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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisithupha Nesishiyagalolunye

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Ukuqaqa Imicu Yesiprofetho: Ukuqonda Uphawu “Lwenqaba” kuDaniyeli

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Ivesi yeshumi, yesahluko seshumi nanye sikaDaniyeli, ihlanganisa umlayezo wangaphakathi nowangaphandle ngegama elithi “inqaba.” Ukuxhumana ekwenzayo nesiprofetho seminyaka engamashumi ayisithupha nanhlanu sika-Isaya, kukhomba “inqaba” yesiprofetho sangaphandle njengeRussia, kanye “nenqaba” yangaphakathi yethempeli uKristu alimisayo phakathi kwalowo mlando ofanayo. Inqaba yangaphandle, esesivesini samashumi amathathu nanye, ikhonjwa ngokuthi “indawo engcwele yamandla,” imele inkosi yasemhlabeni noma umbuso. Inqaba yangaphakathi, noma indawo engcwele yangaphakathi yamandla, iyithempeli isiThunywa seSivumelwano esilimisayo ngeminyaka engamashumi amane nesithupha.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Endaweni Engcwele Kakhulu yalelo thempeli (inqaba), uNkulunkulu uhlezi ezindaweni zasezulwini.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Encwadini kaDaniyeli amagama amabili esiHebheru womabili ahunyushwa ngokuthi “ingcwele.” Elinye ngu-“miqdash,” kanti elinye ngu-“qodesh.” “Miqdash” lingamela ingcwele yabahedeni, noma ingcwele kaNkulunkulu, noma ngisho inqaba. “Qodesh” lisetshenziswa kuphela ukumela ingcwele kaNkulunkulu eBhayibhelini. “Ingcwele” (miqdash) yamandla (inqaba), evesini lamashumi amathathu nanye esahlukweni seshumi nanye sikaDaniyeli, ihunyushwa ngokuthi “ingcwele yamandla”, futhi igama lesiHebheru elihunyushwe lapho ngokuthi ingcwele ngu-“miqdash” elimelela iDolobha laseRoma, eliwuphawu lwamandla obuRoma emlandweni wakho kokubili iRoma yabahedeni neRoma yobupapa. UDaniyeli wawasebenzisa la magama amabili esiHebheru ngendlela eqapheleke kakhulu. Emavesini ayinsika emaphakathi yobu-Adventist, sithola igama elithi “ingcwele”.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ngase ngizwa ongcwele oyedwa ekhuluma, kwase kuthi omunye ongcwele kulowo ongcwele othile owayekhuluma: Kuyakuba isikhathi esingakanani umbono mayelana nomhlatshelo wemihla ngemihla, nesiphambeko sencithakalo, ukuba kokubili indawo engcwele kanye nebutho kunikelwe ukuba kunyathelwe phansi? Wayesethi kimi: Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa. Daniyeli 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Igama lesiHebheru elihunyushwe ngokuthi “indawo engcwele,” kuwo womabili la mavesi, lingu “qodesh,” futhi lisetshenziswa kuphela ukumela indawo engcwele kaNkulunkulu. Evesini leshumi nanye, elikhomba iRoma yobuqaba, futhi ngokukhethekile ithempeli lasePantheon eDolobheni laseRoma, sithola igama elithi “indawo engcwele”, kodwa kulelo vesi yigama lesiHebheru elithi “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Yebo, wazikhulisa waze wafinyelela ngisho enkosini yebutho, futhi ngenxa yakhe umnikelo wemihla ngemihla wasuswa, nendawo yendlu yakhe engcwele yadilizwa. Daniyeli 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Ithempele lamandla” evesini lamashumi amathathu nanye kuDaniyeli ishumi nanye yigama lesiHeberu elithi “miqdash,” futhi livela lihlotshaniswa negama lesiHeberu elihunyushwa ngokuthi “inqaba” emavesini esikhombisa neshumi esahlukweni seshumi nanye. Evesini lesikhombisa inkosi yaseningizimu yangena ngqo emzini waseRoma futhi yathumba inkosi yasenyakatho, ngokuba yangena enqabeni yayo; kodwa evesini leshumi, inkosi yasenyakatho yakhuphukela kuphela “ku” “nqaba,” ngokuba yema emngceleni wombuso wayo neGibhithe. Kusemngceleni waseRafiya lapho ivesi elilandelayo lalizokhuluma khona. “Ithempele lamandla” evesini lamashumi amathathu nanye liyilo “miqdash,” “lenqaba”.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Impi yasemngceleni eRaphia ifanekisa impi yasemngceleni e-Ukraine. Lowo mlando ongokwesiprofetho uyabonakala lapho kuqondwa ukuthi “ikhanda” lingumbuso noma inkosi; liyinqaba yamandla ayo, kodwa isiprofetho sikhuluma ngeqiniso langaphakathi nangeqiniso langaphandle. “Indawo engcwele yamandla” yomugqa wangaphandle imelelwa yindawo engcwele ethi “miqdash,” kanti indawo engcwele yamandla yomugqa wangaphakathi imelelwa yindawo engcwele ethi “qodesh.”

