzekelo ocacileyo woMthetho wamaRoma, yaye umi ngokuchasene ngokuthe ngqo noMthetho wesiNgesi. Esi sesinye sezo “ziganeko” ezaziza kuziswa ekwakhiweni komfanekiselo werhamncwa. Ukuba iUnited States iza kuba ngumfanekiselo wobuKatolika, ifilosofi yenkolo neyopolitiko yobuKatolika kuya kufuneka imiswe eUnited States kwangaphambili, phambi kokunyanzeliswa kophawu lwerhamncwa.

> “This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.

> “Lo mbandela uyazingisa engqondweni yam. Wucingisise; kuba ngumcimbi obaluleke ngokukhulu kakhulu. Kwezi ndidi zimbini, yeyiphi esiya kuyimanyanisa nayo iminqweno yethu? Ngoku senza ukhetho lwethu, yaye kungekudala siya kwahlula phakathi kwalowo ukhonza uThixo nalowo ungamkhonzanga. Funda isahluko sesine sikaMalaki, uze ucinge ngaso ngokunzulu. Imini kaThixo isele isingqongile. Ihlabathi liyiguqulile ibandla. Zombini zivumelana, yaye zisenza ngokomgaqo-nkqubo omfutshane wokubona. AmaProtestanti aya kusebenza kubalawuli belizwe ukuze enze imithetho yokubuyisela ubukhosi obulahlekileyo bomntu wesono, ohleli etempileni kaThixo, ezibonakalisa ukuba unguThixo. Imigaqo yamaRoma Katolika iya kuthatyathwa phantsi kononophelo nokhuseleko loRhulumente. Oku kuwexuka kwesizwe kuya kulandelwa ngokukhawuleza kukonakala kwesizwe. Uqhanqalazo lwenyaniso yeBhayibhile aluyi kusanyamezelwa ngabo bangazange benze umthetho kaThixo umgaqo wobomi babo. Ngelo xesha kuya kuviwa ilizwi lisuka emangcwabeni abafel’ ukholo, limelwe yimiphefumlo awayibona uYohane ibulewe ngenxa yelizwi likaThixo nangobungqina bukaYesu Kristu ababebubambelele; ngoko ke umthandazo uya kunyuka uvela kuwo wonke umntwana wokwenyaniso kaThixo, usithi, ‘Lixesha, Yehova, lokuba wena usebenze; kuba bawenze into engeyonto umthetho wakho.’” General Conference Daily Bulletin, January 1, 1900.

The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.

Icandelo elingaphambili liphawula ixesha apho “imigaqo yamaRoma Katolika iya kuthatyathwa phantsi kwenkathalelo nokhuseleko loRhulumente,” njengeliza kwenzeka kumthetho weCawa. Umthetho weCawa usisiphelo sexesha elingumfuziselo elaqala ngoSeptemba 11, 2001. I-Patriot Act ekuqaleni ifuzisela umthetho weCawa ekupheleni. Ezimbini zeziganeko ezaziswa ukuze kwakhiwe umfanekiselo werhamncwa yayikukufika koYeha lwesithathu, kunye ne-Patriot Act eyalandelayo.

The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.

Ukumiliswa komfanekiso werhamncwa luvavanyo apho ikamva lethu lanaphakade liya kugqitywa khona, yaye kuza ngaphambi komthetho weCawa. Emthethweni weCawa, ixesha lethu lovavanyo njengamaSeventh-day Adventists liyavalwa, yaye kulapho itywina elibonakalayo lityunjwayo khona nomqondiso uphakanyiswa. Ukumiliswa komfanekiso werhamncwa kwenzeka ngaphambi komthetho weCawa, ngaphambi kokutywinwa okubonakalayo, nangaphambi kokuvalwa kwexesha lovavanyo.

> “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 kumiselwa ngaphambi kokuba ithuba lovavanyo livalwe; kuba wona uya kuba luvavanyo olukhulu kubantu bakaThixo, apho ikamva labo elingunaphakade liya kugqitywa. Isikhundla sakho sisiphithiphithi esinjalo sokungangqinelani kangangokuba bambalwa kuphela abaya kulahlekiswa.

