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

Incwadi kaDaniyeli - Inani Elinye Elinamakhulu Amabini Anamashumi Amathandathu Anesithathu

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Ukutyhila Isiprofeto: Ukuhlola Isahluko Seshumi elinanye sikaDaniyeli

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Ngoku siza kuqalisa ukuhamba kwisahluko seshumi elinanye sikaDaniyeli.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Nami ngokwam, ngomnyaka wokuqala kaDariyo umMedi, ndema ukuze ndimqinisekise, ndimomeleze. Kaloku ngoku ndiya kukubonisa inyaniso. Yabona, kuseza kuphakama ookumkani abathathu ePersi; owesine uya kuba sisityebi kakhulu kunabo bonke; yaye ngamandla akhe ngenxa yobutyebi bakhe uya kuvusa bonke ukuba bachase ubukumkani bamaGrike. Kuya kuphakama ukumkani onamandla, oya kulawula ngobukhosi obukhulu, enze ngokokuthanda kwakhe. Ke kaloku xa esuka ephakama, ubukumkani bakhe buya kwaphulwa, buhlulwe buye ngasemimoyeni emine yezulu; bungayi kuba bobenzala yakhe, bungabi ngokolawulo lwakhe awalulawulayo; kuba ubukumkani bakhe buya kuncothulwa, bube bobabanye ngaphandle kwabo. Daniyeli 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

UGabriyeli uqala ngokwazisa uDaniyeli ukuba naye wasebenza noDariyo ngonyaka wakhe wokuqala, onguloo nyaka umtshana kaDariyo, injengele yakhe, awathabatha ngawo iBhabhiloni waza wambulala uBheleshatsare. Ngokwevesi yokuqala yesahluko seshumi, uDaniyeli wamkela lo mbono ngonyaka wesithathu kaKoreshi, ngoko ke uGabriyeli umisela bobabini uDariyo noKoreshi njengeempawu ezimele “ixesha lesiphelo.” UBheleshatsare neBhabhiloni bathinjwa buBukhosi bamaMedi namaPersi ngonyaka wama-538 BC.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “UKoreshe wayingqinga iBhabheli, awathi walithimba ngobuqhinga ngowama-538 BC, yaye ngokufa kukaBheleshatsare, awambulawa ngamaPersi, ubukumkani baseBhabheli bwayeka ukubakho.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Ngonyaka ka-538 BC, uDaniyeli wabhala isahluko sesithoba.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Umbono obhalwe kwisahluko esandulelayo [isahluko sesibhozo] wanikwa ngomnyaka wesithathu kaBheleshatsare, BC 538. Kwangaloo mnyaka, owawukwangowokuqala kaDariyo, zenzeka iziganeko ezilandiswayo kwesi sahluko [isahluko sesithoba].” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Ngomnyaka wokuqala kaDariyo, owawungowesithathu nowokugqibela kaBheleshatsare, ngowama-538 phambi kukaKristu, iNkosi yalohlwaya ilizwe lamaKaledi, yalenza yaba yinkangala.

> 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.

> Kwaye eli lizwe liphela liya kuba yinkangala, nento eyothusayo; yaye ezi ntlanga ziya kukhonza ukumkani waseBhabheli iminyaka engamashumi asixhenxe. Kwaye kuya kuthi, xa iminyaka engamashumi asixhenxe izalisekile, ndiya kumohlwaya ukumkani waseBhabheli, nolo hlanga, utsho uYehova, ngenxa yobugwenxa babo, nelizwe lamaKaledi, ndilenze libe yinkangala engunaphakade. Yeremiya 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Kwivesi yeshumi, iNkosi isebenzisa igama elithi “emva,” njengoko ikhokelela kwisohlwayo saseBhabheli. “Emva” kokuba iBhabheli yenziwe inkangala, iNkosi yayiza kuwufeza umsebenzi wayo olungileyo ngenxa yabantu bakaThixo.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Kuba itsho iNkosi ukuthi, Xa iminyaka emashumi asixhenxe izalisekile eBhabheli, ndiya kunindwendwela, ndilise ilizwi lam elilungileyo kuni, ngokuninika ukuba nibuyele kule ndawo. Yeremiya 25:10.

