Article

# The Book of Daniel - Number Thirty-Four

Incwadi kaDaniyeli - Inani Lamashumi Amathathu anesine

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Ukutyhilwa kukaDaniyeli: Uhambo Lobuprofeti Olutyhutyha iMbali YoMhlaba Nezigwebo ZikaThixo

Author

Jeff Pippenger

Published

December 29, 2023

Formats

PDF
Word
Song MP3

The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Izahluko ezintandathu zokuqala zencwadi kaDaniyeli zimele imbali yerhamncwa lomhlaba leSityhilelo seshumi elinesithathu. I-United States (irhamncwa lomhlaba), yaqala njengobukumkani besithandathu besiprofeto seBhayibhile ngowe-1798, xa upopu (irhamncwa lolwandle leSityhilelo seshumi elinesithathu) wafumana inxeba elibulalayo lesiprofeto, yaza yaphelisa ulawulo lwayo njengobukumkani besihlanu besiprofeto seBhayibhile.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Imbali yerhamncwa lomhlaba yimbali yesilumkiso sokusondela kwemigwebo kaThixo. Ekuqaleni kwembali yerhamncwa lomhlaba, kwaqalisa umgwebo wophando kaThixo, yaye ekupheleni kwerhamncwa lomhlaba kuqalisa umgwebo wokuphumeza kaThixo. Isilumkiso sokusondela komgwebo wophando kaThixo, ekuqaleni, samelwa sisigidimi sengelosi yokuqala sikaSityhilelo isahluko seshumi elinesine, esasifika “ngexesha lokuphela” ngowe-1798. Isilumkiso sokusondela komgwebo wokuphumeza kaThixo, ekupheleni, simelwe njengezigidimi zeengelosi ezintathu zikaSityhilelo isahluko seshumi elinesine, ezafika “ngexesha lokuphela” ngowe-1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

