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# The Book of Daniel - Number Thirty-Two

Incwadi kaDaniyeli - Inani Lamashumi Amathathu Anesibini

From Lions to Deception: A Deep Dive into Daniel 6 and End-Time Prophecy

Ukusuka Ezingonyameni Kuse Kubuqhetseba: Uhlolisiso Olunzulu kuDaniyeli 6 nesiProfeto Sexesha Lokuphela

Author

Jeff Pippenger

Published

December 27, 2023

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Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.

Isahluko sesithandathu sikaDaniyeli singumgca wesithathu kwizahluko ezintandathu zokuqala zikaDaniyeli, othi ngokuthe ngqo ubonakalise umzekeliso wentlekele yomthetho weCawa. Kwisahluko sesithathu umfanekiso wegolide kaNebhukadenetsare, namadoda amathathu afanelekileyo, amela umqondiso ophakanyiswayo, kwaye ihlabathi liphela liyawubona.

> Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Daniel 3:2.

> Ke kaloku uKumkani uNebhukadenetsare wathuma ukuba kuhlanganiswe iinkosana, neenganga, neenkokeli, nabagwebi, noonondyebo, nabacebisi, noonothimba, nabo bonke abalawuli bamaphondo, ukuba beze ekumiseleni umfanekiso awawumiselayo uKumkani uNebhukadenetsare. Daniel 3:2.

In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.

Kwisahluko sesithathu, la madoda mathathu afaneleyo ala ukuqubuda, yaye isenzo sawo sazisa phezu kwawo intshutshiso yeziko lomlilo; kanti ke uDaniyeli kwisahluko sesithandathu, uguqa kathathu ngemini, yaye isenzo sakhe sazisa phezu kwakhe intshutshiso yomngxuma weengonyama. Umgca phezu komgca, bamele intshutshiso yomthetho weCawa njengesigqibo sonqulo, ekubeni kuzo zombini ezi meko, sele simiselwe kwangaphambili ngabathembekileyo. Abo bamelwa yindibaniselwano yabathathu nomnye efuzisela ikhulu elinamashumi amane anesine amawaka bamilisile enyanisweni ngaphambi kokuba kufike ukushukunyiswa kwentshutshiso.

> “Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.

> “Ingelosi yathi, ‘Zikhanyeleni nina; nimelwe kukukhawuleza nihambe.’ Abanye bethu siye saba nexesha lokuyamkela inyaniso nokuhambela phambili inyathelo ngenyathelo, yaye inyathelo ngalinye esilithathileyo lisinike amandla okuthatha elilandelayo. Kodwa ngoku ixesha seliphantse ukuphela, yaye oko thina sikufunde kwiminyaka emininzi, bona kuya kufuneka bakufunde ngeenyanga ezimbalwa. Nabo baya kuba nokuninzi ekufuneka bakuyekile abakufundileyo kwakunye nokuninzi ekufuneka bakufunde kwakhona. Abo bangayi kwamkela uphawu lwerhamncwa nomfanekiso walo xa ummiselo uphuma, bamele babe nokuzimisela ngoku ukuthi, Hayi, asiyi kuyithobela intlangano yerhamncwa.” Early Writings, 68.

In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.

Kwisesahluko sesihlanu, umthetho weCawa ubhekisa esiphelweni serhamncwa lomhlaba, nakumgwebo oziswe ziintshaba ezangena ngodonga.

> In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:30, 31.

> Ngobo busuku wabulawa uBhelishatsare, ukumkani wamaKaledi. UDariyo umMedi wawuthabatha ke ubukumkani, emalunga neminyaka emashumi mathandathu anesibini ubudala. Daniyeli 5:30, 31.

In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.

Kwisesahluko sesithandathu, ukutywinwa kwabantu bakaThixo, okumelwe kukubekwa kwesitywina sokumkani phezu komhadi weengonyama, kuyachongwa.

> And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.

> Kwaziswa ilitye, labekwa emlonyeni womhadi; ukumkani walitywina ngetywina lakhe, nangetywina leenkosi zakhe; ukuze injongo ingaguqulwa ngoDaniyeli. Daniyeli 6:17.

The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.