The captivity of seventy years began in 606 BC.

Ukuthinjwa kweminyaka engamashumi asixhenxe kwaqala ngowama-606 BC.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Ukuqala kweminyaka engamashumi asixhenxe ngowe-606 BC, uDaniyeli waqonda ukuba ngoku yayisele isondela ekupheleni kwayo.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Ukuthinjwa kweminyaka engamashumi asixhenxe kwaqala ngowama-606 BC, kwaza kwaphela ngowama-536 BC, owawungunyaka wesibini emva kokufa kukaBheleshatsare nokwenziwa inkangala kweBhabheli ngowama-538 BC. Lowo yayingunyaka wesithathu kaKoreshi. UGabriyeli ubeka isiprofeto soMlambo iHiddekeli kunyaka wesithathu kaKoreshi, aze aqalise ingxelo yesahluko seshumi elinanye ngokubhekisa kunyaka wokuqala kaDariyo, yaye ngokwenjenjalo uchonga iminyaka emibini ethile. Owona-538 BC nowama-536 BC yomibini yayilixesha elimisiweyo; owama-538 BC yayilixesha elimisiweyo lokuba isiprofeto seminyaka engamashumi asixhenxe sifike esiphelweni, yaye owama-536 BC yayilixesha lesiprofeto elimisiweyo apho “emva” kowama-538 BC, iNkosi yayiza kubenzela abantu bayo umsebenzi wayo olungileyo.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

Unyaka ka-538 BC no-536 BC, yomibini ngamaxesha amisiweyo, yaye imelwe ngabantu ababini bembali; omnye wayengukumkani wokuqala wamaMedi, aze owesibini abe ngukumkani wokuqala wasePersi. Ukuphela kweminyaka engamashumi asixhenxe uSirayeli wokoqobo ebuthinjweni eBhabheli yokoqobo, kwamela iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu uSirayeli wokomoya awayesebuthinjweni eBhabheli yokomoya, ukususela kunyaka ka-538 AD kuse kowe-1798. U-1798 wayelixesha “elimisiweyo”, yaye ngoko kwaqalisa ixesha elichongwa ngokwesiprofeto ngokuba “lixesha lesiphelo.” U-538 BC no-536 BC, abamelwe “njengexesha elimisiweyo”, bakwaphawula ukuqala kwexesha elimelwe ngokuba “lixesha lesiphelo.”