Ngalo lonke “ixesha lesiphelo” inxalenye ethile yencwadi kaDaniyeli iyatyhilwa. Kwimbali yokuqala yerhamncwa lomhlaba, ngowe-1798, izahluko zesixhenxe, zesibhozo, nezesithoba zikaDaniyeli zatyhilwa. Ezo zahluko zimelwe njengombono womlambo iUlai. Kwimbali yokugqibela yerhamncwa lomhlaba, ngowe-1989, izahluko zeshumi, zeshumi elinanye, nezeshumi elinesibini zikaDaniyeli zatyhilwa. Ezo zahluko zimelwe njengombono womlambo iHiddekel. Nanini na xa incwadi kaDaniyeli ityhilwa, kubekwa inkqubo yovavanyo enamanyathelo amathathu phezu kwesizukulwana esiphila ngelo xesha.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wathi yena, Hamba indlela yakho, Daniyeli; kuba la mazwi avaliwe, atywiniwe, kude kube lixesha lesiphelo. Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Inkqubo yovavanyo enamanyathelo amathathu isekelwe kulwakhiwo lwegama lesiHebhere eliguqulelwa ngokuthi “inyaniso,” eladalwa ngokudityaniswa koonobumba bokuqala, beshumi elinesithathu, nabokugqibela boonobumba besiHebhere. Elo gama lesiHebhere limele yaye linamandla okudala kaThixo. Yonke inyaniso yesiprofeto yakhelwe phezu kwelo gama, kwanjalo nenkqubo yovavanyo enamanyathelo amathathu kuDaniyeli isahluko seshumi elinesibini. Elo gama alimele nje kuphela amandla okudala kaThixo, kodwa likwamele noYesu Kristu, oyiNyaniso, nowakwangowokuQala nowokuGqibela, njengoko kubonakaliswa ngoonobumba bokuqala nabokugqibela boonobumba besiHebhere.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Imbali yokuqala yerhamncwa lasemhlabeni, xa isilumkiso sokusondela komgwebo wophando safika ngexesha lesiphelo ngowe-1798, imelwe yingelosi yokuqala yeSityhilelo seshumi elinesine. Isigidimi sengwele yokuqala seSityhilelo isahluko seshumi elinesine siqulethe inyathelo ngalinye kula mathathu, ayinyaniso, yaye amele inkqubo yokuvavanywa enamanyathelo amathathu eyajongana nesizukulwana xa ingelosi yokuqala yafikayo ngowe-1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Ndabona enye ingelosi ibhabha esazulwini sezulu, inevangeli engunaphakade ukuba ilivakalise kwabo bahleli emhlabeni, nakuzo zonke izizwe, neentlanga, neelwimi, nabantu, isithi ngezwi elikhulu, Moyikeni uThixo, nimnike uzuko; kuba lifikile ilixa lokugweba kwakhe: ninquleni lowo wenza izulu, nomhlaba, nolwandle, nemithombo yamanzi. IsiTyhilelo 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Imbali yokugqibela yerhamncwa lomhlaba, xa isilumkiso sokusondela komgwebo ophunyezwayo safika ngexesha lokuphela ngowe-1989, imelwe ziingelosi ezintathu zeSityhilelo isahluko seshumi elinesine. Iingelosi ezintathu zeSityhilelo 14 zimele amanyathelo amathathu, ayinyaniso, yaye ezo ngelosi zintathu zimele inkqubo yokuvavanywa enamanyathelo amathathu eyajongana nesizukulwana esasiphila xa ingelosi yesithathu yafika ngowe-1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Ndaza ndabona esinye isithunywa sezulu sibhabha esazulwini, sineendaba ezilungileyo ezingunaphakade zokuzivakalisa kwabo bahleli emhlabeni, nakuzo zonke iintlanga, nezizwana, neelwimi, nabantu, sisithi ngezwi elikhulu, Moyikeni uThixo, nimnike uzuko; kuba lifikile ilixa lomgwebo wakhe; nimnqule lowo wenza izulu, nomhlaba, nolwandle, nemithombo yamanzi. Kwasilandela esinye isithunywa sezulu, sisithi, Liwile, liwile iBhabheli, eso sixeko sikhulu, ngokuba wasisela zonke iintlanga iwayini yengqumbo yohenyuzo lwayo. Saza isithunywa sesithathu sabalandela, sisithi ngezwi elikhulu, Ukuba kukho umntu onqula irhamncwa nomfanekiselo waso, aze amkele uphawu lwalo ebunzini lakhe, okanye esandleni sakhe, naye uya kusela iwayini yengqumbo kaThixo, egalelwe ingaxutywanga endebeni yomsindo wakhe; aze athuthunjiswe ngomlilo nesalfure phambi kwezithunywa ezingcwele, naphambi kweMvana. Umtshayo wentuthumbo yabo unyuka unyuke kuse emaphakadeni asemaphakadeni; abanakuphumla mini nabusuku abo banqula irhamncwa nomfanekiselo waso, nabo bonke abamkela uphawu lwegama laso. Nalu unyamezelo lwabangcwele; naba abo bagcina imithetho kaThixo, nokholo lukaYesu. IsiTyhilelo 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Incwadi kaDaniyeli yakhiwe phezu kwemiyalezo yeengelosi ezintathu. Olo lwakhiwo luyiyo yomibini amanyathelo amathathu egama lesiHebhere elithetha “inyaniso”, kunye nenkqubo ehambelanayo yokuvavanywa enamanyathelo amathathu, kodwa le nkqubo yokuvavanywa ityhileka phezu komgca wembali werhamncwa lomhlaba leSityhilelo isahluko seshumi elinesithathu (i-United States), kwanaphezukomgca