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# The Book of Daniel - Number Fifty-Two

Incwadi kaDaniyeli - Inani Lamashumi Amahlanu Anesibini

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Ukuveza Iphazili Yesiprofeto: Umbono kaDaniyeli nokuVuka kweeKumkani

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Kwinqaku elidluleyo sabonisa ukuba uGabriyeli wanikela isiphelo “sengqumbo yokugqibela” ukuze aqinisekise umhla ka-1844, esekelwe kumangqina amabini. UMiller wayiqonda “amaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu, awazalisekiswa phezu kobukumkani bakwaYuda, kodwa akazange afikelele kwinqanaba lokubona injongo nobudlelane bomgwebo “wamaxesha asixhenxe” phezu kokubini ubukumkani basentla nobasentla-mzantsi bakwaSirayeli. Nokuba wakha wawuqonda na umahluko “wengqumbo yokugqibela” kwivesi yeshumi elinesithoba kuyathandabuzeka, nangona ngokungathandabuzekiyo wayeyiqonda ngokubanzi into yokuba “ingqumbo” yayingu “amaxesha asixhenxe.” Ukukhanya kwengqumbo yokuqala neyokugqibela kwatyhilwa nguPalmoni ngowe-1856, kodwa kwaliwa ngowe-1863. Sekunjalo, umyalezo kaMiller “wamaxesha asixhenxe” wawuchanile, nangona wawunesiqingatha.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

UMiller ngewayengazange aqonde ukuba olo phondo luncinane lweRoma yobuhedeni lwaluphakamisa lize luphakamise ubuhedeni, kwindima yeshumi elinanye kaDaniyeli isibhozo, kuba kuMiller “susa” kwakuthetha nje ukususa kuzo zonke izihlandlo zalo zontathu kuDaniyeli. Noko ke, umyalezo wakhe wawusechanile, nangona wawunomda.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

