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# The Book of Daniel - Number One-Hundred and Seventy-Four

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisikhombisa Nane

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Ukuqonda Kweziprofetho Nezambulo ZobuNkulunkulu: Ukuqonda Umbono KaDaniyeli Nemithelela Yawo Ezinsukwini Zokugcina

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Njengoba sikhuluma ngempi yesithathu eyisithunywa, emelwe emavesini ethi ishumi nantathu kuya kweleshumi nanhlanu, sizozikhumbuza ngalokho okuholele kula mavesi. Esahlukweni seshumi, uDaniyeli wamukela umbono wakhe wokugcina, futhi ngokwenza lokho uchazwa njengoqonda kokubili imibono yesiprofetho yangaphakathi neyangaphandle. Igama lesiHeberu elithi “dabar,” elisho “izwi,” lihunyushwe ngokuthi “into.” Esahlukweni sesishiyagalolunye, lapho uGabriyeli efika ukuzokwenza uDaniyeli aqonde umbono wezinsuku eziyizinkulungwane ezimbili namakhulu amathathu, igama lesiHeberu elithi “dabar” lahunyushwa ngokuthi “indaba.”

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Yebo, kusathi ngisakhuluma ngomkhuleko, indoda uGabriyeli, engangiyibonile embonweni ekuqaleni, yandiza ngesivinini esikhulu, yangithinta ngesikhathi somnikelo wakusihlwa. Yangazisa, yakhuluma nami, yathi: O Daniyeli, sengiphumile manje ukuzokunika ukuhlakanipha nokuqonda. Ekuqaleni kokunxusa kwakho kwaphuma umyalo, mina sengifikile ukuzokukhombisa; ngokuba uthandwa kakhulu; ngalokho qonda lolu daba, ucabangele umbono. Daniyeli 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Lapho uGabriyeli etshela uDaniyeli ukuba “aqonde indaba, acabangele umbono,” igama lesiHeberu elithi “biyn” lahunyushwa ngokuthi “qonda” futhi nangokuthi “cabangela.” Leli gama lisho ukwehlukanisa engqondweni. UGabriyeli wazisa uDaniyeli ukuba enze ukwehlukanisa kwengqondo phakathi kwe- “dabar” elihunyushwe ngokuthi “indaba” kanye ne- “mareh”, elihunyushwe ngokuthi “umbono”. Ukuze aqonde incazelo uGabriyeli ayeyinikeza uDaniyeli mayelana nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu, uDaniyeli kwakufanele aqaphele umehluko phakathi kombono wesiprofetho omelelwe ngokuthi “indaba” kanye nombono wesiprofetho othi “mareh”. “Indaba”, okuyi- “dabar,” okusho izwi, imelela umugqa wangaphandle wesiprofetho, kanti umbono we- “mareh” umelela umugqa wangaphakathi wesiprofetho.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Esahlukweni seshumi sencwadi kaDaniyeli, iqiniso lokuqala elembulelwa umfundi wesiprofetho yilokhu: uDaniyeli umele abantu bakaNkulunkulu ezinsukwini zokugcina abaqonda kokubili imigqa yesiprofetho yangaphakathi neyangaphandle.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Ngomnyaka wesithathu kaKoresi inkosi yasePheresiya kwembulwa into kuDaniyeli, ogama lakhe lalibizwa ngokuthi uBelteshazari; futhi leyo nto yayiyiqiniso, kodwa isikhathi esimisiwe sasiside; wayiqonda leyo nto, futhi wayenokuqonda ngombono. Daniyeli 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