Le migca mithathu inegalelo ngokudibeneyo kwiimpawu zomqondiso ophakanyiswe efini, ngexesha leyure yenyikima enkulu kwiSityhilelo isahluko seshumi elinanye.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Baza beva ilizwi elikhulu liphuma ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini bekwilifu; neentshaba zabo zababona. Kwangelo lixa kwabakho inyikima enkulu, nesahlulo seshumi somzi sawa, yaye kwinyikima kwabulawa abantu abangamawaka asixhenxe; abaseleyo boyika, baza banika uzuko kuThixo wezulu. IsiTyhilelo 11:12, 13.

Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.

UDaniyeli isahluko sesithandathu, uchaza ukutywinwa kwabantu bakaThixo, kodwa ngokungakumbi uthetha ngesohlwayo somfelandawonye “wabangameli, neerhuluneli, neenkosana, nabacebisi, nabathetheli bemikhosi,” owakhohlisa ukumkani ukuba abulale uDaniyeli. Inkohliso yokumkani (umfuziselo wombuso), sisifundo esibalulekileyo sesiprofeto, esiqulathe amangqina amaninzi esiprofeto. Ngokungafaniyo noNebhukadenetsare kwisahluko sesithathu, okanye uBheleshatsare kwisahluko sesihlanu, ababethi bobabini bengenalwazi ngoDaniyeli nangamangqina amathathu de kwafika imbandezelo, “ukukhetha” kukaDariyo uDaniyeli kwangaphambi kwembandezelo kubonisa imeko eyahlukileyo yembandezelo yomthetho weCawa.

Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).

UDaniyeli “wayebekelwe phezulu” ngaphezu kwabo abanye ababini abongameli, yaye abo bongameli bathathu babephezu kweenkosi ezikhulu ezilikhulu elinamashumi amabini. UDaniyeli uthelekiswa kuqala nabongameli neenkosi ezikhulu, yaye uthandwa ngaphezu kwabo babini abenza umanyano lwenkohliso olumelwa sisihlanu (iintombi ezizizidenge ezihlanu).

> It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.

> Kwabonakala kulungile kuDariyo ukumisa phezu kobukumkani iinkosana ezilikhulu elinamashumi amabini, ukuze zibe phezu kobukumkani bonke; phezu kwazo ke wabeka abongameli abathathu, kubo uDaniyeli wayengowokuqala; ukuze iinkosana zinike ingxelo kubo, nokuba ukumkani angabi nakulahlekelwa nto. Wandula ke lo Daniyeli waphakanyiswa ngaphezu kwabongameli neenkosana, ngokuba umoya obalaseleyo wawukuye; ukumkani ke wacinga ukumbeka phezu kombuso wonke. Baza ke abongameli neenkosana bafuna ukufumana isizathu ngakuDaniyeli ngokubhekisele ebukumkanini; kodwa abazange bafumane sizathu nasiphako, ngenxa yokuba wayethembekile, kungekho siphoso nasiphako safunyanwayo kuye. Athi ke loo madoda, Asiyi kufumana sizathu nxamnye nalo Daniyeli, ngaphandle kokuba sisifumane nxamnye naye ngokubhekisele emthethweni kaThixo wakhe. Daniyeli 6:1–5.

Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”

UDariyo usetyenziswa ukubonakalisa inkohliso eyenziwa ngokuchasene nokumkani, omela ookumkani abalishumi (iZizwe eziManyeneyo), ekupheleni kwehlabathi. Le nkohliso inegalelo kwintiyo abathi ookumkani abalishumi (iZizwe eziManyeneyo), bayibonakalise ngokuchasene nehenyukazi (ubupopu), nto leyo ebabangela ukuba “balenze libe yinkangala kwaye lize,” yaye “badle inyama yalo, balitshise ngomlilo.”

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.

> Kwaye iimpondo ezilishumi ozibonileyo phezu kwerhamncwa, ezo ziya kulithiya ihenyukazi, zilenze libe yinkangala lize lihlubuke, zidle inyama yalo, zilitshise ngomlilo. Kuba uThixo ukubeke ezintliziyweni zazo ukwenza ukuthanda kwakhe, nokuvumelana, nokunikela ubukumkani bazo kurhamncwa, kude kuzaliseke amazwi kaThixo. Ke umfazi owambonayo sisona sixeko sikhulu, silawula phezu kookumkani bomhlaba. ISityhilelo 17:16–18.