wembali weempondo ezimbini zerhamncwa lomhlaba (iRiphablikhanizim noProtestanti). Imbali ye-United States, eqala ngowe-1798 ize iqhubeke ide ifike kumthetho weCawa osondele ngokukhawuleza, lelona xesha linye lembali apho ibandla lamaSeventh-day Adventist likho khona. Ngoko ke incwadi kaDaniyeli ikwaquka nolwakhiwo olubonisa imbali yobuAdventist, eqala ngowe-1798 ize iqhubeke ide ifike kumthetho weCawa osondele ngokukhawuleza. Ngokwenjenjalo, incwadi kaDaniyeli ichaza kwa ezo mbali zoprofeto zimelwe kwincwadi yeSityhilelo, yaye ngokwenjenjalo inika ingqina lokuqala elizisa ekugqibeleleni umyalezo wengqina lesibini. Ukugqibelela kwezi ncwadi zimbini kufezekiswa yinto efanayo yoprofeto eyayikho kubudlelane beTestamente eNdala neTestamente eNtsha.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Imbali yobomi, yokufa, novuko lukaYesu, njengaleyo yoNyana kaThixo, ayinakubonakaliswa ngokupheleleyo ngaphandle kobungqina obuqulethwe kwiTestamente eNdala. UKristu utyhilwe kwiTestamente eNdala ngokucacileyo kanye njengakwiTestamente eNtsha. Enye ingqina ngoMsindisi oza kuza, ngoxa enye ingqina ngoMsindisi osefikile ngendlela eyaxelwa kwangaphambili ngabaprofeti. Ukuze kuqondwe ngokufanelekileyo icebo lentlawulelo, iZibhalo zeTestamente eNdala zimele ukuqondwa ngokunzulu. Kukukukhanya okuzukisiweyo okuvela kwixesha elidlulileyo lesiprofeto okwenza ubomi bukaKristu neemfundiso zeTestamente eNtsha zivele ngokucaca nangobuhle. Imimangaliso kaYesu ibubungqina bobuthixo bakhe; kodwa obona bungqina bunamandla bokuba unguMhlawuleli wehlabathi bufumaneka kwiziprofeto zeTestamente eNdala xa zithelekiswa nembali yeTestamente eNtsha. UYesu wathi kumaYuda, ‘Phengululani iZibhalo; kuba nicinga ukuba kuzo ninobomi obungunaphakade, yaye zona zingqina ngam.’ Ngelo xesha kwakungekho zibhalo zikhoyo ngaphandle kwezo zeTestamente eNdala; ngoko ke umyalelo woMsindisi ucacile.” Spirit of Prophecy, volume 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Imbali yobomi, ukufa, novuko lukaYesu,” ishwankathela umsebenzi kaKristu ngenxa yoluntu, yaye ingqina kuwo la manyathelo mathathu, yaye loo manyathelo mathathu ayi “nyaniso.” Igama lesiHebhere elithi “inyaniso,” limela uYesu, lowo ungowokuqala nowokugqibela, isiqalo nesiphelo, noAlfa noOmega, yaye elo gama ngokwalo liqulathe oonobumba bokuqala nabokugqibela abamele loo nto inye; kuba njengoko enguAlfa noOmega, uYesu ubonakalisa isiphelo sento kunye nesiqalo sento. Ubomi, ukufa, novuko lukaKristu ziyinyaniso; kuba, phakathi kwezinye izinto, zimelwe ngamanyathelo amathathu, yaye inyathelo lokuqala nelokugqibela omabini “bubomi,” kuba “ubomi” “novuko” omabini “bubomi.” Unobumba osembindini wegama lesiHebhere ngunobumba weshumi elinesithathu wealfabhethi, yaye ishumi elinesithathu luphawu lwemvukelo, yaye ukufa kukaKristu kwabangelwa yimvukelo kaSathana noonyana baka-Adam, abahlangana naye kwimvukelo yakhe.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Ukuqondwa kweSityhilelo sikaYesu Kristu kwincwadi yeSityhilelo kutyhilwa kanye ngaphambi kokuvalwa kwexesha lovavanyo lwabantu, yaye inxalenye ephambili yenyaniso etyhilwayo ngelo xesha kukuba uKristu “uyinyaniso,” uAlfa no-Omega, obeka utyikityo lwaKhe njengoAlfa no-Omega phezu kweenyaniso athe wazimisela ukuba zibekho eLizwini laKhe. Xa uDade White wabhala wathi, “Imbali yobomi, ukufa, novuko lukaYesu, njengaleyo yoNyana kaThixo, ayinakungqinisiswa ngokupheleleyo ngaphandle kobungqina obuqulethwe kwiTestamente eNdala. UKristu utyhilwa kwiTestamente eNdala ngokucacileyo njengakwiNtsha,” uqinisekisa, kwabo baya kubona, ukuba isigidimi seengelosi ezintathu kwiSityhilelo isahluko seshumi elinesine (nazo ezakhiwe phezu kwala manyathelo mathathu afanayo, njengathi “ubomi, ukufa novuko”), “asinakungqinisiswa ngokupheleleyo ngaphandle kobungqina obuqulethwe” kwincwadi kaDaniyeli.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Ukwabonakalisa kwakhona ukuba incwadi kaDaniyeli inika ubungqina ngeBhabheli “ezayo”, lo gama incwadi yeSityhilelo inika ubungqina ngeBhabheli “esezifikele” ngendlela eyaxelwa kwangaphambili yincwadi kaDaniyeli. Ngaphezu koko, ukusetyenziswa kwalo mbandela kubonakalisa ukuba “ukuze iqondwe ngokufanelekileyo” incwadi yeSityhilelo, incwadi kaDaniyeli “imele iqondwe ngokucokisekileyo”, kuba “kukungcwalisiwa kokukhanya” okuvela encwadini kaDaniyeli “okukhupha ngokucacileyo nangobuhle ubomi bukaKristu neemfundiso” zencwadi yeSityhilelo.