Le “nto,” yigama lesiHebheru elithi “dabar,” kanti “umbono” ungumbono we- “mareh.” Njengomprofethi, uDaniyeli umelela abantu bakaNkulunkulu bezinsuku zokugcina, ukugcwaliseka kwabo okuphelele okuyizinkulungwane eziyikhulu namashumi amane nane. Unyaka wesithathu kaKoresi ubeka uDaniyeli emgqeni wokulungiswa owaqala ngesikhathi sokuphela ngo-1989. Ngalezo “zinsuku,” ezimelela umlando ka-1989 kuze kube ngumthetho weSonto osuzofika e-United States, uDaniyeli wayelila amasonto amathathu. Emgqeni wokulungiswa wezinkulungwane eziyikhulu namashumi amane nane, isikhathi sokulila siphawula izinsuku ezintathu nengxenye lapho ofakazi ababili besAmbulo isahluko seshumi nanye befile emgwaqweni. Umgwaqo walelo dolobha elikhulu laseSodoma nelaseGibhithe, lapho neNkosi yethu yabethelwa khona, ubuye ube yisigodi sikaHezekeli samathambo omile afile.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Esahlukweni seshumi, uDaniyeli uguqulwa abe semfanekisweni kaKristu, futhi uthintwa kathathu ngaphambi kokuba uGabriyeli achaze umbono uDaniyeli awubona. Lowo mbono wakhipha ukwahlukana kwezigaba ezimbili zabakhulekeli. Ivangeli laphakade lihlala likhipha izigaba ezimbili zabakhulekeli. UDaniyeli wayemele isigaba sabakhulekeli esimelelwa njengabayizinkulungwane eziyikhulu namashumi amane nane, ngokuphambene nesigaba esabaleka ngokwesaba ngenxa yalowo mbono.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Ngaphambi kwesahluko seshumi uGabriyeli weza kuDaniyeli kathathu ukuba ahumushe umbono. Wahumusha imibono yezahluko zesikhombisa nesesishiyagalombili, eyayibonisa imibuso yesiprofetho seBhayibheli kokubili ekubonakaleni kwayo kwezombusazwe (isahluko sesikhombisa), nasekubonakaleni kwayo kwezenkolo (isahluko sesishiyagalombili). Khona-ke esahlukweni sesishiyagalolunye uGabriyeli wahumusha isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu. UGabriyeli ufika esahlukweni seshumi ukuze aqedele ukuhumusha okwase kushiywe kungakapheleli esahlukweni sesishiyagalolunye, futhi anike uDaniyeli ukuhumusha kombono owaveza lezi zigaba ezimbili zabakhulekeli. UGabriyeli uqale anike uDaniyeli isifinyezo esibanzi sombono evesini leshumi nane.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Manje sengize ukuze ngikuqondise ngalokho okuyokwehlela abantu bakho ezinsukwini zokugcina; ngokuba umbono usengowezinsuku eziningi. Daniyeli 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Umbono kaKristu, owakhiqiza izigaba ezimbili zabakhulekeli, umele lokho okuyokwehlela abantu bakaNkulunkulu ezinsukwini zokugcina. Ukuchazwa kwezahluko zesikhombisa nesesishiyagalombili kwakuyikuchazwa komlando owawumeleke ngokuvuka nokuwa kwemibuso yesiprofetho seBhayibheli, njengoba kuboniswe ngokulandelana yizilwane ezidla inyama nezilwane zendawo engcwele. Ukuchazwa kwesahluko sesishiyagalolunye kwakuyukwehlukaniswa okuningiliziwe kwezikhathi ezehlukene zesiprofetho ezazimeleke ngaphakathi kwesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu. Ngandlela-thile, umbono kaKristu okhazinyulisiwe esahlukweni seshumi wawumele lokho okuyokwehlela abantu bakaNkulunkulu ezinsukwini zokugcina. Ngaphambi kokuba uGabriyeli aqale ngalolu hlu oluningiliziwe lomlando, oluyikuchazwa kombono kaKristu okhazinyulisiwe, ukhumbuza uDaniyeli ukuthi useke wamtshela kakade uDaniyeli ukuthi lokho kuchazwa kumele ini.

> Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

> Wayesethi, Uyakwazi yini ukuthi ngizele ukuthini kuwe? Futhi manje ngizobuya ngiyokulwa nenkosana yasePheresiya; futhi lapho sengiphumile, bheka, inkosana yaseGrisi iyakuza. Daniyeli 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

UGabriyeli ukhumbuza uDaniyeli ukuthi wayetshele uDaniyeli evesini leshumi nane ukuthi wayeze ukuzwisa uDaniyeli lokho okuyokwenzeka kubantu bakaNkulunkulu ezinsukwini zokugcina, futhi wayelindele ukuba uDaniyeli abeke le nkulumo elandelayo yomlando wesiprofetho kulowo mongo. UDaniyeli wayefuna ukuqonda okuthile okuqondile kusukela ngosuku lokuqala aqala ngalo ukulila.

> Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

> Wasesethi kimi: Ungesabi, Daniyeli, ngokuba kusukela osukwini lokuqala owabeka ngalo inhliziyo yakho ekuqondeni, nasekuzithobeni phambi kukaNkulunkulu wakho, amazwi akho azwiwa; mina sengize ngenxa yamazwi akho. Kepha isikhulu sombuso wasePheresiya sangimelana izinsuku ezingamashumi amabili nanye; kodwa bheka, uMikayeli, omunye wezikhulu ezinkulu, weza ukungisiza; mina ngasala khona namakhosi asePheresiya. Daniyeli 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Ngemva kwamasonto amathathu kaDaniyeli okukhala, wabona umbono kaKristu, owawuhambisana ngokwesiprofetho nombono kaKristu uJohane ayewubonile esePhatmose.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> “Akekho omunye ngaphandle kweNdodana kaNkulunkulu owabonakala kuDaniyeli. Le ncazelo iyafana naleyo eyanikezwa nguJohane lapho uKristu embulwa kuye esiqhingini sasePhatmose. INkosi yethu manje iza nesinye isithunywa sasezulwini ukuze ifundise uDaniyeli ngalokho okuyokwenzeka ezinsukwini zokugcina. Lolu lwazi lwanikezwa uDaniyeli, futhi lwabhala ngokuphefumulelwa ngenxa yethu, thina esifikelwe yiziphetho zomhlaba.

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

> “Amaqiniso amakhulu embulwa nguMhlengi womhlaba angawabo labo abafuna iqiniso njengengcebo efihliweyo. UDaniyeli wayesekhulile ngeminyaka. Ukuphila kwakhe kwakudlule phakathi kokukhangwa yinkantolo yabahedeni, umqondo wakhe usindwa yizindaba zombuso omkhulu; nokho uyazihlukanisa kuzo zonke lezi zinto ukuze ahluphe umphefumulo wakhe phambi kukaNkulunkulu, afune ukwazi izinhloso zoPhezukonke. Kanti ngenxa yokuphendulwa kwezicelo zakhe zokunxusa, ukukhanya kwavela ezinkantolo zasezulwini kwaziswa labo ababeyakuphila ezinsukwini zokugcina. Ngakho-ke kufanele simfune uNkulunkulu ngokuzimisela okukhulu kangakanani, ukuze avule ukuqonda kwethu ukuba siqonde amaqiniso alethwe kithi evela eZulwini.”

> “‘And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “‘Mina, Daniyeli, ngabona umbono ngedwa; ngoba amadoda ayenami awawubonanga umbono; kodwa kwawela phezu kwawo ukuthuthumela okukhulu, aze abaleka ayozifihla…. Futhi akwasala mandla kimi; ngoba ubuhle bami baguquka kimi baba ukubola, futhi angagcinanga mandla.’ Siyoba njalo isipiliyoni sawo wonke umuntu ongcweliswe ngeqiniso. Lapho imibono yabo ngobukhulu, inkazimulo, nokuphelela kukaKristu icaca ngokwengeziwe, kulapho beyobona ngokusobala nakakhulu ubuthakathaka babo nokungapheleli kwabo. Ngeke babe nokuthambekela kokuzibiza ngokuthi banesimilo esingenasono; lokho okubonakale kulungile futhi kukuhle kubo ngokwabo, uma kuqhathaniswa nobumsulwa nenkazimulo kaKristu, kuyovela njengokuyinto engafanele futhi ebolayo kuphela. Kungaleso sikhathi lapho abantu behlukanisiwe noNkulunkulu, lapho benemibono engacacile neze ngoKristu, lapho bethi, ‘Anginasono; ngingcwelisiwe.’”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’