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ibandla likaThixo emhlabeni lalinjengokuba ngokwenene lisekuthinjweni ngalo lonke eli xesha lide lentshutshiso engapheliyo, kanye njengokuba abantwana bakaSirayeli babebanjwe ekuthinjweni eBhabheli ngexesha lokuthinjwa.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Zonke iziprofeto zijolise ngokukodwa kwimihla yokugqibela ngaphezu kwemihla ezazalisekiswa ngayo ekuqaleni; ngoko ke u-538 BC, noKumkani uDariyo, kunye no-536 BC, noKumkani uKoresi, bamele “ixesha lesiphelo” ngo-1989, yaye abo kumkani babini bafuzisela uMongameli uReagan noMongameli uBush wokuqala. U-538 BC no-536 BC bamele umqondiso obekiweyo othi uzalisekiswe, kuqondwa ukuba omabini la maxesha amele loo mqondiso mnye. Umqondiso obekiweyo “wexesha lesiphelo” uqulathe iisimboli ezimbini, yaye ngamanye amaxesha, njengoko kunjalo ngoReagan noBush wokuqala, zombini ezo simboli zizalisekiswa kwangaloo nyaka mnye. Kodwa oko kukukhetha okungaqhelekanga emgaqweni, kuba umqondiso obekiweyo “wexesha lesiphelo” ngexesha likaMoses wawukukuzalwa kuka-Aron noMoses, okwahlulwa yiminyaka emithathu. Kwimbali kaKristu, yayikukuzalwa kukaYohane uMbhaptizi noKristu okwahlulwa ziinyanga ezintandathu.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Ngeli “xesha lesiphelo,” kwimbali yomchasi-Kristu lalingu-1798 no-1799. UQhushululu lwaseFransi ngumxholo wesiprofeto, yaye lwaqala ngo-1789, lwaza lwaqhubeka iminyaka elishumi, lwaphela ngo-1799, ngexesha lalo elimisiweyo, kanye njengokuba no-1798 wayelixesha elimisiweyo. Ngokudibeneyo, la maxesha achaza inxeba elibulalayo elanikelwa kulo irhamncwa, kwanalo nomfazi owayelikhwele nowayelawula phezu kwalo irhamncwa. UDariyo wayengukumkani owoyisa utshaba lwakhe ngokungenisa umkhosi wakhe “ngodonga,” yaye umele uReagan, owoyisa utshaba lwakhe ngokuwisa udonga “lomkhusane wentsimbi.” UKoreshi umele uBush wokuqala, kuba uKoreshi waziwa njengoKoreshi Omkhulu, yaye uGeorge Bush wokuqala nguBush omkhulu ngakumbi, kanti uBush wokugqibela nguBush omncinane.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Kuba aba kumkani babini nemihla emibini abayimeleyo eneneni bangumqondiso omnye. Omnye uphawula iminyaka engamashumi asixhenxe uBhabheli awayeya kulawula ngayo. Elo xesha leminyaka engamashumi asixhenxe lafikelela kwixesha lalo elimisiweyo ngo-538 BC, yaye limelwe nguDariyo. Ukugqitywa kokuthinjwa kweminyaka engamashumi asixhenxe kwafikelela kwixesha lako elimisiweyo ngo-536 BC, yaye kumelwe nguKoreshi. Bebonke bamele “ixesha lesiphelo,” xa ukukhanya kwesiprofeto kufuneka kutyhilwe kususwe ukutywinwa kwako. Ngo-1798 ingelosi yokuqala yesiTyhilelo seshumi elinesine yafika “kwixesha lesiphelo,” yaye uDade White uthi loo ngelosi “yayingengomnye ngaphandle kukaYesu Kristu.