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Amazwi akhe anokuqondwa kwananjengokubonisa ukuba “imimangaliso kaYesu” emelwe encwadini yeSityhilelo “ibubungqina bobuthixo bakhe; kodwa obona bungqina bunamandla bokuba unguMhlanguli wehlabathi bufumaneka” xa iziprofeto zencwadi kaDaniyeli “zithelekiswa nembali” yencwadi yeSityhilelo. Kananjalo kunokuqondwa ukuba xa “uYesu wathi kumaYuda, ‘Zigocagoceni iziBhalo; kuba kuzo nicinga ukuba ninobomi obungunaphakade, zaye zona zingabo abangqinayo ngam,’” ukuba kumaYuda omoya anamhlanje, incwadi kaDaniyeli yeyona ingqinayo ngeSityhilelo sikaYesu Kristu, kwanokuba eso sityhilelo sivulwayo kanye phambi kokuvalwa kwexesha lobabalo kulapho kufumaneka khona ubomi obungunaphakade.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Incwadi kaDaniyeli ibeka phambi kwethu iinyaniso zesiprofeto ezizalisekiswa ngokugqibeleleyo encwadini yeSityhilelo. Yakhiwe phezu kwamanyathelo amathathu amelwe ligama lesiHebhere elithetha “inyaniso”, yaye ngenxa yoko le ncwadi ngokwayo imela uvavanyo lwesizukulwana ngexesha ezi nyaniso zityhilulwayo zize zibonakaliswe. UYesu ngokwaKhe, njengaye uAlfa no-Omega, ugxininiswa ngokuthe ngqo kanye kumazwi okuqala nakwisahluko sokuqala sencwadi yeSityhilelo. Ezi nqaku zikwabonisile ukuba uDaniyeli isahluko sokuqala unesakhiwo neempawu zesiprofeto ezifanayo nesigidimi sengelosi yokuqala seSityhilelo isahluko seshumi elinesine.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Umyalezo wengelosi yokuqala kunye nesahluko sokuqala sikaDaniyeli, zombini zichonga inkqubo yokuvavanywa enamanqanaba amathathu engumqondiso owahlukileyo we-Alpha ne-Omega. Esi sahluko siqala ngeBhabhiloni yokoqobo eyoyisa uYuda yokoqobo, yaye incwadi ikhokelela kwidabi lokugqibela phakathi kweBhabhiloni noYuda elimelwe kwiindinyana ezintandathu zokugqibela zesahluko seshumi elinanye sikaDaniyeli. Kwezo ndinyana iBhabhiloni yomoya yoyiswa nguYuda womoya, kanye njengoko uMikayeli ema, lize ixesha lovavanyo lomntu livalwe. Ezo ndinyana zimela isiphelo sembali yesiprofeto semfazwe phakathi kweBhabhiloni noYuda. Kwezo ndinyana, kubonakaliswa ukuphiliswa kwenxeba elibulalayo.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Iindinyana ezichaza ukuphiliswa kwenxeba elibulalayo ziqala kwivesi yamashumi amane kaDaniyeli ishumi elinanye, eqala ngamazwi athi, “Kwaye ngexesha lesiphelo.” “Ixesha lesiphelo” elikweso vesi limele u-1798, xa ubupopu banikwa inxeba labo elibulalayo. Iindinyana zize zibalise ibali lendlela elo nxeba libulalayo eliphiliswayo ngayo, njengoko ubupopu boyisa, kuqala utshaba lwabo, ukumkani wasezantsi (iSoviet Union), okwesibini umncedani wabo, ilizwe elizukileyo (iUnited States), okwesithathu ixhoba labo, iYiputa (iUnited Nations). Kwivesi yamashumi amane anesihlanu ubupopu (ukumkani wasentla) bufika esiphelweni sabo, kungekho bani wokubanceda. Ibali lokuphiliswa kwenxeba elibulalayo lobupopu kwezi ndinyana liqala ngokuwa kobupopu ngo-1798, lize liphele ngokuvuka kokugqibela nokuwiswa kobupopu. Iindinyana eziphakathi kokuvulwa kwesi sahluko nokuvalwa kwaso zichaza imvukelo esembindini.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Igama lesiHebhere elithetha “inyaniso” lenziwe ngokudityaniswa konobumba bokuqala, unobumba weshumi elinesithathu, nonobumba wokugqibela bealfabhethi yesiHebhere. Ishumi elinesithathu linani elifuzisela uvukelo, kwanembali ephakathi kowokuqala nowokugqibela. Kwindinyana yokugqibela yesiprofeto encwadini kaDaniyeli, kwaloo mfazwe inye imelwe kwiindinyana zokuqala kanye zale ncwadi iyamelwa. Ezo ndinyana zingenisa isahluko sokuqala, apho sifumana inkqubo yokuvavanywa enamanyathelo amathathu eyinyaniso. Kwandule ke kwindinyana yokugqibela sifumane kwa la manyathelo mathathu njengoko iqala ngokuwa kokuqala kobupopu ize iphele ngokuwa kokugqibela kobupopu, yaye embindini kuqukethwe uvukelo lwemihla yokugqibela.