> “UGabriyeli wase ebonakala kumprofethi, wakhuluma naye kanje: ‘O Daniyeli, wena muntu othandwa kakhulu, qonda amazwi engiwakhuluma kuwe, ume uqonde; ngokuba manje ngithunyiwe kuwe. Kwathi esekhulume leli zwi kimi, ngema ngiqhaqhazela. Wayesethi kimi, Ungesabi, Daniyeli; ngokuba kusukela osukwini lokuqala owabeka ngalo inhliziyo yakho ekuqondeni nasekuzithobeni phambi kukaNkulunkulu wakho, amazwi akho azwakala, mina ngize ngenxa yamazwi akho.’”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> “Yeka inkazimulo enkulu eyaboniswa uDaniyeli yiSithunzi saseZulwini! Iyamduduza inceku yayo ethuthumelayo, futhi imqinisekisa ukuthi umkhuleko wakhe uzwakele ezulwini, nokuthi, ekuphenduleni leso sicelo esivuthayo, ingelosi uGabriyeli yathunyelwa ukuba ithinte inhliziyo yenkosi yasePheresiya. Inkosi yayimelene nemibono eyayilethwa nguMoya kaNkulunkulu phakathi nalawo masonto amathathu lapho uDaniyeli ezila ukudla futhi ekhuleka, kodwa iNkosana yaseZulwini, ingelosi enkulu, uMikhayeli, yathunyelwa ukuba iguqule inhliziyo yenkosi enenkani ukuze ithathe isinyathelo esiqondile sokuphendula umkhuleko kaDaniyeli.”

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Kwathi lapho esekhulume amazwi anjalo kimi, ngabhekisa ubuso bami emhlabathini, ngaba yisimungulu. Futhi bheka, owayenjengesimo samadodana abantu wathinta izindebe zami…. Wasesithi, O muntu othandekayo kakhulu, ungesabi; ukuthula makube kuwe; qina, yebo, qina. Kwathi lapho esekhulume kimi, ngaqina, ngathi, Inkosi yami mayikhulume; ngokuba ungiqinisile.’ Bukhulu kangaka ubukhazikhazi bobuNkulunkulu obambulelwa uDaniyeli, kangangokuba wayengenakukumela ukububonwa kwabo. Khona-ke isithunywa saseZulwini safihla ukukhanya kobukhona baso, savela kumprofethi ‘njengonjengesimo samadodana abantu.’ Ngamandla aso obunkulunkulu saqinisa lo muntu wobuqotho nowokukholwa, ukuze ezwe umlayezo awawuthunyelwe uNkulunkulu.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

> “UDaniyeli wayeyinceku ezinikele yoPhezukonke. Ukuphila kwakhe okude kwakugcwele izenzo ezinhle zenkonzo kuNkosi yakhe. Ubumsulwa besimilo sakhe, nokuthembeka kwakhe okungantengantengi, kulinganiswa kuphela ukuthobeka kwenhliziyo yakhe nokuzisola kwakhe phambi kukaNkulunkulu. Siyaphinda, Ukuphila kukaDaniyeli kungumfanekiso ophefumulelwe wokungcweliswa kweqiniso.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Okuhlangenwe nakho kukaDaniyeli esahlukweni seshumi kumele abantu bakaNkulunkulu ezinsukwini zokugcina, abathi, njengoDaniyeli noJohane, baqonde iSambulo sikaJesu Kristu. Isihluthulelo sokubeka uDaniyeli emlandweni wesiprofetho lapho okuhlangenwe nakho kwakhe kutholakala khona sisekelwe eqinisweni lokuthi wayesosizini, nokuthi uMikayeli wathunywa ekupheleni kwezinsuku ezingamashumi amabili nanye. Evesini lokuqala, uDaniyeli ubhala ukuthi wayenokuqonda kokubili imibono yangaphakathi neyangaphandle yesiprofetho. Ngaphambi kwezinsuku ezingamashumi amabili nanye uDaniyeli wayenokuqonda okungaphelele kwale mibono emibili, kodwa ngokuchazwa kukaGabriyeli, uDaniyeli wayiqonda ngokuphelele “into” kanye “nombono” njengezambulo ezehlukene.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “Kwathi njengoba isikhathi sokuvalwa kweminyaka engamashumi ayisikhombisa yokuthunjwa sasisondela, ingqondo kaDaniyeli yakhathazeka kakhulu ngeziprofetho zikaJeremiya. Wabona ukuthi isikhathi sesifikile lapho uNkulunkulu ayeyonika khona abantu bakhe abakhethiweyo esinye isivivinyo; futhi ngokuzila ukudla, ngokuzithoba, nangomkhuleko, wanxusa uNkulunkulu waseZulwini ngenxa ka-Israyeli, ngalawa mazwi: ‘O Nkosi, Nkulunkulu omkhulu nowesabekayo, ogcina isivumelwano nomusa kulabo abamthandayo, nakulabo abagcina imiyalo yakhe’; sonile, senza ububi, senza okukhohlakeleyo, sahlubuka, yebo, ngokuphambuka emithethweni yakho nasezahlulelweni zakho; futhi asilalelanga izinceku zakho abaprofethi, abakhuluma ngegama lakho emakhosini ethu, nakwizikhulu zethu, nakoyise bethu, nakubo bonke abantu bezwe.’