AmaMiller ayiqonda into yokuba “ingcwele” ekwivesi yeshumi elinanye yayiyitempile yobuhedeni kwisixeko saseRoma (iPantheon), kodwa ulwimi lwesiHebhere aluzange lube sisiseko somyalezo wawo. Umyalezo kaMiller wawugxile kwixesha lesiprofeto. Imbali apho umyalezo wawo watyhilwayo yabathintela ekuboneni i-United States njengobukumkani besithandathu besiprofeto seBhayibhile, kodwa ngaphezu koko, yabathintela ekuboneni ubupopu njengobukumkani besihlanu besiprofeto seBhayibhile.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Benyanzeliswa yimbali ababephila kuyo, bazisebenzisa iziprofeto ngokuvumelana nokulindela kwabo ukubuya kukaKristu okusemnyango, baza badana, kanti umyalezo wabo wawuchanile. Xa uGabriyeli enika ingcaciso yale mibono mibini kwiindinyana zeshumi elinesihlanu ukuya kwelamashumi amabini anesixhenxe, ukuqonda kukaMiller kwamthintela ekubambeni isityhilelo esibanzi ngakumbi sezikumkani esasimelwe kukuguquguquka kwesini sophondo oluncinane kwiindinyana zethoba ukuya kweleshumi elinesibini. AmaMillerite abona kuphela iRoma njengobukumkani besine nobokugqibela basemhlabeni kwingcaciso kaGabriyeli.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Kwathi ke, xa mna, mna kanye uDaniyeli, ndakuwubona umbono, ndafuna intsingiselo yawo, kwaza, yabonani, kwema phambi kwam onenkangeleko enjengomntu. Ndaza ndeva ilizwi lomntu phakathi kweendonga zoUlai, elakhwaza, lathi, Gabriyeli, menze lo mntu awuqonde umbono. Waza wasondela kuloo ndawo ndandimi kuyo; wathi akusondela, ndoyika, ndawa ngobuso bam; kodwa wathi kum, Qonda, nyana womntu; kuba umbono lowo ngowexesha lesiphelo. Ke kaloku, akubon’ ukuba wayesathetha nam, ndandilele ubuthongo obunzulu ngobuso bam emhlabeni; kodwa wandichukumisa, wandimisa ndathi nkqo. Wathi, Yabona, ndiya kukwazisa oko kuya kubakho ekupheleni kokugqibela kwengqumbo; kuba isiphelo siya kuba ngexesha elimisiweyo. Inkunzi yemvu eyayineempondo ezimbini oyibonileyo ngabookumkani bamaMedi namaPersi. Ke impongo enoboya oburhabaxa ngukumkani waseGrisi; nophondo olukhulu oluphakathi kwamehlo ayo ngukumkani wokuqala. Ke kaloku, ekubeni olo laphukayo, kwaza kwema ezine endaweni yalo, kuya kuvela izikumkani ezine kolo hlanga, kodwa kungengawo amandla akhe. Kwaye ngexesha lokugqibela lobukumkani bazo, xa abagabadeli sele befikelele ekuzalisekeni, kuya kuvela ukumkani onobuso obulukhuni, oqondayo amazwi antsonkothileyo. Amandla akhe aya kuba makhulu, kodwa engengawo awakhe amandla; uya kutshabalalisa ngendlela emangalisayo, aphumelele, enze, atshabalalise abanamandla nabantu abangcwele. Kananjalo ngobuqili bakhe uya kwenza inkohliso iphumelele esandleni sakhe; aze azikhulise entliziyweni yakhe, athi ngoxolo atshabalalise abaninzi; uya kusuka amelane neNkosana yeenkosana; kodwa uya kwaphulwa kungekho sandla. Kwaye umbono wangokuhlwa nowakusasa owaxelwayo uyinyaniso; ngenxa yoko wuvale umbono lowo; kuba uya kuba ngowemihla emininzi. Mna ke Daniyeli ndaphela amandla, ndagula iintsuku ezimbalwa; emva koko ndavuka, ndenza umsebenzi wokumkani; ndamangaliswa ngumbono lowo, kodwa kwakungekho namnye owawuqondayo. Daniyeli 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Nangona uDaniyeli wamkela umbono woMlambo iUlai (owuthi ngoku usesenkqubweni yokuzaliseka), kwimbali yaseBhabheli, ubukumkani bokuqala bushiywa ngaphandle kombono. Babusele bufakiwe njengentloko yegolide, nengonyama kwizahluko zesibini nese sixhenxe, kodwa uphawu lwesiprofeto lokuba iBhabheli isuswe ize ibuyiselwe lwagxininiswa kwisahluko sesibhozo. UNebhukadenetsare wayemele inxeba elibulalayo lobupopu xa wagxothwayo phakathi kwabantu “amaxesha asixhenxe,” ngaloo ndlela emela iminyaka engamashumi asixhenxe yokomfuziselo apho ihenyukazi laseTire lilityelwayo. KuDaniyeli isahluko sesibhozo, iBhabheli ilityelwe phakathi kobukumkani besiprofeto seBhayibhile, yaye umbono uqala ngamaMedi namaPersi (inkunzi yegusha), alandelwa yiGrisi (ibhokhwe).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Ubukumkani buka-Aleksandire Omkhulu baqhekeka baba zizikumkani ezine ezinamandla angaphantsi kunaka-Aleksandire, njengoko kwakubonisiwe nakwisahluko sesixhenxe ngengwe eyayinamaphiko amane neentloko ezine. Inani elithi zine limela ihlabathi liphela, njengoko limelwe ngumntla, impuma, umzantsi nentshonalanga. Kwivesi yesibhozo yesahluko sesibhozo, kwavela ezine eziphawulekayo zaya ngakumimoya yomine yezulu. Kwisahluko sesixhenxe, amaphiko amane aseGrisi ayangqinelana nemimoya emine yesahluko sesibhozo, yaye iintloko zayo ezine zaseGrisi ziyangqinelana nezo zine ziphawulekayo. Iintloko ezine nezo zine ziphawulekayo zimele izikumkani ezine awaqhekeka waba zizo ubukumkani bokuqala buka-Aleksandire, yaye amaphiko amane nemimoya emine zimele imimandla emine yolwahlulo. Umahluko wale ngongoma kubalulekile ukuwuqonda, kuba umele ingxoxo amaMillerite awayenayo nxamnye nokuqonda kwesithethe samaProtestanti ngobukumkani besine baseRoma.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Kwiitafile zikaHabakuki, ezimelwe ziitshathi zovulindlela zowe-1843 nowe-1850, kukho umfanekiso omnye kuphela ongabonakalisi ukusetyenziswa kwesiprofeto, yaye unento yokwenza nokwahlula phakathi kweentloko ezine nabaphawulekayo, namaphiko amane nemimoya. Kwilinge lokusithela inyaniso yeRoma njengobukumkani besine besiprofeto seBhayibhile, uSathana wazisa impikiswano ngokubhekisele kwintsingiselo eyinyaniso okanye eyobuxoki yeentloko ezine nabaphawulekayo, namaphiko amane nemimoya. USathana wenjenjalo kuba incwadi kaDaniyeli ichaza ngokucacileyo ukuba kukho umqondiso omnye owahlukileyo encwadini kaDaniyeli owamisela umbono. Inxalenye yobungqina obumisela loo mqondiso ikwiintloko ezine nabaphawulekayo, nasemaphikweni amane nakwimimoya. AmaProtestanti axhasa uluvo olukaSathana ngale mpikiswano, yaye impikiswano leyo yayibaluleke kakhulu kwimbali yamaMillerite kangangokuba bayibhekisa kule tshathi. Amandla amisela umbono we-“chazon” encwadini kaDaniyeli achongwa “njengabaphangi babantu bakowenu,” yaye amaProtestanti awachonga loo mandla njengomnye womgca omde wookumkani baseSiriya ogama linguAntiochus Epiphanes, kanti uMiller wawachonga njengeRoma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Yaye ngaloo maxesha kuya kusuka abaninzi bamelane nokumkani wasemazantsi; kanjalo nabaphangi babantu bakowenu baya kuziphakamisa ukuze bamise umbono; kodwa baya kuwa. Daniyeli 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