The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”

IZizwe eziManyeneyo (ubukumkani besixhenxe) ziya kubutshabalalisa ubupapa, nangona zisandul’ ukumnika ubukumkani bazo, kuba zilawula “ithuba elifutshane.”

> And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.

> Kwaye kukho ookumkani abasixhenxe; abahlanu bawile, omnye ukho, yaye omnye akakafiki; kuthi ke akufika, amelwe kukuhlala ixesha elifutshane. IsiTyhilelo 17:10.

At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.

Ngexesha lomthetho weCawa, ubukumkani besithandathu besiprofeto seBhayibhile, irhamncwa lomhlaba lesiTyhilelo seshumi elinesithathu (iUnited States), busandul’ ukugqiba ulawulo lwabo lweminyaka engamashumi asixhenxe engumfuziselo, apho ubukumkani besihlanu besiprofeto seBhayibhile, irhamncwa lolwandle lesiTyhilelo seshumi elinesithathu (upopu), bulityelwe ngalo lonke elo xesha leminyaka engamashumi asixhenxe engumfuziselo kaIsaya isahluko samashumi amabini anesithathu.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Kwaye kuya kuthi ngaloo mini iTire ilityalwe iminyaka engamashumi asixhenxe, ngokwemihla yokumkani omnye; emva kokuphela kweminyaka engamashumi asixhenxe iTire iya kucula njengonongogo. Thabatha uhadi, ujikeleze umzi, wena nongogo ulibelweyo; yenza umculo omnandi, cula iingoma ezininzi, ukuze ukhunjulwe. Kwaye kuya kuthi, emva kokuphela kweminyaka engamashumi asixhenxe, iNkosi iya kuyityelela iTire, yona ibuyele emvuzweni wayo, ihenyuze nabo bonke ubukumkani behlabathi obuphezu kobuso bomhlaba. Isaya 23:15–17.

At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.

Ngomthetho weCawa, ubukumkani besixhenxe besiprofeto seBhayibhile, ookumkani abalishumi (iZizwe eziManyeneyo), buqalisa ukulawula, kodwa okwethutyana nje elifutshane, kuba ukumkani oyintloko wookumkani abalishumi, emva koko, uqala umsebenzi wawo wokunyanzela ihlabathi liphela ukuba lihambelane phantsi kwesakhiwo serhamncwa, esiyindibaniselwano yebandla norhulumente, yaye esifuziselwa njengomfanekiso werhamncwa.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Ndaza ndabona elinye irhamncwa linyuka liphuma emhlabeni; lalinempondo ezimbini ezifana nezezimvana, lathetha njengenamba. Lisebenzisa onke amandla erhabncwa lokuqala phambi kwalo, lenza ukuba ihlabathi nabo bahlala kulo balinqule irhamncwa lokuqala, elaphola inxeba lalo elibulalayo. Lenza imiqondiso emikhulu, kangangokuba lide lehlise nomlilo, uphuma ezulwini usiya emhlabeni, phambi kwabantu. Labo bahlala emhlabeni liyabakhohlisa ngemiqondiso elalinikwe igunya lokuyenza phambi kwerhamncwa; lisithi kwabo bahlala emhlabeni mabenzele umfanekiso irhamncwa, elo lalinenxeba lekrele, laza laphila. ISityhilelo 13:11–14.

A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.

Enye yezona zinto ziphambili kumfuziselo werhamncwa lasemhlabeni (iUnited States), eliqala njengemvana lize ekugqibeleni lithethe njengenamba, kukuthetha kwalo. Ukuthetha ngokwesiprofeto kubonakalisa isenzo samagunya owiso-mthetho nawogwebo.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Ukuthetha kwesizwe sisenzo samagunya aso owiso-mthetho nawobulungisa.” Imbambano Enkulu, 443.

When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.

Xa i-United States yaqala ukuthetha njengemvana, yavelisa uMgaqo-siseko we-United States, ngaloo ndlela iseka ilizwe lokusabela kwabo babebaleka intshutshiso yobupopu nookumkani baseYurophu.