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

U-1844 kuya ku-1863 umelela umugqa womlando wesiprofetho oveza ukubekwa uphawu kwabazinkulungwane eziyikhulu namashumi amane nane. Iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokuhlakazeka eyamelana nombuso wasenyakatho yaphela ngo-1798, kanti lowo mugqa ofanayo weminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili omelene nombuso waseningizimu waphela ngo-1844. Le migqa emibili imelela imvelo ephansi yesintu nemvelo ephakeme yesintu. Imvelo ephansi, emelwe umbuso wasenyakatho, ingumzimba, kanti imvelo ephakeme iyinhloko. Inhloko iyinhloko-dolobha yombuso, futhi iyinkosi. Kulo mfanekiso uKristu wakhetha uJuda, umbuso waseningizimu, ukuba abeke igama Lakhe kuwo, futhi inhloko-dolobha yiJerusalema. IJerusalema yilapho kukhona khona indlu engcwele yeqiniso yamandla, futhi kuleyo ndlu engcwele kunegumbi lesihlalo sobukhosi lenkosi, okuyiyo inhloko.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha zaziyiqiniso lokugcina lokubekwa uphawu ngo-1856, elalihloselwe ukunika amandla ibhanela ukuba liqede umsebenzi. Kusukela ngo-1844 kuya ku-1863, uKristu wayehlose ukuhlanganisa ubuNkulunkulu baKhe nobuntu kuze kube phakade, kodwa ubuntu bahlubuka.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Wayengakwazi ukuguqula imvelo yomuntu ephansi ngaleso sikhathi, ngoba lokho kwenzeka ekubuyeni kwaKhe kwesibili. Khona-ke Uyoguqula imvelo yomuntu ephakeme ibe semfanekisweni waKhe, ngokuhlanganisa inhloko yesintu nenhloko yoBunkulunkulu. Inhloko yayiyinhloko-dolobha yombuso. Inhloko yayiyinkosi, futhi lapho uKristu enza ukuguqulwa kokuhlangana koBunkulunkulu nobuntu, Uhlanganisa inhloko yakho kokubili ubuntu noBunkulunkulu ethempelini eliseJerusalema eNdaweni eNgcwelengcwele kunazo zonke, lapho uKristu ehlezi khona noYise.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Onqobayo ngiyakumnika ukuba ahlale nami esihlalweni sami sobukhosi, njengalokhu nami nganqoba, ngase ngihlala noBaba esihlalweni sakhe sobukhosi. Onendlebe makezwe lokho uMoya akushoyo emabandleni. IsAmbulo 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