UAntiochus wayengomnye wookumkani, kumgca wookumkani owaphuma kwenye yezo zikumkani zine ubukumkani buka-Alesandire obabuqhekeke bube zizo. Uphondo oluncinane lwendinyana yesithoba kaDaniyeli isibhozo lwalandela ubukumkani buka-Alesandire, yaye indinyana yesithoba ithi, kwaphuma kolunye lwazo uphondo oluncinane.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Yaye kwaphuma kwenye yazo uphondo oluncinane, olwanda lwaba lukhulu kunene, lusinga ezantsi, lusinga empumalanga, lusinga kwilizwe elihle. Daniyeli 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Impikiswano yokuba ngaba iRoma iyamisela na lo mbono, okanye ngukumkani waseSiriya obuthathaka nongabalulekanga kangako omisela lo mbono, iquka impikiswano yokuba ngaba amandla ophondo oluncinane avela kolunye lweempondo ezine, okanye kolunye lwemimoya emine. Asiyompikiswano inkulu, kuba imbali nesiprofeto zicacile ukuba iRoma yayingengomnombo wobukumkani bamaGrike, koko iRoma yayiligunya elitsha. Ukuba iRoma yayibubukumkani besine, ngoko ke “omnye wazo” kwivesi yesithoba, umele ukuba abe ngomnye wemimoya emine okanye amaphiko amane. Ukuba yayinguAntiochus Epiphanes, yavela kuphondo lwaseSiriya.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