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Qaphelani la mazwi. UDaniyeli akamemezeli ukuthembeka kwakhe phambi kweNkosi. Esikhundleni sokuzisho emsulwa nengcwele, uzihlanganisa nalabo bakwa-Israyeli abayizoni ngempela. Ukuhlakanipha uNkulunkulu amupha khona kwakudlula kakhulu ukuhlakanipha kwabahlakaniphileyo baleli zwe, njengalokhu ukukhanya kwelanga elikhanya emazulwini emini enkulu kuqhakazile kunenkanyezi ebuthakathaka kunazo zonke. Nokho cabangani ngomkhuleko ophuma ezindebeni zalo muntu othandwe kangaka yiZulu. Ngokuzithoba okukhulu, ngezinyembezi, nangokudabuka kwenhliziyo, uyancenga ngenxa yakhe nangenxa yabantu bakhe. Uvulela uNkulunkulu umphefumulo wakhe, evuma ububi bakhe siqu, futhi evuma ubukhulu nobukhosi beNkosi.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> “Yeka ukushisekela okukhulu nokuvutha komoya okubonakala ezincengweni zakhe! Usondela kuNkulunkulu ngokwengeziwe nangokwengeziwe. Isandla sokukholwa selulwa saya phezulu ukuze sibambe izithembiso zoPhezukonke ezingaphuthumi neze. Umphefumulo wakhe ulwa ngosizi olukhulu. Futhi unobufakazi bokuthi umkhuleko wakhe uzwiwe. Uzwa ukuthi ukunqoba kungokwakhe. Uma thina njengabantu singakhuleka njengoba uDaniyeli akhuleka, silwe njengoba naye alwa, sithobisa imiphefumulo yethu phambi kukaNkulunkulu, besiyokubona izimpendulo eziphawulekayo ezicelweni zethu njengoba zanikezwa uDaniyeli. Yizwani ukuthi ulucindezela kanjani udaba lwakhe enkantolo yaseZulwini:”

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’

> “‘O Nkulunkulu wami, beka indlebe yakho, uzwe; vula amehlo akho, ubone amanxiwa ethu, nomuzi obizwe ngegama lakho; ngokuba asilethi ukunxusa kwethu phambi kwakho ngenxa yokulunga kwethu, kodwa ngenxa yesihe sakho esikhulu. O Nkosi, yizwa; O Nkosi, thethelela; O Nkosi, lalela wenze; ungalibali, ngenxa yakho uqobo, O Nkulunkulu wami; ngokuba umuzi wakho nabantu bakho babizwe ngegama lakho. Kwathi ngisakhuluma, ngithandaza, ngivuma isono sami nesono sabantu bakithi, … kwase kufika indoda uGabriyeli, engangiyibonile embonweni ekuqaleni, indiza masinyane, yangithinta ngesikhathi somnikelo wakusihlwa.’”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> “Kwathi umkhuleko kaDaniyeli usakhuphuka, ingelosi uGabriyeli yehla ngokushesha ivela emagcekeni asezulwini, izomtshela ukuthi ukunxusa kwakhe kuzwakele futhi kuphenduliwe. Le ngelosi enamandla ithunyiwe ukuba imnike ukuqonda nokuhlakanipha,—ukuvulela phambi kwakhe izimfihlakalo zezikhathi ezizayo. Ngaleyo ndlela, ngesikhathi efuna ngobuqotho ukwazi nokuqonda iqiniso, uDaniyeli walethwa ekuhlanganyeleni nesithunywa saseZulwini esimisiwe.”