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Ngomnyaka wesithathu kaKoreshi, uMikayeli, inkosana yabantu bakaThixo, nengelosi enkulu kwiingelosi, wehla waya kusebenzisana noKoreshi nokumisela ukukhanya okwakuya kukhokelela uKoreshi ekubhengezeni owokuqala kwimimiselo emithathu eyayiza kuvumela abantu bakaThixo ukuba babuyele eYerusalem, baze bakhe kwakhona isixeko, ingcwele, nezitrato neendonga. Loo msebenzi wawumfuziselo womsebenzi wezithunywa zokuqala nezesesibini, owaqalayo “ngexesha lokuphela” ngo-1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Ukuhla kukaMikayeli ngexesha lokuphela ngemihla kaDariyo noKoreshi, kwamela ukufika kwengelosi yokuqala ngowe-1798, yaye kunye oko kuphawula ukufika kwaloo ngelosi inye, “ngexesha lokuphela,” ngowe-1989. Unyaka ka-1989 waqalisa ixesha “lokuphela,” yaye wawukwalixesha elimisiweyo. Ixesha elimisiweyo lichaza ukuphela kwexesha lesiprofeto. Imvukelo yowe-1863, kwi-“Kadeshe” yokuqala kaSirayeli wanamhlanje wokomoya, yaba sisiqalo sexesha leminyaka elikhulu elinamashumi amabini anesithandathu, elaphela “ngexesha elimisiweyo” ngowe-1989. Ikhulu elinamashumi amabini anesithandathu sisishumi, okanye isahlulo seshumi, samawaka alishumi elinamakhulu amabini anamashumi amathandathu, yaye ekupheleni kweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu ngowe-1798, intshukumo yengelosi yokuqala yafika embalini. Ekupheleni kweminyaka elikhulu elinamashumi amabini anesithandathu, ngowe-1989, intshukumo yengelosi yesithathu yafika embalini.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Kwivesi yokuqala kaDaniyeli isahluko seshumi elinanye, uGabriyeli ulumkile yaye uchane kakhulu ekuchongeni kwakhe ukuba imbali emelweyo iqala ngoKoreshi, ngexesha lesiphelo ngowe-1989. UKoreshi Omkhulu apho umele uBush omkhulu, owayeza kulandelwa ngookumkani abathathu, kuze ke kubekho ukumkani wesine oya kuba sisityebi ngakumbi kunabo bonke. Ngaloo ndlela, ukumkani wesine osisityebi, ovusa bonke baseGrisi, ngumongameli wesithandathu ukususela ngowe-1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Kwiziganeko zesahluko seshumi, uDaniyeli ubonakaliswa elila, yaye kuloo mava akhe okulila uguqulelwa kumfanekiselo kaKristu, njengoko ebona umbono. Ixesha leentsuku ezingamashumi amabini ananye lokulila limela ixesha lokufa eliphela ngovuko. Kwisahluko seshumi, uMikayeli uhlile evela ezulwini, yaye kuYuda seven, xa esihla, uvusa uMoses. KwiSityhilelo isahluko seshumi elinanye uMoses (kunye noEliya) babulewe, yaye bafile esitratweni iintsuku ezintathu ezinesiqingatha ezingokomfuziselo. Emva koko uMoses, (kunye noEliya) bavuswa “lilizwi elikhulu”.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 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. Revelation 11:11, 12.