AmaMillerite baqonda ukuba amandla amelwe ngokuthi “abaphangi babantu bakho” aya kuvukela uKristu.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Yaye ngokomgaqo wakhe uya kwenza inkohliso iphumelele esandleni sakhe; aze azikhulise entliziyweni yakhe, aze ngoxolo atshabalalise abaninzi; uya kuma nokuma nxamnye neNkosana yeenkosana; kodwa uya kwaphulwa kungekho sandla. Daniyeli 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“INkosana yeenkosana” nguKristu, yaye uAntiochus Epiphanes wayephile kudala ngaphambi kokuba uKristu azalwe, ngoko ke amaMillerite ayalatha le nyaniso kwitshathi ka-1843. Kwitshathi afaka umhla ka-164, othi enyanisweni ungabi sabhekiseli saseBhayibhileni, kwaye wawungumbhalo nje ochaza ukubaluleka kwengxoxo ngobukumkani besine phakathi kukaMiller nezazi ngezakwalizwi zamaProtestanti. Ecaleni konyaka othi “164” kwitshathi babhala bathi, “Ukufa kukaAntiochus Epiphanes, lowo ngokwenene akazange asukele ukumelana neNkosana yeenkosana, kuba wayesele efile iminyaka eli-164 ngaphambi kokuba iNkosana yeenkosana izalwe.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Namhlanje ubu-Adventism bufundisa ukuba “abaphangi babantu bakho” nguAntiochus Epiphanes, kanye njengoko kusenza ubuProtestanti obuwexukileyo, nangona kunjalo ukuba ukuphefumlelwa kwabhalisa kwathi “itshathi ka-1843 yayikhokelwe sisandla seNkosi yaye ayifanele iguqulwe.” AmaMillerite ayesazi ukuba ukumkani onobuso obulukhuni waye nguRoma, ngoko ke awazange ashukunyiswe yile mfundiso kaSathana etshabalalisa amandla okumisela umbono we-“chazon.” IBhayibhile icacile ukuba, ukuba akukho mbono, abantu bayatshabalala.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Apho kungekho mbono, abantu bayatshabalala; kodwa ogcina umthetho, unoyolo yena. IMizekeliso 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Umbono uSolomon awuchongayo kule ndinyana ngumbono “we-chazon”, othi kwindinyana yeshumi elinesithathu kaDaniyeli isibhozo, ube ngumbono ochaza ubuhedeni nobupopu njengabacinezela phantsi ingcwele nomkhosi. KumaMillerite loo magunya mabini ayeyinkangala ayemele ubukumkani besine besiprofeto seBhayibhile, yaye ngaphandle kokuqonda ubukumkani besine baseRoma (abaphangi babantu bakho), babengenako ukuwumisa loo mbono. “Abaphangi babantu bakho” kwindinyana yeshumi elinesine kaDaniyeli ishumi elinanye, babeya kusukuma balwe nokumkani wasezantsi, baziphakamise, bawumise umbono, baze bawe. IRoma yazalisekisa nganye yezo mpawu.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Kwisesahluko sesixhenxe, ubukumkani besine buchongwa ngokukodwa njengobabu “hlukile” kubo ubukumkani obabuphambi kwabo.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Emveni koko oku ndabona emibonweni yasebusuku, yaye nanko isilo sesine, esoyikekayo nesibhangqisayo, sinamandla ngokugqithiseleyo; sasinamazinyo amakhulu entsimbi; sadla saza saqhekeza saziingceba, saza sanyathela intsalela ngeenyawo zaso; sasisahlukile kuzo zonke izilo ezazingaphambi kwaso; sasinempondo ezilishumi…. Ndaza ndanqwenela ukwazi inyaniso ngesilo sesine, esasahlukile kuzo zonke ezinye, sisoyikeka ngokugqithiseleyo, esasinamazinyo entsimbi, neenzipho zobhedu; esasidla, saqhekeza saziingceba, saza sanyathela intsalela ngeenyawo zaso; nangempondo ezilishumi ezazisentlokweni yaso, nangaleyo enye eyahlumayo, ezawa phambi kwayo ezintathu; ewe, ngaloo mpondo yayinamehlo, nomlomo owawuthetha izinto ezinkulu kunene, nenkangeleko yayo yayinamandla ngaphezu kwabanye bayo. Daniyeli 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Ubukumkani besine bukaDaniyeli isixhenxe bachongwa kabini njengobabuhlukile “kwabanye” ubukumkani obabubandulele. Ukuba “uphondo oluncinane” lwendima yesithoba lwalululwandiso nje lophondo lwaseSiriya (uAntiyokhus Epifanes), belungayi kuba luhlukile. Amarhamncwa awandulela iRoma kwisahluko sesixhenxe ayengonyama, ibhere, nengwe, zonke izilwanyana ezikhoyo ngokwenene kwindalo; kodwa xa kufikwa kwirhamncwa lesine elinamazinyo entsimbi neenzipho zobhedu, uDaniyeli wayengazi nalinye irhamncwa lendalo elalimela elo rhamncwa loyikekayo elalidla litshabalalisa. Lalo lalahlukile (diverse). “Uphondo oluncinane” lwendima yesithoba lwaphuma kwenye yeendawo ezimelwe yimimoya emine namaphiko amane, hayi kwenye yeempondo okanye kwezo zibalulekileyo.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