UKristu uthembisa ukuthi labo (abaseLawodikeya), abanqoba njengoba Yena anqoba (bese beba ngabaseFiladelfiya), bayakuhlaliswa kanye Naye ezindaweni zasezulwini.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> awasebenzisa kuKristu, lapho emvusa kwabafileyo, wamhlalisa ngakwesokunene sakhe ezindaweni zasezulwini, … futhi wasivusa kanye naye, wasihlalisa kanye naye ezindaweni zasezulwini kuKristu Jesu. Efesu 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Ukuhlanganiswa kwezinduku ezimbili zikaHezekeli (ubuntu noBunkulunkulu) kufezwa endaweni engcwele kaNkulunkulu yamandla (qodesh), ngaso kanye leso sikhathi lapho inqaba yamandla (miqdash) ikhonjwa njengesihluthulelo sesiprofetho esixhumanisa yomibili imigqa yangaphakathi neyangaphandle yesiprofetho uGabriyeli afika ukuze enze uDaniyeli aqonde ngokuphathelene nalokho okwakuyokwehlela abantu bakaNkulunkulu ngesikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane. UKristu wayefisa ukufeza lo msebenzi emlandweni wamaMillerite, kodwa umsebenzi waphazanyiswa ukuvukela kuka-1863, nokho umlando ka-1844 kuya ku-1863 usalokhu umi njengomugqa obonisa lowo msebenzi owazanywa.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Ivesi yeshumi kaDaniyeli isahluko seshumi nanye iqukethe isihluthulelo sokuqonda umlayezo wangaphakathi nowangaphandle wamavesi eshumi nanye kuya kweleshumi nanhlanu, owangena emlandweni wethu wesiprofetho ngowe-2014. Ivesi yeshumi likhomba u-1989, okuyisikhathi sokuphela enhlanganweni yenguquko yabayizinkulungwane eziyikhulu namashumi amane nane, kodwa futhi liqukethe isihluthulelo esivumela ukuba u-2014 uqashelwe njengophawu lomgwaqo emlandweni wokubekwa uphawu.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Ngomhlaka 22 Okthoba 1844, isiThunywa seSivumelwano safika ngokuzumayo ethempelini esasizakhele lona. Lolo phawu lwendlela lufanekisa umhla ka-11 Septhemba 2001 lapho ingelosi yesithathu yafika futhi, nophondo lwesikhombisa lwaqala futhi ukukhala. Khona-ke umlando ka-1840 kuya ku-1844 nawo kwakufanele uphindwe, ngoba ingelosi eyehla ngomhlaka 11 Agasti 1840 yayingeyena omunye ngaphandle kukaJesu Kristu, futhi umsebenzi waYo kwakuwukukhanyisela umhlaba ngenkazimulo yaYo.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 kuya ku-1844 futhi kumela nesikhathi esisuka kuSepthemba 11, 2001 kuya emthethweni weSonto osuzayo maduze, njengoba no-1844 kuya ku-1863 kumela uSepthemba 11, 2001 kuya emthethweni weSonto osuzayo maduze. USister White ufanisa umlando ka-1844 nomlando wesiphambano, futhi isiphambano simela ukwahlukaniswa kwemilando emibili yeminyaka emithathu nengxenye, yomibili ehambisana omunye nomunye. Isiphambano simisa ukuthi umlando owandulelayo oqala ngo-1840 uphele ngo-1844, kanye nomlando olandelayo kuze kube ngu-1863, kuyimilando emibili ehambisanayo, yomibili emele isikhathi sokubekwa uphawu.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Umugqa wokuqala osuka ku-1840 kuya ku-1844 umelela ukunqoba kwama-Adventist aseFiladelfiya; omunye umugqa osuka ku-1844 kuya ku-1863 umelela ukwehluleka kwama-Adventist aseLawodikeya. Zombili lezi zigaba zivezwa kuDaniyeli isahluko seshumi, ngoba uDaniyeli, omelela izintombi ezihlakaniphileyo ezinqobayo ngesikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane, wabona umbono, kodwa labo ababenaye babaleka embonweni.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; 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 colour to polished brass, and the voice of his words like the voice of a multitude. 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. Daniel 10:4–7.