> Ke kaloku emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; lwaza uloyiko olukhulu lwabafikela abo babebabona. Beva izwi elikhulu liphuma ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini ngelifu; zaza iintshaba zabo zababona. ISityhilelo 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Ilizwi elikhulu” elivusayo lilizwi lengelosi enkulu, yaye ingelosi enkulu nguMikayeli.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Kuba iNkosi ngokwayo iya kuhla ezulwini ngokudanduluka, ngelizwi lesithunywa esikhulu, nangexilongo likaThixo; baze abafileyo abakuuKristu bavuke kuqala. 1 Tesalonika 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Imbali apho uMoses noEliya babulawa baza bavuswa khona yimbali yokutywinwa kwekhulu elinamashumi amane anesine amawaka. Loo mbali yaqala ngomhla we-11 kuSeptemba, 2001, “ngelizwi lokuqala” lengelosi yeSityhilelo seshumi elinesibhozo, uDade White alichaza njengelifikayo xa izakhiwo ezikhulu zesixeko saseNew York zawa zaphoswa phantsi. “Ilizwi lesibini” leSityhilelo isahluko seshumi elinesibhozo livakaliswa kumthetho weCawa osondelayo, xa omnye umhlambi kaThixo ubizwa uphume eBhabheli. Yileyo loo mbali, imbali yokutywinwa, apho uDaniyeli emelwe njengotshintshwa abe ngumfanekiselo kaKristu ngokujonga umbono we-“marah,” oyintsingiselo yesifazane yombono we-“mareh.” Ngumbono “obangela,” “obangela” ukuba umfanekiselo ojongiweyo uveliswe kwabo bawujongayo.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Loo mbali yokutywinwa, neyenguquko kaDaniyeli kwisahluko seshumi, iquka ukuhla kukaMikayeli xa evusa kwabafileyo aze aguqule abo bamelwe nguMoses, nguEliya, nanguDaniyeli. Ukufeza ukuvuka kwabafileyo ngelo “lizwi elikhulu” lengelosi enkulu, ngaloo ndlela ebonelela “ngelizwi” lesithathu, phakathi kwelizwi lokuqala nelokugqibela, omabini afanayo, kuba omabini alilizwi leSityhilelo isahluko seshumi elinesibhozo. Ilizwi eliphakathi kulapho uvukelo lumelwe khona, kuba xa uMikayeli wamvusa uMoses, akazange aphikise noSathana, nangona uSathana, umbhali wovukelo, wayelapho ukuze akhalaze.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Kodwa uMikayeli isiphatha-zingelosi, xa wayesilwa nomtyholi ephikisana naye ngomzimba kaMoses, akazange abe nobuganga bokumtyhola ngesityholo esinyelisayo, koko wathi, INkosi mayikukhalimele. Yuda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Ukuqala kwexesha lokutywinwa elaqala ngoSeptemba 11, 2001, neliphela kumthetho weCawa oza kufika kungekudala, kuphawulwe ngotyikityo lo“Nyani,” kuba embindini welo xesha, ngoJulayi ka-2023, ilizwi elikhulu lesiphatha-zingelosi laqalisa umsebenzi wokuvusa abafileyo abakukuKristu, abakhetha ukuva ilizwi laKhe eliphakathi. Qaphela ukuba u-2023 uza kwiminyaka engamashumi amabini anesibini emva kuka-2001, yaye amashumi amabini anesibini sisinye kweshumi samakhulu amabini anamashumi amabini, nto leyo engumqondiso wonxulumano phakathi kobuThixo noluntu, yaye ikwangumqondiso wokubuyiselwa.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