> And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.

> Waza walinceda umfazi, umhlaba wavula umlomo wawo, wawuginya umlambo awawuphalazayo umlonyeni wenamba. ISityhilelo 12:16.

At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.

Ekupheleni kweminyaka engamashumi asixhenxe engumfuziselo, irhamncwa lomhlaba lithetha kwakhona, kodwa ngelo xesha lithetha njengenamba, xa linyanzelisa unqulo lwangeCawa, olungumqondiso wegunya lobupopu. Xa umqondiso wegunya lobupopu unyanzeliswa, ubupopu buyakhunjulwa, yaye bukhunjulwa xa umyalelo owawungafanele ulibaleke wenziwa ukuba kube semthethweni ukuwugcina.

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Khumbula umhla wesabatha, ukuba uwungcwalise. Wosebenza imihla emithandathu, uwenze wonke umsebenzi wakho; ke wona umhla wesixhenxe uyisabatha kaYehova uThixo wakho; uze ungenzi nawuphi na umsebenzi ngawo, wena, nonyana wakho, nentombi yakho, nomkhonzi wakho oyindoda, nomkhonzazana wakho, neenkomo zakho, nomphambukeli wakho ophakathi kwamasango akho; kuba ngemihla emithandathu uYehova wenza izulu nomhlaba, nolwandle, nazo zonke izinto ezikuzo, waza waphumla ngomhla wesixhenxe; ngenxa yoko uYehova wawusikelela umhla wesabatha, wawungcwalisa. Eksodus 20:8–11.

National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.

Ubuwexuki besizwe ke bulandelwa kukutshabalala kwesizwe, yaye amagunya amathathu akhokela ihlabathi eArmagedon ayabambana ngezandla.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Ngomthetho onyanzelisa ukusekwa kobuPapa ngokuchasene nomthetho kaThixo, isizwe sethu siya kuziqhawula ngokupheleleyo ebubulungiseni. Xa ubuProtestanti buya kolula isandla sabo ngaphesheya komsantsa ukuze bubambe isandla segunya laseRoma, xa buya kuwela ngaphesheya enzonzobileni ukuze budibanise izandla noMoya wobuMimoya, xa, phantsi kwempembelelo yalo manyano luphindwe kathathu, ilizwe lethu liya kuzilahla zonke izimiso zoMgaqo-siseko walo njengorhulumente wobuProtestanti noweriphabhlikhi, lize lenze amalungiselelo okusasazwa kobuxoki neenkohliso zobuPapa, ngoko sinako ukwazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sisondele.” Testimonies, umqulu 5, 451.

When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).

Xa “ubuProtestanti” (i-United States), “amandla obuRoma” (iVatican) kunye “nobuMoya” (i-United Nations), bedibana ngezandla emthethweni weCawa, baqalisa ukukhokela ihlabathi ukuya eArmagedon, nto leyo emelwe njengokunyanzela kuqala ihlabathi ukuba lamkele igunya lorhulumente omnye wehlabathi, oquka ibandla norhulumente, ibandla lona lilawula olo lwalamano. Amandla emimangaliso asetyenziswa lirhamncwa lomhlaba awazisi nje kuphela uhenyuzo lwehenyukazi laseTire nookumkani bomhlaba, kodwa anyanzelisa “ukuthetha” komfanekiselo werhamncwa wehlabathi liphela. Ngokwenkcazo yesiprofeto, oku kuthetha ukuba urhulumente omnye wehlabathi umele ube nequmrhu lowiso-mthetho (eliseNew York), kunye nequmrhu lezomthetho (eliseThe Hague).

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:14–18.