UDaniyeli isahluko sesibhozo, sithi “ngexesha lokugqibela lobukumkani babo, xa abanxaxhayo befikile esiphelweni, kuya kusuka ukumkani onobuso oboyikekayo, oqondayo amazwi antsonkothileyo.” “Ngexesha lokugqibela lobukumkani babo” (iGrisi, eyayiqhekeke yaba zizikumkani ezine), ngexesha “xa abanxaxhayo befikile esiphelweni,” kwakumele kusuke ukumkani omtsha.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Zonke iintlanga ezithe zavela eqongeni lesenzo ziye zavunyelwa ukuba zihlale endaweni yazo emhlabeni, ukuze kugqitywe ukuba ziya kuzalisekisa na iinjongo zoMlindi noyiNgcwele. Isiprofeto silandele ukunyuka nokuqhubela phambili kobukumkani obukhulu behlabathi—iBhabhiloni, amaMedi namaPersi, iGrisi, neRoma. Kuzo zonke ezi, njengakwizizwe ezinamandla amancinane, imbali iziphindaphindile. Ngasinye sibe nexesha laso lovavanyo; ngasinye sasilele, ubuqaqawuli baso baphela, namandla aso amka.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Ekupheleni (“ngexesha lokugqibela”) kobukumkani baseGrisi, xa indebe yexesha labo lokuvavanywa yayizele (“xa aboni befumene umlinganiselo opheleleyo”), “ukumkani onobuso obuqatha” wayeya kuvela. Lowo kumkani wayeya kuqonda “amazwi amnyama,” kuba wayeya kuthetha ulwimi olwahluke ngokupheleleyo kunesiHebhere samaYuda okanye isiGrike sobukumkani obandulelayo, kuba wayeya kuthetha isiLatini. Obo bukumkani babuchongwe nguMoses njengesizwe esasiza kuzisa ungqingo lweminyaka yowama-66 ukuya kowama-70 AD, apho, phakathi kwezinye izinto, indlala yayisoyikeka kangangokuba amaYuda adla abantwana bawo ukuze asinde.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Ngenxa ungamkhonzanga uYehova uThixo wakho ngovuyo nangentliziyo echwayitileyo ngenxa yobuninzi bezinto zonke; ngenxa yoko uya kukhonza iintshaba zakho aya kuzithumela uYehova kuwe, ulambile, unxaniwe, uhamba ze, uswele zonke izinto; yaye uya kubeka idyokhwe yentsimbi entanyeni yakho, ade akutshabalalise. UYehova uya kuzisa uhlanga kuwe luvela kude, luvela esiphelweni sehlabathi, lukhawuleza njengokhozi lubhabhayo; uhlanga olunolwimi ongayi kuluqonda; uhlanga olunobuso obubukhali, olungayi kumhlonela mdala, lungabi nanceba kumfana; lwaye luya kudla isiqhamo semfuyo yakho nesiqhamo selizwe lakho, ude utshabalale; kwaye aluyi kukushiyela nokhozo, wayini, neoli, nokwanda kweenkomo zakho, nemihlambi yeegusha zakho, ade akutshabalalise. Luya kukungqinga emasangweni akho onke, zide ziwe iindonga zakho eziphakamileyo nezinqatyisiweyo, owawuthembele kuzo, ezweni lakho lonke; luya kukungqinga emasangweni akho onke ezweni lakho lonke, akunikileyo uYehova uThixo wakho. Uya kudla isiqhamo somzimba wakho, inyama yoonyana bakho neyeentombi zakho, abakunikileyo uYehova uThixo wakho, ekungqingweni nasekubandezelekeni abaya kukucinezela ngako iintshaba zakho. Duteronomi 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Kwincwadi kaDaniyeli isahluko sesibini ubukumkani besine babumelwe “yintsimbi,” yaye uMoses wachaza “isizwe” esasiza kubeka “idyokhwe yentsimbi” phezu kwamaYuda. Esi “sizwe” sasiya “kutshabalalisa” amaYuda, yaye sasiya kuba nesantya njengokhozi, olo khozi luluphawu lweRoma. Sasiya kuba “sisizwe” “olwimi lwaso ongayi kuluqonda,” kuba ulwimi lwaso lwalunokuthi kumaYuda lube “ngamazwi amnyama.” Sasiya kuba “sisizwe esinenkangeleko eyoyikekayo,” njengoko kuchaziwe kuDaniyeli isahluko sesibhozo “njengokumkani onenkangeleko eyoyikekayo.” Kwaye ngexesha “lokungqingwa” kweYerusalem amaYuda adla “oonyana neentombi” zawo.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

UMiller wayibona iRoma yobuhedeni njengamandla awayepredikwe nguMoses, nanjengobukumkani besine “bentsimbi” bukaDaniyeli isibini, kwananjengesona “sizwe” sathetha isiLatini, hayi isiHebhere okanye isiGrike. UMiller akazange enze mahluko phakathi kobukumkani besine nobesihlanu besiprofeto seBhayibhile, kuba kuye omabini ayeyiyo nje iRoma. Ngoko ke emva kokuba iRoma yobuhedeni imi ngenyawo kwindima yamashumi amabini anesithathu, wayengayi kuwubona umahluko omelweyo kwindima yamashumi amabini anesine. Embonweni uphondo oluncinane lwalutshintshe-tshintsha lusuka kwisini sobudoda lusiya kwisini sobufazi, lusuke kwisini sobudoda luphinde lube kwisini sobufazi, kwiindima zesithoba ukuya kweshumi elinesibini, yaye indima yamashumi amabini anesithathu ichaza iimpawu zesiprofeto zeRoma yobuhedeni, kanti ukutolikwa kukaGabriyeli kwindima yamashumi amabini anesine kutshintshela kwiRoma yobusetyhini. Amandla akwindima yamashumi amabini anesine ayeza kuba “namandla amakhulu,” “kodwa kungengamandla awo: aze atshabalalise ngokumangalisayo, aphumelele, enze, atshabalalise abanamandla nabantu abangcwele.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