> Ngosuku lwamashumi amabili nane lwenyanga yokuqala, lapho ngangiseceleni komfula omkhulu, onguHidekeli; ngase ngiphakamisa amehlo ami, ngabheka; bheka, nanko umuntu othile embethe ilineni, okhalweni lwakhe eboshwe ngegolide elicolekileyo lase-Ufazi. Umzimba wakhe wawunjengeberile, nobuso bakhe bunjengokubonakala kombani, namehlo akhe enjengezibani zomlilo, nezingalo zakhe nezinyawo zakhe zifana ngethusi eliphucuziweyo ngombala, nezwi lamazwi akhe linjengezwi lesixuku. Mina Daniyeli ngedwa ngabona lo mbono; ngoba amadoda ayenami awazange awubone lo mbono; kepha kwehlela phezu kwawo ukuthuthumela okukhulu, aze abaleka ayocasha. Daniyeli 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Esahlukweni sesikhombisa sikaDaniyeli, emva kokuba uDaniyeli esebonile umbono wezilwane ezidla inyama, uGabriyeli wafika ukuzochaza lowo mbono.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Mina Daniyeli ngadabuka emoyeni wami phakathi komzimba wami, futhi imibono yekhanda lami yangikhathaza. Ngasondela komunye walabo ababemi eduze, ngambuza iqiniso lakho konke lokhu. Wayesengitshela, wangazisa incazelo yalezo zinto. Daniyeli 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Esahlukweni sesishiyagalombili sikaDaniyeli, ngemva kokuba uDaniyeli esebonile umbono wezilwane zethempeli, uGabriyeli wafika ezokuchaza lowo mbono.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Kwathi-ke, lapho mina, yebo mina Daniyeli, sengiwubonile umbono, ngafuna incazelo yawo; bheka, kwema phambi kwami okwafana nokubukeka komuntu. Ngase ngizwa izwi lomuntu phakathi kwezindonga zomfula i-Ulai, elamemeza lathi: Gabriele, yenza lo muntu aqonde umbono. Daniyeli 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Esahlukweni sesishiyagalolunye sikaDaniyeli, emva kokuba uDaniyeli eseqondile inani leminyaka elakhonjiswa nguJeremiya futhi lavezwa emibhalweni kaMose njengesiqalekiso nanjengesifungo sikaNkulunkulu, uGabriyeli weza ukuzochaza umbono.

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

> Kuthe mina ngisakhuluma, ngithandaza, ngivuma isono sami nesono sabantu bakithi u-Israyeli, futhi ngethula ukunxusa kwami phambi kukaJehova uNkulunkulu wami ngenxa yentaba engcwele kaNkulunkulu wami; yebo, kuthe mina ngisakhuluma ngomkhuleko, nango uGabriyeli, leyo ndoda engangiyibonile embonweni ekuqaleni, eza kimi indiza ngesivinini esikhulu, yangithinta ngesikhathi somnikelo wakusihlwa. Wangazisa, wakhuluma nami, wathi: O Daniyeli, sengiphumile manje ukuba ngikunike ukuhlakanipha nokuqonda. Daniyeli 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Ngakho-ke, ngofakazi abathathu, bonke abavela encwadini kaDaniyeli, lapho uGabriyeli ethi kuDaniyeli esahlukweni seshumi, uze ukuze enze uDaniyeli aqonde okuzokwehlela abantu bakaNkulunkulu ezinsukwini zokugcina, uGabriyeli uchaza “marah” yobulili besifazane, umbono oyimbangela owabonwa nguDaniyeli nalapho elinye iqembu labaleka kuwo.