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Ngaphakathi kwezo ndinyana zintandathu zokugqibela zesahluko seshumi elinanye sikaDaniyeli, kukho ubungqina besibini benyaniso, kuba amandla okuqala ejografi awafuneka bubupapa ukuba buwiswe (ukumkani wasezantsi) ngumfuziselo wamandla enamba, kwananjalo namandla okugqibela kula mathathu ejografi (iYiputa). Olo loyiso lwamanyathelo amathathu oluyimfuneko ukuze inxeba elibulalayo liphiliswe, luqala ngokumkani wasezantsi ongumfuziselo wamandla enamba obungakholelwayo kubukho bukaThixo, yaye elokugqibela kula mandla mathathu, elimelwe yiYiputa, lelona phawu liphambili leBhayibhile lobungakholelwa kubukho bukaThixo obunxulunyaniswa nenamba. Enyanisweni, igama eliguqulelwe ngokuthi “zantsi” kwindinyana yamashumi amane yesi sicatshulwa lithi “negeb,” nelisoloko ngamanye amaxesha liguqulelwa ngokuthi yiYiputa. Le miqobo mithathu inotyikityo lwenyaniso, kuba umqobo wokuqala ungumqobo wokugqibela. Amandla aphakathi lilizwe elizukileyo (iUnited States). YiUnited States apho imvukelo yomthetho weCawa iziswa khona, yaye umfuziselo weUnited States xa yayiqala yayiziikholoni ezilishumi elinesithathu.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Utyikityo luka-Alfa no-Omega lugubungele incwadi kaDaniyeli yonke, yaye lunika ubungqina bokuba, xa budityaniswe nencwadi yeSityhilelo, bumisela ubuThixo bukaYesu Kristu. Ngokubhekisele kuDaniyeli isahluko seshumi elinesibini, nenkqubo yovavanyo enamanqanaba amathathu eyenzekayo kwisizukulwana xa incwadi ityhilwa; ukwala isityhilelo sesakhiwo sencwadi kaDaniyeli, kukuba phakathi kwabo bachongiweyo njengabangendawo. Ngokubhekisele kwiSityhilelo isahluko seshumi elinesine, ukwala isityhilelo sesakhiwo sencwadi kaDaniyeli, kukuba phakathi kwabo bachongiweyo njengabanqula irhamncwa nomfanekiso walo.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Incwadi yeSityhilelo ibonisa ukuba kanye phambi kokuba ixesha lovavanyo livalwe, iSityhilelo sikaYesu Kristu siyatyhilwa, yaye iSityhilelo sikaYesu Kristu siquka ukutyhilwa kwesakhiwo sencwadi kaDaniyeli.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Ehlonitshiwe ngabantu ngemithwalo karhulumente nangeemfihlo zezikumkani ezilawula phezu kwehlabathi liphela, uDaniyeli wahlonitshwa nguThixo njengonozakuzaku waKhe, waza wanikwa izityhilelo ezininzi ngeemfihlakalo zamaxesha aza kuza. Iziprofeto zakhe ezimangalisayo, njengoko zarekhodwa nguye kwizahluko 7 ukuya ku-12 zencwadi ethwele igama lakhe, azizange ziqondwe ngokupheleleyo nangumprofeti ngokwakhe; kodwa ngaphambi kokuba umsebenzi wobomi bakhe ufike esiphelweni, wanikwa isiqinisekiso esisikelelekileyo sokuba ‘ekupheleni kwemihla’—kwixesha lokuvala lembali yeli hlabathi—wayeza kuphinda avunyelwe ukuba ame kwisabelo nasendaweni yakhe. Akazange anikwe ukuba akuqonde konke oko uThixo wayekutyhilile ngenjongo yobuthixo. Wawuyalelwa wathi, ‘Wagcine la mazwi, uyitywine incwadi,’ ngokubhekisele kwimibhalo yakhe yesiprofeto; ezi zazimele ukutywinwa ‘kude kube lixesha lesiphelo.’ ‘Hamba indlela yakho, Daniyeli,’ ingelosi yaphinda yamyalela umthunywa othembekileyo kaYehova; ‘ngokuba la mazwi avaliwe atywiniwe kwada kwalixesha lesiphelo…. Ke wena, hamba indlela yakho kude kube sekupheleni; ngokuba uya kuphumla, uze ume esabelweni sakho ekupheleni kwemihla.’ Daniyeli 12:4, 9, 13.”