IRoma yobuPopi yayiza kunikwa amandla omkhosi eRoma yobuhedeni, yaye yayiya kutshabalalisa abantu bakaThixo iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, ukususela kumnyaka ka-538 kuse kowe-1798. Yayiya kutshabalalisa “ngokumangalisayo,” kuba ilisilo elathi ihlabathi lonke “limangaliswe” lasilandela, yaye yayilamandla awayeza “ukusebenza aze aphumelele” de ingqumbo yokuqala eyayisele “imiselwe” ukuba iphele ngo-1798 izaliseke.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Emva koko kwivesi yamashumi amabini anesihlanu uGabriyeli ulandela ukujikeleza okwasekwa kwiivesi awayezichazela uDaniyeli, aze kwakhona athethe ngeRoma yobuhedeni, eyathi ngohlobo olwahlukileyo “lobuqhinga,” yahlanganisa ubukhosi bayo, njengoko kungqinwa ngabo bonke ababhali-mbali. “Ubuqhinga” beRoma yobuhedeni yayikukukhuthaza izizwe ukuba zingene kubukhosi bayo obandayo, yaye yasebenzisa isithembiso soxolo nempumelelo ukwakha ubukhosi bayo, ngokungafaniyo nobukhosi bangaphambili obabakhiwe nje kuphela ngamandla omkhosi. IRoma yobuhedeni yayiza kananjalo “kumelana neNkosana yeenkosana,” njengoko yenzayo xa yabeka uKristu emnqamlezweni waseKalvari.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Waza uGabriyeli wathetha ngayo imibono emibini awayeyitolika kuDaniyeli, ngokubonisa ukuba umbono we-“mareh” wokubonakala (iintsuku ezingamawaka amabini anamakhulu amathathu) wawuyinyaniso, kwanokuba umbono we-“chazon” wokunyathelwa phantsi kwengcwele nomkhosi yiRoma yobuhedeni neRoma yobupapa wawumele “ukuvalwa (ukutywinwa),” “iintsuku ezininzi” (de kube lixesha lesiphelo ngowe-1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Wandula ke uDaniyeli wagula ixesha elithile, waza emva koko wabuyela emsebenzini, kodwa wayesengayiqondi imibono ethi “mareh,” eyiyo kanye imibono uGabriyeli awayeyalelwe ukuba amenze ayiqonde. Ngenxa yeso sizathu uGabriyeli wayeza kubuya kwisahluko sesithoba, ukuze agqibe umsebenzi wakhe wokwenza uDaniyeli ayiqonde imibono ethi “mareh.”

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Kwisiqendu sesithoba sikaDaniyeli, uDaniyeli wayefunda iLizwi lesiprofeto waza waqonda ngemibhalo kaMoses noYeremiya. UYeremiya wayechazile ukuba ukuthinjwa awayekuko kwakuyakuhlala iminyaka engamashumi asixhenxe.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Eli lizwe liphela liya kuba yinkangala, nento eyothusayo; yaye ezi zizwe ziya kukhonza ukumkani waseBhabheli iminyaka emashumi asixhenxe. Kothi ke, xa izalisekile iminyaka emashumi asixhenxe, ndiya kumohlwaya ukumkani waseBhabheli, nolo hlanga, utsho uYehova, ngenxa yobugwenxa babo, nelizwe lamaKaledi; ndilenze libe ziinkangala ezingunaphakade. Yeremiya 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

NgokukaMoses ukuthinjwa kwelakwa lotshaba kwakungangqinelana nexesha elo ilizwe laya kunandipha ngalo iiSabatha zalo.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Kwaye ndiya kulenza ilizwe libe yinkangala; neentshaba zenu ezihlala kulo ziya kumangaliswa yilo. Kwaye ndiya kuniphangalisa phakathi kweentlanga, ndirhole ikrele emva kwenu; ilizwe lenu liya kuba yinkangala, nezixeko zenu zibe yinkangala. Loo nto ilizwe liya kwandula ke ukunandipha iisabatha zalo, lonke ixesha lilele liyinkangala, nina nisezweni leentshaba zenu; ngelo xesha ilizwe liya kuphumla, linandiphe iisabatha zalo. Lonke ixesha lilele liyinkangala liya kuphumla; ngenxa yokuba alizange liphumle ngeesabatha zenu, xa nahlala kulo. Levitikus 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