NgoJulayi 2023, ingelosi enamandla engeyomnye ngaphandle kukaYesu Kristu ngokwaKhe, yaye onguNyaniso, okwanguMikayeli, noyiAlfa ne-Omega, iyehla inomlayezo esandleni saYo. Incwadi encinane esandleni saYo yile ndawo kaDaniyeli eyatywinwayo kwada kwaba yimihla yokugqibela.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “ESityhilelweni zonke iincwadi zeBhayibhile ziyadibana zize ziphelele. Apha kukho ukuzalisekiswa kwencwadi kaDaniyeli. Enye sisiprofeto; enye sisityhilelo. Incwadi eyatywinwayo asisosityhilelo, koko yile nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela. Ingelosi yayalela yathi, ‘Ke wena, Daniyeli, vala la mazwi, uyitywine incwadi, kude kube lixesha lesiphelo.’ Daniyeli 12:4.” IZenzo zabaPostile, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Inxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela, sisahluko seshumi elinanye. Ziindinyana ezintandathu zokugqibela zesahluko seshumi elinanye, kodwa ngokukodwa ziimbali ezifumaneka ngaphakathi kweso sahluko eziphindwa kwezo ndinyana zintandathu zokugqibela.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Asinalo ixesha lokulahla. Amaxesha embandezelo aphambi kwethu. Ihlabathi lishukunyiswa ngumoya wemfazwe. Kungekudala iziganeko zenkathazo ekuthethwe ngazo eziprofetweni ziya kwenzeka. Isiprofeto esikwisahluko seshumi elinanye sikaDaniyeli sele siphantse safikelela ekuzalisekeni kwaso ngokupheleleyo. Inxalenye enkulu yembali eyenzekileyo ekuzalisekisweni kwesi siprofeto iya kuphindwa.” Manuscript Releases, inani 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Ivesi yeshumi elinesithandathu, yesahluko seshumi elinanye sikaDaniyeli, ibonisa imbali ephindwayo kwivesi yamashumi amane ananye, kuba kule vesi ukumkani wasemntla umi elizweni elizukileyo. Imbali yevesi yeshumi elinesithandathu ichaza ixesha awathi ngalo umphathi-mkhosi waseRoma uPompey wayisa uYuda neYerusalem ekuthinjweni.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Kodwa lowo uzayo ukumchasa uya kwenza ngokwentando yakhe; yaye akuyi kubakho namnye oya kuma phambi kwakhe; yaye uya kuma ezweni elizukileyo, eliya kutshatyalaliswa sisandla sakhe. Daniyeli 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ndizimisele ukusebenzisa le ndima njengesisekelo sokuqwalasela kwethu iindima ezandulela le ndima, ngoko ke ndiya kubeka kuqala le ngqiqo. Sizimisele ukubonisa ukuba imbali elandela ukuqhekeka kobukumkani buka-Alesandire Omkhulu kwiindima zesithathu nezesine, iqala ngowe-1989 ize emva koko ichonge imfazwe yangoku yaseUkraine, uloyiso lukaPutin phezu kwemikhosi yaseNtshona, nokoyiswa kwakhe okulandelayo, okukhokelela kwindima yeshumi elinesithandathu.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Nangona iYiputa yayingenako ukuma phambi koAntiochus, ukumkani wasentla, uAntiochus naye wayengenako ukuma phambi kwamaRoma, awayeseza kummelana naye ngelo xesha. Akukho bukumkani babusenako ukumelana nala mandla ayenyuka. ISiriya yoyiswa, yaza yongezwa kubukhosi bamaRoma, xa uPompey, ngo-65 BC, wamhlutha uAntiochus Asiaticus izinto zakhe, wayenza iSiriya yaba liphondo lamaRoma.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Laa mandla mnye kwakufuneka kwakhona ume eLizwe eliNgcwele, uze ulitshabalalise. IRoma yadityaniswa nabantu bakaThixo, amaYuda, ngomnqophiso, ngonyaka ka-161 phambi kukaKristu, ukususela kuloo mhla ibe nendawo ebalulekileyo kwikhalenda yesiprofeto. Noko ke, ayizange ifumane ulawulo phezu kweYudeya ngokoyiswa kwangoko de kwangunyaka ka-63 phambi kukaKristu; yaye oko kwenzeka ngolu hlobo lulandelayo.