> 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 ngize ukukwazisa lokho okuyakwenzeka kubantu bakini ezinsukwini zokugcina; ngokuba umbono usaqondene nezinsuku eziningi. Daniyeli 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Umbono uDaniyeli ayewubonile owabangela ukwahlukaniswa phakathi kwamakholwa, kwakungumbono wokubonakala kukaKristu, umbono weminyaka eyizinkulungwane ezimbili namakhulu amathathu, kodwa wawuyinkulumo yowesifazane yalowo mbono. Kwakungukuqonda kombono wokubonakala kukaKristu kungazelelwe njengoMthunywa weSivumelwano okwaguqula uDaniyeli (nalabo abamelwe nguDaniyeli), waba semfanekisweni kaKristu. Lokho “okwehlela abantu bakaNkulunkulu ezinsukwini zokugcina” kumelwe ngumlando wamaMillerite kusukela ngo-1840 kuya ku-1844, futhi futhi ngamaMillerite kusukela ngo-1844 kuya ku-1863. Isigaba esisodwa siyawubalekela umbono ngokuvukela, kanti esinye isigaba silandela uKristu ngokukholwa singene eNdaweni eNgcwelengcwele, ukuze sihlaliswe kanye Naye ezindaweni zasezulwini.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Kepha lapho uGabriyeli ehumusha umbono lapho abantu bakaNkulunkulu bezinsuku zokugcina beguqulwa babe semfanekisweni kaKristu, ubeka obala umlando wangaphandle womhlaba. Umbono kaDaniyeli ngoKristu wahunyushwa nguGabriyeli njengomlando wangaphandle wesikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane nane. Lapho kufinyelelwa emlandweni kaSepthemba 11, 2001, encazelweni kaGabriyeli, umlando ogcizelelwa njengowandulela umthetho weSonto wevesi leshumi nesithupha, uqashelwa kuphela ngesihluthulelo sokuqonda esimelelwe “njengenqaba” evesini leshumi. NgoSepthemba 11, 2001 umphumela wawo wonke umbono waqala ukwembuleka njengamasondo phakathi kwamasondo.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Izwi leNkosi lafika kimi, lathi: Ndodana yomuntu, siyini leso saga eninaso ezweni lakwa-Israyeli, nithi, Izinsuku ziyelulwa, nombono wonke uyaphela? Ngakho-ke batshele uthi: Isho kanje iNkosi uJehova: Ngiyakwenza lesi saga siphele, bangabe besasisebenzisa njengesaga kwa-Israyeli; kepha yisho kubo uthi, Izinsuku seziseduze, nomphumela wombono wonke. Ngokuba akusayikuba khona futhi umbono oyize noma ukubhula okuthophayo phakathi kwendlu yakwa-Israyeli. Ngokuba mina nginguJehova: ngizokhuluma, nezwi engiyakulikhuluma liyakwenzeka; alisayikuelulwa futhi; ngokuba ezinsukwini zenu, nina ndlu enokuvukela, ngiyakusho izwi, ngilenze, isho iNkosi uJehova. Izwi leNkosi lafika kimi futhi, lathi: Ndodana yomuntu, bheka, abendlu yakwa-Israyeli bathi, Umbono awubonayo ungowezinsuku eziningi ezizayo, futhi uprofetha ngezikhathi ezikude. Ngakho-ke yisho kubo uthi: Isho kanje iNkosi uJehova: Akusayikuelulwa nelilodwa lamazwi ami; kodwa izwi engilishilo liyakwenziwa, isho iNkosi uJehova. Hezekeli 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Kuzo zonke izondo zesiprofetho ezizungezayo ngaphakathi kwezinye izondo zesiprofetho kulowo mlando, kunesondo elilodwa ugqozi olwazise abafundi besiprofetho bezinsuku zokugcina ukuthi yilo isondo okuyonqunywa ngalo isiphetho sabo saphakade. Umugqa phezu komugqa, leso sondo kumelwe futhi sibe ngumbono uDaniyeli awubona owamguqula waba semfanekisweni kaKristu, ngokuba lowo ngumbono okhomba okwenzekayo kubantu bakaNkulunkulu ezinsukwini zokugcina.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “INkosi ingibonisile ngokusobala ukuthi umfanekiso wesilo uzokwakhiwa ngaphambi kokuba isikhathi somusa sivalwe; ngoba uyoba yisivivinyo esikhulu sabantu bakaNkulunkulu, okuyothi ngaso kunqunywe isiphetho sabo saphakade. Isimo sakho siyisiphithiphithi esinjalo sokungahambisani kangangokuthi bambalwa kuphela abayokhohliswa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “KuSambulo 13 lesi sihloko sethulwa ngokusobala; [KuSambulo 13:11–17, kucashuniwe].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Lesi yisivivinyo abantu bakaNkulunkulu okumelwe babe naso ngaphambi kokuba babekwe uphawu. Bonke abafakazele ukwethembeka kwabo kuNkulunkulu ngokugcina umthetho waKhe, nangokwenqaba ukwamukela isabatha esingesona eseqiniso, bayakuma ngaphansi kwesibhengezo seNkosi uNkulunkulu uJehova, futhi bayakwemukela uphawu lukaNkulunkulu ophilayo. Labo abayekela iqiniso elivela ezulwini futhi bamukele isabatha leSonto, bayakwamukela uphawu lwesilo.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Isivivinyo esihlonzwa njengesivivinyo somfanekiso wesilo sinezingxenye ezimbili. Siyisivivinyo esifuna ukuthi umfundi wesiprofetho aqaphele ukuthuthuka komfanekiso wesilo, okuwukuhlangana kwebandla nombuso e-United States ngaphambi komthetho weSonto. Futhi siyisivivinyo esiveza kungaba umfanekiso wesilo noma umfanekiso kaKristu ngaphakathi kwalabo abamelelwa nguDaniyeli noma kulabo ababaleka. Ukwehlukana kusekelwe ekutheni lezo zintombi “ziyalubona yini lolu bono olukhulu,” njengoba kwenza uDaniyeli, noma ukuthi ziyabaleka yini kulo mbono. Isihluthulelo sokulubona lolo bono olukhulu simelelwa yigama elithi “inqaba.”