UDaniyeli wayeqondile eLizwini likaThixo lesiprofeto, ngokobungqina bamangqina amabini, ukuba abantu baKhe babesasazwe ezweni lotshaba, ngelo xesha ilizwe liya kunandipha iisabatha zalo. Wakuqonda oko umbhali weziKronike wayekuqondile ngokuphathelele kwiminyaka engamashumi asixhenxe kaYeremiya.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Abo babebalekele ekreleni wabasa ekuthinjweni eBhabhiloni; baba ngabakhonzi bakhe nabonyana bakhe kwada kwalawula ubukumkani bamaPersi; ukuze kuzaliseke ilizwi leNkosi elathethwa ngomlomo kaYeremiya, de ilizwe lonwabele iisabatha zalo; kuba ngalo lonke ixesha lalilele liyinkangala lagcina isabatha, ukuze kuzaliseke iminyaka emashumi asixhenxe. Ke ngonyaka wokuqala kaKoreshi ukumkani wasePersi, ukuze lizaliseke ilizwi leNkosi elathethwa ngomlomo kaYeremiya, iNkosi yavuselela umoya kaKoreshi ukumkani wasePersi, waza wenza isibhengezo kubo bonke ubukumkani bakhe, waza wasibhala, esithi, Utsho uKoreshi ukumkani wasePersi ukuthi, Zonke izikumkani zomhlaba ndiziphiwe yiNkosi uThixo wezulu; yaye indiyalele ukuba ndimakhele indlu eYerusalem, ekwaYuda. Ngubani na phakathi kwenu kubo bonke abantu bakhe? INkosi uThixo wakhe mayibe naye, aze anyuke. 2 IziKronike 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

UDaniyeli waqonda ukuba iminyaka engamashumi asixhenxe yokuchithachitheka kwelakwaYeremiya ezweni lotshaba, ngoxa ilizwe lalinandipha iisabatha zalo, yayisekelwe phezu kwesiqalekiso “samaxesha asixhenxe” esikuLevitikus amashumi amabini anesithandathu; yaye ekuthobeleni kwakhe oko kuqonda, wawuzalisekisa umnyango owawuyalelwe apho kwabo ekugqibeleni bavukayo baqonde imeko yabo yokuchithachitheka.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Ke bona ke ndisele kubo ndothumela ukutyhafa ezintliziyweni zabo emazweni eentshaba zabo; nesandi segqabi elishukunyisiweyo siya kubagxotha; baya kusaba ngathi basaba ikrele; bawa, kungekho ubasukelayo. Baya kuwa omnye phezu komnye, ngokungathi kuphambi kwekrele, kungekho ubasukelayo; anisayi kuba namandla okuma phambi kweentshaba zenu. Niyatshabalala phakathi kweentlanga, lize ilizwe leentshaba zenu lininyele. Ke abo basaseleyo kuni baya kudakumba ngenxa yobugwenxa babo emazweni eentshaba zenu; kanjalo nangenxa yobugwenxa booyise babo baya kudakumba kunye nabo. Ukuba bayavuma ubugwenxa babo, nobugwenxa booyise babo, nesiphoso sabo abandenze sona ngaso kum, kwanokuba bahambe ngokundichasa; kwanokuba nam ndihambe ngokubachasa, ndabangenisa ezweni leentshaba zabo; ukuba ke iintliziyo zabo ezingaluswanga zolukwa zithobeka, baze ngoko basamkele isohlwayo sobugwenxa babo: ngoko ndiya kukhumbula umnqophiso wam noYakobi, ndikhumbule nomnqophiso wam noIsake, ndikhumbule nomnqophiso wam noAbraham; ndilikhumbule nelizwe. Nalo ilizwe liya kushiywa ngabo, lize linandiphe iisabatha zalo, ngoxa lilele liyinkangala ngaphandle kwabo; nabo baya kusamkela isohlwayo sobugwenxa babo; ngokuba, ewe, ngokuba bazidelelayo izigwebo zam, kwanokuba umphefumlo wabo wawenyanya imimiselo yam. Kanti ke ngenxa yako konke oko, xa besezweni leentshaba zabo, andiyi kubalahla, andiyi kubenyanya, ndibatshabalalise ngokupheleleyo, ndophule umnqophiso wam nabo; ngokuba ndinguYehova uThixo wabo. Ndiya kuthi ngenxa yabo ndikhumbule umnqophiso wookhokho babo, endabakhupha ezweni laseYiputa emehlweni eentlanga, ukuze ndibe nguThixo wabo: ndinguYehova. Yiyo le imimiselo nezimiso nemithetho, awayenzayo uYehova phakathi kwakhe nabantwana bakwaSirayeli entabeni yeSinayi ngesandla sikaMoses. Levitikus 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Umthandazo kaDaniyeli kwisahluko sesithoba ujongene nayo yonke imiba yesiluleko sabo bazifumana bethe saa ezweni lotshaba. Loo mthandazo umele ukuvumelaniswe nomthandazo wakhe kwisahluko sesibini, kuba xa idityaniswe yomibini imela umthandazo wabo bakwiSityhilelo isahluko seshumi elinanye, ababefile ezitalatweni zeso sixeko sikhulu saseSodom neYiputa, abafumanisa ukuba nabo ngokunjalo babethe saa. Njengoko uDaniyeli egqibezela umthandazo wakhe, uGabriyeli ubuya ukuze agqibe umsebenzi wokucacisa umbono we-“mareh”, kanye njengoko uMoya oyiNgcwele unenjongo yokuwufeza kubangqina ababini beSityhilelo isahluko seshumi elinanye.