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

> “KwisiTyhilelo 13 lo mbandela uvezwe 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 ekufuneka babe nalo ngaphambi kokuba batywinwe. Bonke abo bangqinayo ukunyaniseka kwabo kuThixo ngokugcina umthetho waKhe, nangokwala ukwamkela isabatha yobuxoki, baya kuma phantsi kwebhanile yeNkosi uThixo uYehova, baze bamkele itywina loThixo ophilayo. Abo banikela inyaniso enemvelaphi yasezulwini baze bamkele isabatha yeCawa, baya kwamkela uphawu lwerhamncwa” Manuscript Releases, umqulu 15, 15.

The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.

Ixesha lexesha lokubunjwa komfanekiso werhamncwa lalinikelwa umfanekiso yiminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli. UDaniyeli waqala wadlula kuvavanyo lokoyika uThixo, ngokukhetha ukudla kuphela ukutya kukaThixo. Uvavanyo lokuqala lukaDaniyeli lwaluluvavanyo lokutya. Uvavanyo lwesibini lukaDaniyeli lwaluluvavanyo olubonakalayo olwenzeka ekupheleni kwexesha lovavanyo lweentsuku ezilishumi zokudla ukutya kukaThixo, ngokuchaseneyo nokudla ukutya kweBhabheli. Impumelelo yoko kutya yabonakaliswa kwinkangeleko yomzimba kaDaniyeli. Uvavanyo lwesibini luvavanyo olubonakalayo. Olokuqala luvavanyo lokutya. UDaniyeli wabonakalisa ukholo lwakhe, wada waluphumelela uvavanyo lokuqala, kodwa kuvavanyo lwesibini, uDaniyeli wayengenakukwazi ukubona kwangaphambili ukuba wayeza kubonakala “etyebile ngakumbi, emhle ngakumbi” kunabo babesidla ukutya kweBhabheli. Kusoloko kukho abantu abakhangeleka bebalasele kakhulu, kodwa besidla inkunkuma, yaye kukho nabaguquli bezempilo abanenyameko abakhangeleka ngathi kukufa okuhambahambayo.

The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.

Ukusetyenziswa kokuzeyisa kukaDaniyeli nokholo lwakhe kuvavanyo lokuqala kuko okwamthwalayo wamdlulisa kuvavanyo lwesibini, nangona isiphumo sexesha lesibini lovavanyo sasigqunywe “bubumnyama”. AmaMillerite awadla incwadana encinane ngoAgasti 11, 1840, emva koko amzukisa uThixo ekuvakaliseni umyalezo weSikhalo Sasezinzulwini Zobusuku, njengoko loo myalezo watshayela ilizwe lonke njengomsinga wolwandle. Uvavanyo lwesibini luvavanyo olubonakalayo, olwandulelwa luvavanyo lokutya olungokoqobo nolwasemoyeni, luze emva koko lulandelwe luvavanyo lokugqibela lwesiprofeto. Uvavanyo lwesibini lufuna ukubonakaliswa okubonakalayo kokholo olwavakaliswayo kuvavanyo lokuqala.

> Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.

> Ke kaloku ukholo lulwelo lwezinto ezithenjiweyo, bubungqina bezinto ezingabonwayo. Kuba ngalo amadoda amakhulu akudala azuzayo ubungqina obuhle. Hebhere 11:1, 2.

Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.

Isahluko sesibini sikaDaniyeli sisilingo esibonakalayo, esinokuphunyezwa ngempumelelo kuphela xa ukutya okwanyakhethwayo kuvavanyo lokuqala kusetyenziswa ngokusebenzayo kwinkqubo yovavanyo.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Ngokuba umbono usele ulindele ixesha elimisiweyo, kodwa ekupheleni uya kuthetha, angaxoki; nokuba uyalibazisa, wulinde; ngokuba uya kuza inene, akayi kulibazisa. Yabona, umphefumlo wakhe oziphakamisileyo awulunganga ngaphakathi kuye; kodwa olilungisa liya kuphila ngokholo lwalo. Habhakuki 2:3, 4.

The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.

Isiphumo sovavanyo lwesibini sishiywa ebumnyameni ukuze kubonakaliswe ukuba ukholo olwavakaliswayo kuvavanyo lokuqala lwalulukholo lokwenene na.

> “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. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ukukhanya okukhethekileyo okwanikwa uYohane, okwavezwa kwiindudumo ezisixhenxe, kwakukukuchazwa kweziganeko ezaziza kwenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini. Kwakungelunganga ukuba abantu bazazi ezi zinto, kuba ukholo lwabo kwakufuneka luvavanywe. Ngokocwangco lukaThixo, iinyaniso ezimangalisayo kakhulu neziphambili zaziza kuvakaliswa. Imiyalezo yengelosi yokuqala neyesibini yayimele ukuvakaliswa, kodwa kwakungafanele kutyhilwe kukhanya kungaphaya ngaphambi kokuba le miyalezo iwugqibe umsebenzi wayo okhethekileyo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.