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Njengoko sisondela ekupheleni kwembali yeli hlabathi, iziprofeto ezabhalwa nguDaniyeli zifuna ingqalelo yethu ekhethekileyo, kuba zinxulumene kanye nexesha esiphila kulo. Kufuneka zidityaniswe nazo iimfundiso zencwadi yokugqibela yeZibhalo zeTestamente eNtsha. USathana ukhokele abaninzi ukuba bakholelwe ukuba iinxalenye zesiprofeto ezisezibhalweni zikaDaniyeli nezikaYohane umtyhileli azinakuqondwa. Kodwa isithembiso sicacile sokuba intsikelelo ekhethekileyo iya kuhamba nokufundwa kwezi ziprofeto. ‘Izilumko ziya kuqonda’ (indima 10), kwakutshiwo ngemibono kaDaniyeli eyayiza kutyhilwa ngemihla yokugqibela; yaye ngesityhilelo awasinika uKristu umkhonzi waKhe uYohane ukuze sibe sisikhokelo kubantu bakaThixo kuzo zonke iinkulungwane, isithembiso sithi, ‘Unoyolo lowo ufundayo, nabo balivayo amazwi esi siprofeto, begcina nezinto ezibhaliweyo kuso.’ IsiTyhilelo 1:3.” Prophets and Kings, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Ethetha ngexesha elizayo ngokubhekiselele kumhla wakhe nakwixesha lakhe, uDade White wathi, “njengoko sisondela ekupheleni kwembali yeli hlabathi,” “‘izilumko ziya kuqonda,” ukuba “iziprofeto ezibhaliweyo nguDaniyeli zifuna ingqalelo yethu ekhethekileyo, kuba zinxulumene kanye nelo xesha siphila kulo.” “Izityhilelo ezininzi zeemfihlelo zamaxesha aza kuza. Iziprofeto zakhe ezimangalisayo, njengoko zibhaliwe nguye kwizahluko zesixhenxe ukuya kweshumi elinesibini zencwadi ephethe igama lakhe,” “ziya kutyhilwa ngemihla yokugqibela.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Xa incwadi kaDaniyeli ityhilwa, ivelisa inkqubo yokuhlanjululwa enamanqanaba amathathu, evavanya isizukulwana esiphilayo ngelo xesha iNgonyama yesizwe sakwaYuda inika abantu bayo incwadi kaDaniyeli. KwiSityhilelo seshumi, uDade White usazisa ukuba ingelosi eyehla “yayingengomntu ungaphantsi koYesu Kristu ngokwaKhe.” KwiSityhilelo seshumi, ingelosi yayiphethe esandleni sayo incwadi encinane ivuliwe, awayeyalelwe uYohane ukuba ayithabathe aze ayidle. Loo ncwadi yatyhilwa yiNgonyama yesizwe sakwaYuda, engeyongaphantsi koYesu Kristu ngokwaKhe, ngoko ke incwadi uYohane awayeyalelwe ukuba ayidle yayiyeyona ncwadi incinane kaDaniyeli.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “YayiyiNgonyama yesizwe sakwaYuda eyavula loo ncwadi yaza yanika uYohane isityhilelo sento emele ukuba khona kule mihla yokugqibela.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “UDaniyeli wema esabelweni sakhe ukuze athwale ubungqina bakhe obabuvalelwe itywina kwada kwafika ixesha lesiphelo, xa isigidimi sengelosi yokuqala sasimele ukuvakaliswa ehlabathini lethu. Ezi zinto zibaluleke ngokungenasiphelo kule mihla yokugqibela; kodwa lo gama ‘abaninzi baya kuhlambululwa, benziwe mhlophe, bavavanywe,’ ‘abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda.’ Hayi indlela okuyinyaniso ngayo oku! Isono kukwaphula umthetho kaThixo; yaye abo bangayi kwamkela ukukhanya ngokubhekiselele emthethweni kaThixo abayi kuqonda ukuvakaliswa kwezigidimi zengelosi yokuqala, eyesibini, neyesithathu. Incwadi kaDaniyeli iyatyhilwa kwisiTyhilelo esanikwa uYohane, yaye isikhokelela phambili ukuya kwimiboniso yokugqibela yembali yalo mhlaba.