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Ekubuyeni kukaPompey kwiphulo lakhe lokulwa noMithridates, ukumkani wasePontus, ababini ababekhuphisana, uHyrcanus noAristobulus, babexambulisana ngesithsaba sakwaYuda. Umcimbi wabo waziswa phambi kukaPompey, owathi kungekudala waqonda ukungalungi kwamabango kaAristobulus, kodwa wanqwenela ukuwuhlehlisa umgwebo kulo mcimbi ade agqibe iphulo lakhe ekudala elilangazelela lokuya eArabhiya, ethembisa ukuba emva koko uya kubuya, aze alungise imicimbi yabo ngendlela eya kubonakala ifanelekile nenobulungisa. UAristobulus, eqonda iimvakalelo zokwenene zikaPompey, wakhawuleza wabuyela kwaYuda, waxhobisa abantu bakhe, walungiselela ukuzikhusela ngamandla amakhulu, ezimisele, nangaziphi na iingozi, ukugcina isithsaba, awayebona kwangaphambili ukuba siya kugwetyelwa komnye. UPompey walandela ngokusondeleyo lowo wayebalekile. Akusondela eYerusalem, uAristobulus, eqalisa ukuzisola ngendlela yakhe yokwenza, waphuma waya kumhlangabeza, wazama ukulungisa umcimbi ngokuthembisa ukuzithoba okupheleleyo neentlawulo ezinkulu zemali. UPompey, esamkela eso sithembiso, wathumela uGabinius, ekhokela iqela lamajoni, ukuba aye kwamkela loo mali. Kodwa xa loo mphathi-mkhosi wafika eYerusalem, wafumana amasango evalelwe nxamnye naye, waza waxelelwa esentla kweendonga ukuba isixeko asiyi kuma kolo vumelwano.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “UPompey, engayi kuze avunyelwe ukukhohliswa ngale ndlela engenasohlwayo, wabeka uAristobulus, awayembambe ekuye, ezimbanjeni, waza ngoko nangoko waya kuhlasela iYerusalem nomkhosi wakhe wonke. Abaxhasi bakaAristobulus babefuna ukuyikhusela loo ndawo; abo bakaHyrcanus babefuna ukuvula amasango. Abo bokugqibela, bengabona baninzi, baza boyisa, uPompey wanikwa ukungena ngokukhululekileyo esixekweni. Emva koko abalandeli bakaAristobulus barhoxa baya entabeni yetempile, bezimisele ngokupheleleyo ukuyikhusela loo ndawo njengoko noPompey wayezimisele ukuyoyisa. Ekupheleni kweenyanga ezintathu kwaqhekezwa udonga kwavuleka umsantsa owawanele ukuhlaselwa, yaye loo ndawo yathatyathwa ngencam yekrele. Ekubulaweni okoyikekayo okwalandelayo, kwabulawa abantu abalishumi elinesibini amawaka. Kwakungumbono ochukumisayo, utsho umbhali-mbali, ukubona ababingeleli, ababesebenza ngelo xesha enkonzweni kaThixo, besenza umsebenzi wabo oqhelekileyo ngesandla esizolileyo nangentando engagungqiyo, ngokungathi abaqondi nangayiphi na indlela isiphithiphithi esibi, nangona macala onke kubo abahlobo babo babenikelwa ekubulaweni, kwanokuba amaxesha amaninzi igazi labo ngokwabo lalixubana nelamadini abo.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Emva kokuphelisa imfazwe, uPompey wadiliza iindonga zaseYerusalem, wadlulisela izixeko ezininzi zisuka phantsi kolawulo lwakwaYuda waya phantsi kolwaseSiriya, waza wabeka irhafu phezu kwamaYuda. Ngaloo ndlela, okokuqala ngqa, iYerusalem yabekwa ngokoyiswa ezandleni alo mandla awayeza kulibamba “ilizwe elizukileyo” ngentsimbi yawo de abe elitshabalalise ngokupheleleyo.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Siza kuqhubela phambili esi sifundo kwinqaku lethu elilandelayo.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Inyaniso yokuba kungekho mpikiswano okanye ukuvuseleleka phakathi kwabantu bakaThixo ayimele ithathwe njengobungqina obugqibeleleyo bokuba babambelele ngokuqinileyo kwimfundiso ephilileyo. Kukho isizathu sokoyika ukuba kusenokwenzeka ukuba abacacelwanga kakuhle ekwahluleni inyaniso nempazamo. Xa kungekho mibuzo mitsha ivuswayo ngophando lweZibhalo, xa kungaveli mahluko weengcinga oya kubangela abantu ukuba baziphengululele iBhayibhile ngokwabo ukuze baqiniseke ukuba banayo inyaniso, kuya kubakho abaninzi ngoku, njengakwimihla yamandulo, abaya kubambelela esithetheleni baze banqule into abangayaziyo.