> Uze abalahlekise abemi bomhlaba ngezo zimangaliso wayenikwe amandla okuzenza phambi kwerhamncwa; esithi kwabo bahlala emhlabeni mabalenzele umfanekiso irhamncwa elo, lalinamanxeba ekrele, laza laphila. Wanikwa amandla okunika umoya umfanekiso werhamncwa, ukuze umfanekiso werhamncwa uthethe, kananjalo ubangele ukuba kubulawe bonke abangayi kuwunqula umfanekiso werhamncwa. Kanjalo ubangela bonke, abancinane nabakhulu, abazizityebi nabangamahlwempu, abakhululekileyo nabangamakhoboka, ukuba bamkeliswe uphawu esandleni sabo sokunene, nokuba lusemabunzini abo; kwanokuba kungabikho namnye unako ukuthenga nokuthengisa, engenguye lowo unophawu, nokuba ligama lerhamncwa, nokuba linani legama lalo. Nantsi ubulumko. Onengqiqo makabalwe inani lerhamncwa; kuba linani lomntu; yaye inani lalo lingamakhulu amathandathu anamashumi amathandathu anesithandathu. ISityhilelo 13:14–18.

The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.

Irhamncwa yasemhlabeni (i-United States), iya kulukuhla ihlabathi liphela ukuba lamkele umfanekiso werhamncwa wehlabathi lonke, kwaloo mfanekiso kanye i-United States eyawumisayo njengoko yayikhokelela ekumisweni komthetho weCawa yaza ekugqibeleni yawunyanzelisa. Iya kuthi ke ixhobise urhulumente wehlabathi omnye ukuba anyanzelise imithetho yawo phantsi kwesoyikiso sokufa, kunye/okanye ngezohlwayo zoqoqosho. Inkohliso kaDariyo ukumkani, ingumfuziselo wenkohliso yookumkani echongwa ngokuphindaphindiweyo esiprofetweni; kuba njengoko irhamncwa lasemhlabeni liqalisa ukunyanzela ihlabathi ukuba lamkele urhulumente wehlabathi omnye, impikiswano esetyenziswayo ukunyanzela ihlabathi ukuba lamkele olo lungiselelo kukuba amandla awacaphukisileyo amazwe (ubuSilamsi), kufuneka achaswe ngemfazwe yehlabathi lonke.

The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.

I-United States inyanzelisa uphawu lwegunya lobupapa, kuba imigwebo kaThixo yayizise imeko enjalo yengxaki e-United States ekhokelela kumthetho weCawa, kangangokuba kwanikelwa isisombululo sokuba ngokubuyela kuthixo wobuKatolika, ubunzima boqoqosho obabunyuka buya kupheliswa. Kanti ke kumthetho weCawa, utshaba olwalungenile ngokunyebeleza phantsi kodonga olusezantsi luzisa umgwebo wokutshatyalaliswa kwesizwe.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Kwaye ngoko umkhohlisi omkhulu uya kubeyisela abantu ukuba abo bakhonza uThixo ngabo babangela ezi zinto zimbi. Iqela elo liye laxhokonxa ukungakholiswa kwezulu liya kuthwesa zonke iinkathazo zalo abo bathobela imithetho kaThixo, nto leyo elisikhalazo esingapheliyo kwabo bawugqithayo umthetho. Kuya kuthiwa abantu bayamona uThixo ngokwaphula isabatha yeCawa; ukuba esi sono sizise iintlekele ezingayi kuyeka de kugcinwe iCawa ngokunyanzeliswa okungqongqo; kwanokuba abo baveza amabango omthetho wesine, ngaloo ndlela betshabalalisa ukuhlonelwa kweCawa, bangabaphazamisi babantu, bethintela ukubuyiselwa kwabo kubabalo lukaThixo nakwimpumelelo yezinto zexesha. Ngaloo ndlela isityholo esasakha sabekwa kumkhonzi kaThixo mandulo siya kuphindwa, yaye phezu kwezizathu ezizinziswe kakuhle ngokulinganayo: ‘Kwathi ke, akumbona uAhabhi uEliya, uAhabhi wathi kuye, Nguwe na lo uphazamisa amaSirayeli? Waphendula ke wathi, Andiwaphazamisanga amaSirayeli; kodwa nguwe, nendlu kayihlo, ngokuba niyishiyile imithetho kaYehova, walandela ooBhahali.’ 1 Kumkani 18:17, 18. Njengoko ingqumbo yabantu iya kuvuswa zizityholo zobuxoki, baya kuthabatha indlela ngakubameli bakaThixo efana kakhulu naleyo uSirayeli owawexukile wayithabatha ngakulo uEliya.” Imbambano Enkulu, 590.

In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.