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Ngaba abazalwana bethu baya kukukhumbula na ukuba siphila phakathi kweengozi zemihla yokugqibela? Fundani iSityhilelo sinxulunyaniswe noDaniyeli. Zifundiseni ezi zinto.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Ukugatya isityhilelo sesakhiwo sencwadi kaDaniyeli, ngoku esityhilwayo, kukuba phakathi kwabo bachongwayo njengabangendawo. Izahluko ezintandathu zokuqala zikaDaniyeli ziseka isakhiwo sobuprofeti esimele imbali yobuprofeti ye-Adventism, irhamncwa lomhlaba, iminyaka engamashumi asixhenxe engumfuziselo kaIsaya isahluko samashumi amabini anesithathu, iimpondo ezimbini zobuProtestanti neRiphablikhanizim, imbali yobuprofeti yemiyalezo yengelosi yokuqala neyesibini, nembali yemiyalezo yeengelosi ezintathu. Izahluko ezintandathu zokugqibela zikaDaniyeli zichonga imiyalezo yobuprofeti etyhilwayo ekuqaleni nasekupheleni kwazo zonke ezi mbali bezikhankanyiwe ngaphambili.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Isahluko sokuqala sikaDaniyeli siyimbali yentshukumo yengelosi yokuqala, ekuqaleni kwembali yerhamncwa lasemhlabeni. Izahluko zokuqala ukuya kwesesithathu ziyimbali yentshukumo yengelosi yesithathu, ekupheleni kwembali yerhamncwa lasemhlabeni. Isahluko sesine simele ukumanywa nesahluko sokuqala, njengesiqalo, yaye izahluko zesihlanu nezesithandathu zimele ukumanywa nezahluko zokuqala ukuya kwesesithathu, njengesiphelo. Ukwanda kolwazi okumelwe zizahluko zesixhenxe, ezesibhozo nezesithoba kumele ukumanywa nesahluko sokuqala njengembali yokuqala. Ukwanda kolwazi okumelwe zizahluko zeshumi, ezeshumi elinanye nezhumi elinesibini kumele ukumanywa nezahluko zokuqala ukuya kwesesithathu njengembali yokugqibela.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Umgca phezu komgca, esi sicelo sichonga imbali yokuqala yerhamncwa lomhlaba njengezahluko zokuqala, zesine, zesixhenxe, zesibhozo nezesithoba. Esi sicelo sikwachonga imbali yokugqibela yerhamncwa lomhlaba njengezahluko zokuqala ukuya kwezithathu, isahluko sesihlanu, esesithandathu, nezeshumi ukuya kweleshumi elinesibini. Ngaloo ndlela, incwadi kaDaniyeli ibekwe phambili njengesiqalo kwananjengesiphelo serhamncwa lomhlaba.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Ukuqala kwerhamncwa lomhlaba kunokuthi ke kuchongwe njengoDaniyeli isahluko sokuqala, kuba isahluko sesine, simele ukutyhutyha phezu kwesahluko sokuqala (umgca phezu komgca). Izahluko zesixhenxe, sesibhozo nese sithoba nazo zimele ukutyhutyha phezu kwesahluko sokuqala. Ngoko ke, ukuqala kwembali yerhamncwa lomhlaba kumelwe nguDaniyeli isahluko sokuqala.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Ngokunjalo ke, nangokuphela kwerhamncwa lomhlaba. Ukuphela kwembali yerhamncwa lomhlaba kumelwe zizahluko zokuqala ukuya kwesesithathu, yaye izahluko zesihlanu, zesithandathu, zeshumi, zeshumi elinanye, neyeshumi elinesibini zimele ukulandelana ngaphezulu kwezo zahluko zintathu zokuqala (umgca phezu komgca); ngoko ke ukuphela kwembali yerhamncwa lomhlaba kumelwe zizahluko ezintathu zokuqala zikaDaniyeli.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Isahluko sokuqala simele isiqalo, yaye ke izahluko zokuqala ukuya kwesesithathu zimele isiphelo, yaye ukwakheka kokunye kuze kube kuthathu kubonisa ukuba ukwakheka kwesiprofeto sencwadi kaDaniyeli kuyafana nokwakheka kwesiprofeto seengelosi ezintathu zeSityhilelo seshumi elinesine. Apho, njengakuDaniyeli, ingelosi yokuqala imele imbali eyahlukileyo, kodwa ikwangeyesinye kwisithathu sembali yeengelosi ezintathu. Ngaxeshanye, njengoko olu qwalaselo luchonga luze lugxininise indibaniselwano yokuthathu nokunye, lukwakwakheka kwegama lesiHebhere elithi “inyaniso,” elingamele uKristu kuphela, namandla okudala kaThixo, kodwa kwanenkqubo yokuvavanywa nokuhlanjululwa enamanyathelo amathathu, emelwe kuzo zombini iDaniyeli isahluko sokuqala, ize iphinde imelwe kwakhona kuDaniyeli izahluko zokuqala ukuya kwesesithathu.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