Kufanele ngokobuthixo ukuba uDaniyeli isahluko sesibini, usekwe emfanekisweni, kuba umele uvavanyo lomfanekiso werhamncwa. Abo bafundi besiprofeto abaqonda uSeptemba 11, 2001 njengokuzaliseka kwesiprofeto, ngokomfuziselo bayidla incwadi efihlakeleyo. Emva koko bakhokelwa babuyiselwa kwiindlela zamandulo zoBu-Adventist njengoko zibonakala kwiitshathi zabangoovulindlela zika-1843 no-1850. Iindlela zamandulo zachaza intshukumo yengelosi yokuqala, nto leyo ke abakhokelwa ukuba bayiqonde njengemele intshukumo yengelosi yesithathu. Zonke izityhilelo ezixabisekileyo abakhokelwa ukuba baziqonde zeza ngokuvakala kwendlela yokusebenza yesiprofeto abayifumanayo. Loo ndlela yokusebenza yabonakaliswa ngohlobo yindlela yokusebenza kaWilliam Miller, eyangqinwa xa umyalezo wokuqala wembali yakhe wanikwa amandla ngoAgasti 11, 1840.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Ngomnyaka ka-1840 kwavela okunye ukuzaliseka kwesiprofeto okumangalisayo okwabangela umdla omkhulu ngokubanzi. Kwiminyaka emibini ngaphambili, uJosiah Litch, omnye wabashumayeli abakhokelayo ababeshumayela ngokubuya kwesibini, wapapasha ukucaciswa kweSityhilelo 9, eqikelela ukuwa koBukhosi bama-Ottoman. Ngokwezibalo zakhe, la mandla ayeya kubhukuqwa... ngomhla we-11 kuAgasti, 1840, xa amandla ama-Ottoman eConstantinople enokulindeleka ukuba aphulwe. Kwaye oku, ndiyakholwa, kuya kufunyaniswa kunjalo.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ngalo kanye ixesha elalichaziwe, iTurkey, ngabameli bayo, yamkela ukhuseleko lwamagunya amanyeneyo aseYurophu, yaza ngaloo ndlela yazibeka phantsi kolawulo lwezizwe zobuKristu. Isiganeko sazalisekisa kanye isiprofeto. Kwathi kwakusaziwa oku, inkitha yabantu yaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyayamkelwe nguMiller namaqabane akhe, yaye intshukumo ye-advent yanikwa umfutho omangalisayo. Amadoda emfundo nawodumo amanyana noMiller, kokubini ekushumayeleni nasekupapasheni izimvo zakhe, yaye ukususela ngowe-1840 ukuya kowe-1844 umsebenzi wanda ngokukhawuleza.” The Great Controversy, 334, 335.

When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.

Xa amadoda ayamkela uSeptemba 11, 2001, njengokuzaliseka kwesiprofeto, ayekwangokunjalo “eqinisekile ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyamkelwa yi” Future for America. Ingelosi yayihle ngencwadi efihlakeleyo yaza yayalela abo babeza kudla, ukuba badle. Ingqiqo yesiprofeto equlethwe ngaphakathi kwincwadi encinane yembali yamaMillerite, nencwadi efihlakeleyo yembali yethu yangoku, iyafuneka ukuze kuhanjwe ngokukhuselekileyo kuvavanyo lokusekwa komfanekiso werhamncwa. Kodwa emva kokudla, okanye kokufanisa ngaphakathi indlela yokusebenza yesiprofeto, umfundi makathi emva koko abonakalalise isiqinisekiso esibonakalayo sento awayeyidla ngaphambili. Eso senzo sokholo simele ukubonakaliswa luvavanyo oluhanjwa ngesiphumo esi “mnyama”.

The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.

Imithetho yesiprofeto kaWilliam Miller kwimbali yengelosi yokuqala, idityaniswe nezitshixo zesiprofeto ezamiselwa kwimbali yengelosi yesithathu, ivumela abafundi besiprofeto ukuba baqonde ukuba nganye kwezi ngelosi zintathu zeSityhilelo ishumi elinesine yazisa umyalezo okwincwadi encinane owawumele ukudliwa. Indlela abazikhethela ngayo ukuyidla ivumela abo bafundi ukuba emva koko babone ukuba xa ingelosi yeSityhilelo ishumi elinesibhozo yehla ngoSeptemba 11, 2001, yayiphethe incwadi esandleni sayo ekwakufuneka idliwe, nangona oko kungathethwanga ngokuthe ngqo kwisahluko seshumi elinesibhozo.