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

> Ke kaloku ndathi ndisathetha, ndithandaza, ndiyivuma isono sam nesono sabantu bam amaSirayeli, ndibeka isikhungo sam phambi koYehova uThixo wam ngenxa yentaba engcwele yoThixo wam; ewe, ndathi ndisathetha ngomthandazo, kwafika indoda enguGabriyeli, endandiyibonile embonweni ekuqaleni, ithunyelwe ukuba ibhabhe ngokukhawuleza, yandichukumisa ngexesha lomnikelo wangokuhlwa. Yandazisa, yathetha nam, yathi, Owu Daniyeli, ngoku ndiphumile ukuza kukunika ukuqonda nokuqiqiseka. Daniyeli 9:20–22.

We will continue this study in the next article.

Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Kungekudala ngaphambi kokuwa kweBhabheli, xa uDaniyeli wayecamngca ngezi ziprofeto efuna kuThixo ukuqonda amaxesha, wanikwa uthotho lwemibono emalunga nokuphakama nokuwa kwezikumkani. Ngombono wokuqala, njengoko kubhaliwe kwisahluko sesixhenxe sencwadi kaDaniyeli, wanikwa utoliko; kodwa akubanga konke okwacaciswa kumprofeti. ‘Iingcinga zam zandiphazamisa kakhulu,’ wabhala ngoko wakubonayo ngelo xesha, ‘nobuso bam batshintsha kum: kodwa ndayigcina loo nto entliziyweni yam.’ Daniyeli 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Ngomnye umbono kwanikelwa ukukhanya okungakumbi ngeziganeko zexesha elizayo; yaye kwaba sekupheleni kwalo mbono apho uDaniyeli weva ‘ungcwele othile ethetha, kwaza omnye ungcwele wathi kuloo ngcwele ibithetha, Umbono lo ungowexesha elingakanani?’ Daniyeli 8:13. Impendulo eyanikelwayo, ‘Koda kube ngama-2 300 eentsuku; yandule ke ihlanjululwe ingcwele’ (indima 14), yamzalisa ngokudideka. Wazingisa ngentliziyo yonke efuna intsingiselo yalo mbono. Wayengenako ukuqonda ubudlelane obabukho phakathi kweminyaka engamashumi asixhenxe yokuthinjwa, njengoko kwakuxelwe kwangaphambili ngoYeremiya, neminyaka engama-2 300 awathi embonweni weva umthunywa wasezulwini esithi iya kudlula ngaphambi kokuhlanjululwa kwengcwele kaThixo. Ingelosi uGabriyeli yamnika ukutolikwa okuyinxenye; ukanti xa umprofeti wevayo amazwi athi, ‘Umbono ... ungowemihla emininzi,’ waquleka. ‘Mna Daniyeli ndawa isiduli,’ ubhala njalo ngamava akhe, ‘ndagula imihla ethile; emva koko ndasuka, ndenza umsebenzi wokumkani; ndaza ndakhwankqiswa ngumbono lowo, kungekho bani uwuqondayo.’ Iindima 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> “Esekhathwele umthwalo ngenxa kaSirayeli, uDaniyeli waphinda wazifundisisa iziprofeto zikaYeremiya. Zazicace gca—zicace kangangokuba waqonda ngezi zingqina zibhaliweyo ezincwadini ‘inani leminyaka, ilizwi likaYehova elafikayo kuYeremiya umprofeti, lokuba wayeza kuzalisekisa iminyaka emashumi asixhenxe enkangala zaseYerusalem.’ Daniyeli 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Ngenkolo esekwe elizwini eliqinisekileyo lesiprofeto, uDaniyeli wabongoza eNkosini ukuba ezi zithembiso zizaliseke ngokukhawuleza. Wabongoza ukuba imbeko kaThixo igcinwe. Esibhenweni sakhe wazidibanisa ngokupheleleyo nabo babengafikeleli kwinjongo yobuthixo, evuma izono zabo njengezakhe.” Prophets and Kings, 553, 554.

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