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Ingelosi enamandla eyala uJohane yayingengomunye ngaphandle kukaJesu Kristu. Ukubeka unyawo Lwakhe lokunene phezu kolwandle, nolwesobunxele phezu komhlabathi owomile, kubonisa ingxenye ayenzayo ezigcawini zokugcina zempikiswano enkulu noSathane. Lesi simo simelela amandla Akhe aphakeme kunawo wonke negunya Lakhe phezu komhlaba wonke. Impikiswano yayisiye yaqina kakhulu futhi yaba nokuqina okukhulu kakhulu kusukela esikhathini kuya esikhathini, futhi iyoqhubeka injalo kuze kube yizigcawu zokugcina lapho ukusebenza okunobuqili kwamandla obumnyama kuyofinyelela esicongweni sawo. USathane, emunye nabantu ababi, uyokhohlisa umhlaba wonke namabandla angalamukeli uthando lweqiniso. Kodwa ingelosi enamandla ifuna ukulalelwa. Imemeza ngezwi elikhulu. Iyobonakalisa amandla negunya lezwi Layo kulabo abazihlanganise noSathane ukuze bamelane neqiniso.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Emva kokuba le midumo eyisikhombisa ikhiphe amazwi ayo, umyalo uza kuJohane njengakuDaniyeli maqondana nencwadi encane: ‘Vala ngophawu lezo zinto ezakhulunywa yileyo midumo eyisikhombisa.’ Lezi zihlobene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo. UDaniyeli uyakuma esabelweni sakhe ekupheleni kwezinsuku. UJohane ubona incwadi encane isivuliwe. Khona-ke iziprofetho zikaDaniyeli zithola indawo yazo efaneleyo emilayezweni yezingelosi zokuqala, zesibili, neyesithathu ezazizakunikwa izwe. Ukuvulwa kwencwadi encane kwakuyisigijimi esiphathelene nesikhathi.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Izincwadi zikaDaniyeli neSambulo ziyinto eyodwa. Enye iyisiprofetho, enye iyisambulo; enye iyincwadi ebekwe uphawu, enye iyincwadi evuliwe. UJohane wezwa izimfihlakalo ezakhulunywa yizulu elidumayo, kodwa wayalwa ukuba angazibhali.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ukukhanya okukhethekile okwaphathwa uJohane okwavezwa ngezulu elidumayo eliyisikhombisa kwakuyisichasiselo semicimbi eyayizokwenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili.” The Seventh-day Adventist Bible Commentary, umqulu 7, 971.

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