Ngelo “yure” “yenyikima enkulu” yesAmbulo isahluko seshumi elinanye, “uYeha” lwesithathu lweSilamsi, olukwayiXilongo leSixhenxe, luya kuvakala ngoko; yaye luya kuqumbisa iintlanga. Olo qumbo lweentlanga nxamnye neSilamsi luya kusetyenziswa ukulukuhla ihlabathi ukuba lamkele kweso sithembiso sinye singento esasandul’ ukusilela kwisilo somhlaba. Eso sithembiso singento sesokuba: ngokuzithoba phantsi kwegunya lobuKatolika, njengoko limelwe luphawu lwegunya lobupopu, izigwebo ezandayo zikaThixo ziya kupheza. Eso sithembiso, esele sibonakalisiwe ukuba asisebenzi eUnited States, siya kusetyenziswa ngoko njengesithembiso kwihlabathi eliphakuzelayo.

It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.

Kuya kugxininiswa ukuba, ukuba kuphela iintlanga zehlabathi zingavumelana zize zivumele urhulumente wehlabathi omnye ukuba usekwe ngenjongo yokusingatha imfazwe eziswe yi‑Islam, uzinzo luya kubuya. I‑Islam ligunya elichongwe eziBhalweni elizisa wonke umntu ndawonye ngokuchasene ne‑Islam, kodwa oko kuhlanganisana ndawonye kukukhohliswa kokugqibela kookumkani.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Yathi ingelosi kaYehova kuye, Yabona, ukhulelwe, uya kuzala unyana, umbize igama elinguIshmayeli; ngokuba uYehova ukuvile ukubandezeleka kwakho. Ke yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nabantu bonke, nezandla zabantu bonke zibe nxamnye naye; yaye uya kuhlala phambi kwabazalwana bakhe bonke. Genesis 16:11, 12.

Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.

UIshmayeli nguyise wokomoya wonqulo lwamaSilamsi. Kuyinyaniso ukuba uMohammed, uyise wobuSilamsi, akazange avele embalini de kwafika inkulungwane yesixhenxe, kodwa abantu bamandulo bokwenyani ngabona uThixo abasebenzisayo ukumela abantu bokomoya kwimihla yokugqibela.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.

> Utsho uYehova, uKumkani wakwaSirayeli, noMkhululi wakhe, uYehova wemikhosi, ukuthi, Ndim owokuqala, ndingowokugqibela; ngaphandle kwam akukho Thixo. Ngubani na onokubiza njengam, akuxele, akumise ngokulandelelana phambi kwam, kususela oko ndamisayo abantu bamandulo? Nezinto ezizayo, nezo ziya kuza, mabazibonakalise kubo. Isaya 44:6, 7.

Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.

Phambi kokuba uIshmayeli azalwe, wanikwa igama lakhe, kwaza kwachongwa indima yakhe yesiprofeto. Izandla zenzala yakhe yomoya ziya “kuba nxamnye nomntu wonke, nesandla somntu wonke” siya kuba nxamnye “naye.” Kwaye ngokungafaniyo nemfundiso yobudenge yenkululeko eqhubela phambili, iBhayibhile ifundisa ukuba uIshmayeli uya “kuhlala phambi kwabo bonke abazalwana bakhe.” Abazimanyi nenkcubeko ebangqongileyo, koko abaninzi bayayigweba, bayayiphikisa, baze bayihlasele. Umoya kaIshmayeli ngowokuba “yena” uya “kuba ngumntu wasendle.” Ingcamango yokuba kukho udidi olunoxolo lwenkolo yamaSilamsi ayixhaswa liLizwi likaThixo, kwanayiKoran.

The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.