UYesu, oyinyaniso, ukwangowokuQala nowokuGqibela, yaye ngaloo ndlela imbali yentshukumo yengelosi yokuqala iphinda kanye ngoonobumba bayo embalini yeengelosi ezintathu; ngoko ke kwamkelekile ngokwesiprofeto ukubeka izahluko ezintathu zokuqala zikaDaniyeli phezu kwesahluko sokuqala sikaDaniyeli, kuba isiqalo sisoloko sibonakalisa isiphelo. Incwadi kaDaniyeli ke ngoko iba “yincwadana encinane” esesandleni sengelosi, kuba “incwadana encinane” kaDaniyeli inokumelwa ngokupheleleyo kwisahluko sokuqala sikaDaniyeli.

We will continue our study of the book of Daniel in the next article.

Siya kuqhubeka nesifundo sethu sencwadi kaDaniyeli kwinqaku elilandelayo.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “Phakathi kwabo babefunwa ngamagosa awayelungiselela ukuzalisekisa imiqathango yommiselo wobukumkani, kwakukho uDaniyeli nabahlobo bakhe. Akuxelelwa ukuba ngokommiselo nabo bamele ukufa, uDaniyeli, ‘ngengcebiso nangobulumko,’ wabuza kuAriyoki, umthetheli womlindi wokumkani, wathi, ‘Yini na le nto ummiselo uphume ngokungxama kangaka ukumkani?’ UAriyoki wamxelela ibali lokudideka kukakumkani ngenxa yephupha lakhe elimangalisayo, nangenxa yokusilela kwakhe ukufumana uncedo kwabo wayebekele kubo ithemba elikhulu kunabo bonke kude kube ngoko. Akukuva oku, uDaniyeli, ebeka ubomi bakhe esichengeni, wangena phambi kokumkani, waza wacela ukuba anikwe ixesha, ukuze akwazi ukubongoza kuThixo wakhe ukuba amtyhilele iphupha nokutyhilwa kwalo.

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> “Kulo sicelo ukumkani wavuma. ‘Waza uDaniyeli waya endlwini yakhe, wayazisa loo nto kuHananiya, kuMishayeli, nakuAzariya, amaqabane akhe.’ Bekunye bafuna ubulumko kuMthombo wokukhanya nolwazi. Ukholo lwabo lwalomelele ekuqondeni ukuba uThixo wayebabeke apho babekhona, ukuba babesenza umsebenzi waKhe yaye behlangabezana neemfuno zoxanduva. Ngamaxesha okudideka nawengozi babesoloko bebuyela kuYe befuna isikhokelo nokhuseleko, yaye Wayezibonakalisile eluncedo olusoloko lukhona. Ngoku, ngokuzithoba kwentliziyo, bazinikela kwakhona kuMgwebi womhlaba, becenga ukuba abanike ukuhlangulwa kweli xesha labo lentswelo ekhethekileyo. Kanjalo abazange bacele ilize. UThixo ababesikelele, ngoku wabasikelela nabo. UMoya weNkosi wehla phezu kwabo, yaye kuDaniyeli, ‘embonweni wobusuku,’ kwatyhilwa iphupha lokumkani nentsingiselo yalo.”

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Isenzo sokuqala sikaDaniyeli yaba kukubulela uThixo ngenxa yesityhilelo awayesinikwe. ‘Malibongwe igama likaThixo ngonaphakade kanaphakade,’ watsho ngovuyo; ‘kuba ubulumko namandla ngaweKhe: yaye Uyatshintsha amaxesha nezizini: Uyasusa ookumkani, amise ookumkani: Unika izilumko ubulumko, kwanabo banokuqonda abanike ulwazi: Utyhila izinto ezinzulu nezifihlakeleyo: Uyayazi into ekubumnyameni, nokukhanya kuhleli kuye. Ndiyakubulela, ndidumise Wena, O Wena Thixo woobawo bam, ondinike ubulumko namandla, waza wandazisa ngoku oko sakucelayo kuwe: kuba ngoku usazisile umcimbi wokumkani.’” Prophets and Kings, 493, 494.

Back to Articles