The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.

Ingelosi lalinencwadi efihlakeleyo esandleni salo. Oko kuqiqwa kwesiprofeto kuko oko amel’ uDaniel ekumela xa wakhetha ukwala ukudla kwaseBhabhiloni. Oko kuqiqwa kwesiprofeto kuko okuyimfuneko ukuze kubonwe ukumila komfanekiso werhamncwa; kuba nangona sixelelwe ukuba kukho “iintshukumo” kunye “neziganeko” eziya kuziswa ekwenziweni komfanekiso werhamncwa, sikwaxelelwe nokuba intshukumo yomthetho weCawa iqhubeka “ebumnyameni.” Simele sibe “nezibuko zombono wasebusuku” zokomoya ukuze sikwazi ukubona iintshukumo zabo ebumnyameni; kuba kukumila komfanekiso, kodwa ubunjwa “ebumnyameni”. Uya kuqondwa kuphela ngemithetho yesiprofeto awayamkelayo umfundi wesiprofeto xa waqonda umhla we-11 kuSeptemba 2001, njengokuzaliseka kokufika koYeha lwesithathu.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “UThixo uye watyhila oko kuza kwenzeka ngemihla yokugqibela, ukuze abantu baKhe balungiselelwe ukuma bechasa uqhwithela lokuchasana nengqumbo. Abo bathe balunyukiswa ngeziganeko eziphambi kwabo mabangahlali benolindelo oluzolileyo lwesaqhwithi esizayo, bezithuthuzela ngokuthi iNkosi iya kubafihla abathembekileyo baYo ngemini yembandezelo. Simele sibe njengabantu abalindele iNkosi yabo, kungekhona ngolindelo olungenamsebenzi, kodwa ngomsebenzi onyanisekileyo, ngokholo olungagungqiyo. Eli asiloxesha ngoku lokuvumela iingqondo zethu zixakekiswe zizinto ezinokubaluleka okuncinane. Ngoxa abantu belele, uSathana uxakekile ecwangcisa izinto ukuze abantu beNkosi bangafumani nceba okanye bulungisa. Intshukumo yeCawa ngoku iqhubela phambili ebumnyameni. Iinkokeli zifihla owona mba uyinyaniso, yaye abaninzi abamanyana nale ntshukumo ngokwabo abawuboni apho umsinga ongaphantsi ukhokelela khona. Izibango zayo zithambile yaye zibonakala zingezobuKristu, kodwa xa iya kuthetha iya kutyhila umoya wenamba. Luxanduva lwethu ukwenza konke okusemandleni ethu ukuthintela ingozi esongelayo. Simele sizame ukukhulula ikhethe ngokuzibeka ekukhanyeni okufanelekileyo phambi kwabantu. Simele ukubeka phambi kwabo owona mbuzo uxoxwayo, ngaloo ndlela sifaka eyona nkcaso isebenzayo nxamnye namanyathelo okuthintela inkululeko yesazela. Simele siphengulule iziBhalo size sikwazi ukunika isizathu sokholo lwethu. Utsho umprofeti: ‘Abangendawo baya kwenza okungendawo: yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda.’ Testimonies, volume 5, 452.”

Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”

UDaniyeli umele “izilumko” ezikwaziyo ukubona intshukumo yomthetho weCawa, nangona iqhubeka “ebumnyameni.” Uyakwazi ukwenza oko, kuba waluphumelela uvavanyo lokutya ngaphambi kovavanyo lokubona. Uvavanyo lokubona lokusekwa komfanekiso werhamncwa lwenzeka “ebumnyameni.”

We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.

Siza kuqalisa ukuhlolisisa kwethu isahluko sesibini sikaDaniyeli njengomyalezo wesithunywa sesibini kwinqaku elilandelayo.

> And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.

> Ndiya kubakhokela iimfama ngendlela ezingazange ziyazi; ndiya kuzikhapha emendweni ebezingawazi: ndiya kwenza ubumnyama bube kukukhanya phambi kwazo, neendawo ezigoso zibe ziindawo ezithe tye. Ezi zinto ndiya kuzenza kubo, ndingabashiyi. Isaya 42:16.

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