Inkohliso yabongameli ababini kunye neenkosana ezilikhulu elinamashumi amabini kwisahluko sesithandathu sikaDaniyeli, ichonga inkohliso eziswa phezu kookumkani abalishumi xa bekhokelwa ekukholelweni ukuba injongo nokungxamiseka kokumiselwa korhulumente wehlabathi omnye, ophantsi kolawulo lweRoma, kukujongana nengxaki eyandayo yemfazwe yamaSilamsi eyiyo “iYeha” yesithathu. Xa umfanekiso werhamncwa sele umisiwe waza wanikwa amandla okuba “uthethe,” ihlabathi liya kufumanisa, sele kusemva kwexesha, ukuba iinjongo zobupopu kukujongana nabo bagcina iSabatha yosuku lwesixhenxe (Daniyeli), hayi utshaba olungene ngokunyebeleza ngodonga lwasezantsi olungagadiwanga.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ilizwi likaThixo linike isilumkiso ngengozi ezayo; makungahoywa oku, yaye ihlabathi lamaProtestanti liya kufunda ukuba ziyintoni na ngenene iinjongo zaseRoma, kuphela xa sele kusemva kwexesha ukuba kubalwe emgibeni. Yena ukhula ngokuzolileyo engena emandleni. Iimfundiso zakhe zisebenzisa impembelelo yazo kwizindlu zowiso-mthetho, emabandleni, nasezintliziyweni zabantu. Uyakha iimbonakalo zakhe eziphakamileyo nezixandileyo, ezazimfihlakalweni yazo ziya kuphindwa iintshutshiso zakhe zangaphambili. Ngokufihlakeleyo nangokungarhanelwa uyawomeleza amandla akhe ukuze aqhubele phambili ezakhe iinjongo xa lithe lafika ixesha lokuba ahlasele. Konke akufunayo yindawo enenzuzo, yaye le sele inikwa kuye. Kungekudala siya kubona size sive ukuba iyintoni na injongo yesiqalelo saseRoma. Nabani na oya kukholwa aze alithobele ilizwi likaThixo uya kuthi ngaloo nto afumane isinyeliso nentshutshiso.” The Great Controversy, 581.

The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.

Inkohliso yeZizwe eziManyeneyo eqhutywa bubupopu, evelisa impindezelo yeentliziyo zabo, ihlala iboniswa eziBhalweni, yaye ibali likaDariyo lingumzekelo oyintloko wale nyaniso. Yinkohliso efezekiswa kuqala eUnited States ize ke iphinde yenziwe phezu kwehlabathi. Le nyaniso ichongiwe kwibali likaEliya noIzebhele, yaze kwakhona kwibali likaYohane uMbhaptizi noHerodiya, kwanasekubethelelweni kukaKristu. Ukucaphukisa kweIslam iintlanga liqhinga elisetyenziswa ngamandla opopu elinika yena indawo eluncedo yokuhlasela abagcini beSabatha ehlabathini lonke.

The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).

Ukukhankanywa kokuqala kobuSilamsi kukungeniswa kukaIshmayeli eziBhalweni, yaye indima echongiweyo yobuuSilamsi ekupheleni kwehlabathi—eyokufaka ihlabathi kuloyiko olubanzi ukuze bamkele naliphi na icebiso njengesisombululo—yiyo evumela inkohliso ukuba iphunyezwe. Inkohliso yiyo ekhuthaza iZizwe eziManyeneyo (ookumkani abalishumi) ukuba zizalisekise ukuthanda kukaThixo, zize zivumelane ukunika ubukumkani bazo (ubukumkani besixhenxe) kubupopu (irhamncwa).

The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.

Inkohliso ebonakaliswa nguDariyo, kwaneminye imigca yesiprofeto, iquka indima yobuSilamsi ekuvuseleleni umsindo ezizweni, esona sizathu sokugqibela sokuba ubupopu butshatyalaliswe yiZizwe eziManyeneyo, yaye, ngokubaluleka okungaphantsi kwako oko, ikwachaza neemeko ezingqonge imfihlelo yobukumkani besibhozo, obungobunye kwesasixhenxe, obumiselweyo njengentloko yeBhabheli yanamhlanje.

Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.

UDaniyeli emhadini weengonyama ngummelo wesiprofeto ontsonkothe kakhulu, kodwa ukuqonda kwawo kufumaneka kuphela xa kusetyenziswa indlela ethi “umgca phezu komgca,”.

We will continue Daniel chapter six in the next article.

Siya kuqhuba noDaniyeli isahluko sesithandathu kwinqaku elilandelayo.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Xa thina njengabantu sikuqonda oko le ncwadi ikuthetha kuthi, kuya kubonakala phakathi kwethu imvuselelo enkulu.” Testimonies to Ministers, 113.

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