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “Ndibonisiwe ukuba baninzi abo bavumayo ukuba banolwazi lwenyaniso yangoku abangakwaziyo oko bakukholelwayo. Ababuqondi ubungqina bokholo lwabo. Abanalo uxabiseko oluchanekileyo lomsebenzi wexesha langoku. Xa kufika ixesha lovavanyo, kukho amadoda ngoku ashunyayeza kwabanye aya kuthi, akuba ehlolile izikhundla azibambileyo, afumane ukuba zininzi izinto angakwazi ukunika isizathu esanelisayo ngazo. De avavanywe ngolo hlobo, ayengabazi ubungakanani bokungazi kwawo. Kwaye baninzi ecaweni abathabatha ngokuba baqonda oko bakukholelwayo; kodwa, de kuvele impikiswano, abawazi ubuthathaka babo. Xa behlulwe kwabo banokholo olufanayo baza banyanzeleka ukuba beme ngabanye, bebodwa, bachaze inkolelo yabo, baya kumangaliswa kukubona indlela ezingacacanga ngayo iingcamango zabo ngoko babekwamkele njengenyani. Ngokuqinisekileyo kuye kwakho phakathi kwethu ukushiya uThixo ophilayo nokujikela ebantwini, kubekwa obobuntu endaweni yobulumko bobuthixo.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “UThixo uya kubavuselela abantu baKhe; ukuba ezinye iindlela ziyasilela, iziphambuko ziya kungena phakathi kwabo, eziya kubahluza, zahlule umququ nengqolowa. INkosi ibiza bonke abakholwayo ilizwi laYo ukuba bavuke ebuthongweni. Ukukhanya okuxabisekileyo kufikile, okufanelekileyo kweli xesha. Yinyaniso yeBhayibhile, ebonisa iingozi ezisemnyango kanye phezu kwethu. Olu khanyiso lufanele ukusikhokelela ekufundeni ngenkuthalo iZibhalo nasekuhloleni ngokungqongqo okukhulu izikhundla esizibambileyo. UThixo angathanda ukuba zonke iinkalo nezikhundla zenyaniso ziphandwe ngokunzulu nangokuzingisa, ngomthandazo nangokuzila ukutya. Abakholwayo mabangaphumli kwiingcinga nje nasezimbonweni ezingacacanga kakuhle ngoko kuyinyaniso. Ukholo lwabo malumiselwe ngokuqinileyo elizwini likaThixo ukuze kuthi, xa ixesha lovavanyo lifika baze baziswe phambi kwamabhunga ukuba baphendule ngenkolo yabo, bakwazi ukunika isizathu sethemba elikubo, ngobulali nangokoyika.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Vusani, vusani, vusani. Imixholo esiyibekayo phambi kwehlabathi imele ukuba kuthi ibe yinyani ephilayo. Kubalulekile ukuba, ekukhuseleni iimfundiso esizigqala njengezibakala ezisisiseko zokholo, singaze sizivumele sisebenzise iingxoxo ezingaqinisekanga ngokupheleleyo. Ezo zinokukwazi ukumthulisa umchasi, kodwa aziyizukisa inyaniso. Simele sibeke iingxoxo ezinyanisekileyo nezomeleleyo, ezingayi kuthulisa kuphela abachasi bethu, kodwa eziya kukwazi ukumelana nolona vavanyo lusondeleyo nolucokisekileyo. Kubo abo bazifundise njengabaphikisi-mpikiswano kukho ingozi enkulu yokuba bangaliphathi ilizwi likaThixo ngobulungisa. Ekudibaneni nomchasi, imele ibe yinzame yethu enyanisekileyo ukubeka imixholo ngendlela eya kuvusa ukweyiseka engqondweni yakhe, kunokuba sifune nje ukomeleza ukuzithemba komkholwa.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “Nokuba kukhulu kangakanani na ukuqhubela phambili kwengqondo komntu, makangacingi nangomzuzu omnye ukuba akusekho mfuneko yokuphononongwa ngokunzulu nangokuqhubekayo kweziBhalo ukuze kufunyanwe ukukhanya okukhulu ngakumbi. Njengabantu, sibiziwe, ngamnye ngamnye, ukuba sibe ngabafundi besiprofeto. Simele silinde ngenkuthalo enzulu ukuze sikwazi ukuqonda nawuphi na umqadi wokukhanya uThixo aya kuwubeka phambi kwethu. Simele sibambe iintshaza zokuqala zenyaniso; yaye ngofundisiso oluhamba nomthandazo kunokufunyanwa ukukhanya okucace ngakumbi, okunokuziswa phambi kwabanye.”

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Xa abantu bakaThixo bezolile yaye banelisekile kukukhanyiselwa kwabo kwangoku, singaqiniseka ukuba Akayi kubakholekela. Yintando Yakhe ukuba bahlale beqhubela phambili ukuze bamkele ukukhanya okwandisiweyo nokuhlala kusanda okubakhanyiselayo. Isimo sangoku sebandla asimkholisi uThixo. Kungene ukuzithemba okukhokelele ekubeni bazive bengenasidingo senyaniso engakumbi nokukhanya okukhulu ngakumbi. Siphila ngexesha apho uSathana esebenza khona ngasekunene nangasekhohlo, phambi nasemva kwethu; kanti ke njengabantu silele. UThixo uthanda ukuba kuvakale ilizwi elivusela abantu Bakhe esenzweni.” Testimonies, volume 5, 707, 708.

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