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Umuntu kaNkulunkulu wayekhuleka, hhayi efuna ukuzindiza kwemizwa ejabulisayo, kodwa efuna ulwazi lwentando kaNkulunkulu. Futhi wayelufisa lolo lwazi, hhayi ngenxa yakhe kuphela, kodwa nangenxa yabantu bakhe. Umthwalo wakhe omkhulu wawungoka-Israyeli, ababengagcini, ngomqondo oqondile kakhulu, umthetho kaNkulunkulu. Uyavuma ukuthi zonke izinhlupheko zabo zibehlasele ngenxa yeziphambeko zabo kulowo mthetho ongcwele. Uthi, ‘Sonile, senze okubi kakhulu…. Ngokuba ngenxa yezono zethu nangenxa yobubi bawobaba bethu, iJerusalema nabantu bakho sebeyisihlamba kubo bonke abasizungezileyo.’ Base belahlekelwe yisimilo sabo esikhethekile, esingcwele, njengabantu bakaNkulunkulu abakhethiweyo. ‘Manje-ke, O Nkulunkulu wethu, yizwa umkhuleko wenceku yakho, nokuncenga kwayo, ubusukhanyisele ubuso bakho phezu kwendlu yakho engcwele eseyincithakalo.’ Inhliziyo kaDaniyeli iphendukela ngolangazelelo olukhulu endaweni engcwele kaNkulunkulu eseyincithakalo. Uyazi ukuthi ukuchuma kwayo kungabuyiselwa kuphela lapho u-Israyeli ephenduka eziphambekweni zakhe zomthetho kaNkulunkulu, abe othobekile, athembeke, alalele.”

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> “Ekuphenduleni isicelo sakhe, uDaniyeli akazange amukele kuphela ukukhanya neqiniso ayekudinga kakhulu yena nabantu bakhe, kodwa futhi nombono wezenzakalo ezinkulu zesikhathi esizayo, kuze kube sekufikeni koMhlengi wezwe. Labo abathi bangcwelisiwe, kuyilapho bengenalo uthando lokuhlola imiBhalo, noma lokulwa noNkulunkulu ngomkhuleko ukuze bathole ukuqonda okucacile kweqiniso leBhayibheli, abazi ukuthi kuyini ukungcweliswa kweqiniso.

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> “Bonke abakholwa ngenhliziyo izwi likaNkulunkulu bayolamba futhi bomela ulwazi lwentando yakhe. UNkulunkulu ungumsunguli weqiniso. Ukhanyisela ukuqonda okumnyama, anike ingqondo yomuntu amandla okubamba nokuqonda amaqiniso awembulile.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> “UDaniyeli wakhuluma noNkulunkulu. Izulu lavuleka phambi kwakhe. Kodwa izihlonipho eziphakeme aziphiwa zaziyisithelo sokuzithoba nokufuna ngenkuthalo enkulu. Akazange acabange, njengoba benza abaningi namuhla, ukuthi akunandaba ukuthi sikholwani, uma nje sithembekile, futhi sithanda uJesu. Uthando lweqiniso ngoJesu luyoholela ekuphenyeni okusondele kakhulu nangokuzimisela okukhulu mayelana nokuthi liyini iqiniso. UKristu wakhuleka ukuba abafundi bakhe bangcweliswe ngeqiniso. Lowo ovila kakhulu ukuba enze ukufuna iqiniso ngokukhathazeka nangomthandazo, uyoshiywa ukuba amukele amaphutha ayakuba ukubhujiswa komphefumulo wakhe.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> “Ngesikhathi sokuvakasha kukaGabriyeli, umprofethi uDaniyeli wayengakwazi ukwamukela eminye imfundiso; kodwa eminyakeni embalwa kamuva, efisa ukwazi kabanzi ngezindaba ezazingakachazwa ngokugcwele, waphinde wazimisela ukufuna ukukhanya nokuhlakanipha kuNkulunkulu. ‘Ngalezo zinsuku mina Daniyeli ngangilila amasonto amathathu apheleleyo. Angidlanga sinkwa esimnandi, akungenanga nyama newayini emlonyeni wami, futhi angizigcobanga neze…. Khona ngaphakamisa amehlo ami, ngabheka, bheka, kwakukhona umuntu othile embethe ilineni, okhalo lwakhe luboshwe ngegolide elicolekileyo lase-Ufazi. Umzimba wakhe wawunjengeberile, nobuso bakhe bunjengokubonakala kombani, namehlo akhe enjengezibani zomlilo, izingalo zakhe nezinyawo zakhe zifana nethusi elicwebezelisiwe ngombala, nezwi lamazwi akhe linjengezwi lesixuku.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Akekho ongaphansi kunoNdodana kaNkulunkulu uqobo owabonakala kuDaniyeli. Le ncazelo iyafana naleyo eyanikwa uJohane lapho uKristu embulwa kuye esiqhingini sasePhatmose. INkosi yethu manje iza kanye nesinye isithunywa sasezulwini ukuze ifundise uDaniyeli lokho okwakuzokwenzeka ezinsukwini zokugcina. Lolu lwazi lwanikwa uDaniyeli futhi lwabhalwa ngokuphefumulelwa ngenxa yethu esesifikelwe yiziphetho zomhlaba.” Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Ukuhumusha uGabriyeli, “isithunywa sezulu esithunyiwe,” ayekuletha kuDaniyeli kwakuyikupheleliswa kokuhumusha ayeseqalile ukukunikeza uDaniyeli esahlukweni sesishiyagalolunye. Indlela yokusebenza ethi “umugqa phezu komugqa,” ifuna ukuba sihlanganise ndawonye ukuhumusha kanye nezimo ezihambisanayo zazo zombili izahluko zesishiyagalolunye neseshumi, ukuze sahlukanise ngokufanele umfanekiso wesiprofetho. Kulokhu kuhumusha yilapho imibono yemifula i-Ulai neHiddekel ihlangana khona.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

UDaniyeli wayeqondile ezincwadini zikaJeremiya nezikaMose ukuthi ukukhululwa kwabantu bakaNkulunkulu kwase kusondele. Ngokwenza kanjalo, uDaniyeli umelela abantu bakaNkulunkulu bezinsuku zokugcina abaqonda ukuthi ukukhululwa kokugcina kwabantu bakaNkulunkulu kwase kusondele. Labo bantu bezinsuku zokugcina bayokwazi ukuthi bahlakazekile ngokomoya, njengoba kumelwe nguDaniyeli owayesakazelwe ebugqilini bokuthunjwa kweminyaka engamashumi ayisikhombisa eBabiloni. Khona-ke bayokuqonda ukuthi bona, njengoDaniyeli, kumelwe babonakalise impendulo esimweni sabo sokuhlakazeka evumelana nekhambi elimelwe “izikhathi eziyisikhombisa” zesahluko samashumi amabili nesithupha sikaLevitikusi.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Lapho isipiliyoni sokuthobeka esimelelwa nguDaniyeli, esifunwa yikhambi elibekwe kuLevitikusi amashumi amabili nesithupha, sibonakaliswa ezinsukwini zokugcina, abantu bakaNkulunkulu bezinsuku zokugcina bayobe sebekade bekhala isikhathi esithile esiqondile. Leso sikhathi siphetha lapho uMikayeli ingelosi enkulu ehla.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

> Niyakubhubha phakathi kwezizwe, nezwe lezitha zenu liyakunidla. Labo abasele kini bayakuncipha ngenxa yobubi babo emazweni ezitha zenu; futhi bayakuncipha kanye nabo ngenxa yobubi bobaba babo. Uma bevuma ububi babo, nobubi bobaba babo, kanye nesiphambeko sabo abasonile kimi ngaso, nokuthi bahambe ngokuphikisana nami; nokuthi nami ngahamba ngokuphikisana nabo, ngabangenisa ezweni lezitha zabo; uma-ke izinhliziyo zabo ezingasokile zithobeka, bese bemukela isijeziso sobubi babo: khona ngiyakukhumbula isivumelwano sami noJakobe, futhi nesivumelwano sami no-Isaka, nesivumelwano sami no-Abrahama ngiyakusikhumbula; futhi ngiyakulikhumbula izwe. Izwe nalo liyakushiywa yibo, lijabulele amasabatha alo, ngesikhathi lisala liyincithakalo ngaphandle kwabo; nabo bayakwamukela isijeziso sobubi babo, ngoba, yebo ngoba badelela izahlulelo zami, nangenxa yokuthi umphefumulo wabo wanenge imithetho yami. Kodwa nokho kukho konke lokho, lapho besesezweni lezitha zabo, angiyikubalahla, futhi angiyikubanenga, ukuba ngibabhubhise ngokuphelele, nokwephula isivumelwano sami nabo; ngokuba mina nginguJehova uNkulunkulu wabo. Kepha ngenxa yabo ngiyakukhumbula isivumelwano sokhokho babo, engabakhipha ezweni laseGibithe phambi kwezizwe, ukuze ngibe nguNkulunkulu wabo: mina nginguJehova. Levitikusi 26:38–45.

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