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# The Book of Daniel - Number Fifty-Three

Incwadi kaDaniyeli - Inombolo Yamashumi Amahlanu Nantathu

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Imibono Yesiprofetho Yembuliwe: Ukuqonda Izinsuku Zokugcina Ngokuhlangenwe Nakho KukaDaniyeli

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Bonke abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunangezinsuku ababephila kuzo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Ngamunye wabaprofethi basendulo wakhuluma kancane kakhulu ngenxa yesikhathi sabo kunangenxa yesethu, ukuze ukuprofetha kwabo kusebenze kithi. ‘Kepha konke lokhu kwabehlela bona ukuba kube yizibonelo; futhi kwabhalelwa ukuxwayisa thina, esehlelwe yiziphetho zomhlaba.’ 1 Korinte 10:11. ‘Abazange bazikhonze bona uqobo lwabo, kodwa bakhonza thina ngalezo zinto esenizibikelwe manje yilabo abanishumayezele ivangeli ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto nezingelosi ezifisa ukuzibuka.’ 1 Petru 1:12”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “IBhayibheli iqoqe futhi yahlanganisa ndawonye ingcebo yayo ngenxa yalesi sizukulwane sokugcina. Zonke izehlakalo ezinkulu nezinto ezisindayo ezenzakala emlandweni weTestamente Elidala bezilokhu ziphindaphindeka, futhi zisaphindaphindeka, ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

UDaniyeli umelela abantu bakaNkulunkulu, okungukuthi labo okuthi ezinsukwini zokugcina bathole ngeZwi lesiprofetho ukuthi baye bahlakazeka. Lapho bevuselwa kulokho kuyiqiniso, kuyadingeka kubo ukuba bagcwalise umkhuleko kaLevitikusi isahluko samashumi amabili nesithupha, kanye nomkhuleko wokuba baqonde imfihlo yokugcina yesiprofetho evulwa uphawu lwayo ngaphambi nje kokuba umusa wokuhlolwa uvalwe, njengoba kumelweke ngomkhuleko kaDaniyeli esahlukweni sesibili. Uma, futhi lapho, bengena kulokho okwabakhona kuDaniyeli, ingelosi uGabriyeli iyobathinta, ibazise, futhi ikhulume nabo, ngenhloso yokubanika “ikhono nokuqonda.” Abahlakaniphileyo yilabo “abaqondayo” “ukwanda kolwazi” lapho imfihlo yesiprofetho ivulwa uphawu lwayo.

> 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 shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Wangazisa, wakhuluma nami, wathi: O Daniyeli, sengiphumile manje ukuze ngikunike ukuhlakanipha nokuqonda. Ekuqaleni kokunxusa kwakho kwaphuma umyalo, mina sengifikile ukuzokukhombisa; ngokuba uthandwa kakhulu. Ngakho-ke qonda lolu daba, ucabange ngalo umbono. Daniyeli 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Umbono uDaniyeli atshelwa ukuba awuqaphele ungumbono “mareh” wokubonakala. UGabriyeli wayengakaqedi umsebenzi ayewunikiwe esahlukweni sesishiyagalombili ngesikhathi etshelwa ukuba enze uDaniyeli aqonde umbono “mareh”. Esahlukweni sesishiyagalolunye ubuyile ukuze aqedele incazelo. Esahlukweni sesishiyagalolunye, uDaniyeli akasahlali esikhathini sombuso waseBhabhiloni, kodwa usemlandweni wombuso wamaMede namaPheresiya.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Lapho uGabriyeli eyala uDaniyeli ukuba “aqonde le ndaba,” nokuba “acabangele umbono,” usuke ekhomba inqubo yokwehlukanisa engqondweni afuna uDaniyeli ayisebenzise. Amagama ahunyushwe ngokuthi “qonda” nathi “cabangele” ayigama elifanayo lesiHeberu. Lelo gama ngu-“biyn,” futhi lisho ukuhlukanisa engqondweni. Igama lesiHeberu elihunyushwe ngokuthi “indaba,” ngu-“dabar,” futhi lisho “izwi”. Ngakho-ke uGabriyeli wazisa uDaniyeli, kanye nalabo abamelelayo ezinsukwini zokugcina, ukuba bahlukanise kahle iZwi leqiniso.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Khuthalela ukuziveza uvumelekile kuNkulunkulu, uyisisebenzi esingadingi ukuba namahloni, sihlukanisa kahle izwi leqiniso. 2 Thimothewu 2:15

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Igama elithi “matter” liyasetshenziswa futhi nguDaniyeli esahlukweni seshumi, evesini lokuqala, lapho lihunyushwa khona kathathu ngokuthi “thing.”

> 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 kwambulwa indaba kuDaniyeli, ogama lakhe lalibizwa ngokuthi uBeliteshazari; futhi leyo ndaba yayiyiqiniso, kodwa isikhathi esimisiweyo sasiside; wayeyiqonda leyo ndaba, futhi wayenokuqonda kombono. Daniyeli 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Kuleli vesi, igama elithi “umbono” lingumbono we-“mareh” wokubonakala, futhi uDaniyeli wayenokuqonda kokubili ngendaba (indaba uqobo) kanye nombono (“mareh”). Evesini lamashumi amabili nantathu esahluko sesishiyagalolunye, uGabriyeli wayala uDaniyeli ukuba ahlukanise ngokufanele indaba nombono, kanti evesini lokuqala lesahluko seshumi unokuqonda kokubili ngendaba (into) nangombono (“mareh”). UGabriyeli wazisa uDaniyeli esahlukweni sesishiyagalolunye ukuba aqaphele umehluko (ahlukanise ngokufanele) phakathi kwendaba nombono. Umbono ungumbono we-“mareh,” futhi “indaba,” noma “into,” ingumbono we-“chazon”.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Esahlukweni sesishiyagalombili yomibili imibono iyahlonzwa, futhi kuphawulwa umehluko ngoba uDaniyeli wayefisa ukuqonda umbono we-“chazon”, kodwa uGabriyeli wayalelwa ukuba enze uDaniyeli aqonde umbono we-“mareh”. Njengoba uGabriyeli eqala umsebenzi wakhe wokwenza uDaniyeli aqonde “udaba” kanye “nombono”, wazisa uDaniyeli ukuba aqaphele ukuthi iyimibono emibili ehlukene.

> 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 shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Wangazisa, wakhuluma nami, wathi: O Daniyeli, sengiphumile manje ukuba ngikunike ukuhlakanipha nokuqonda. Ekuqaleni kokuncenga kwakho kwaphuma umyalo, futhi ngifikile ukuzokubonisa; ngokuba wena uthandwa kakhulu; ngakho-ke qonda le ndaba, uqaphele umbono. Amasonto angamashumi ayisikhombisa amiselwe abantu bakho nomuzi wakho ongcwele, ukuze kuphele isiphambeko, kwenziwe ukuphela kwezono, kwenziwe ukubuyisana ngobubi, kungeniswe ukulunga okuphakade, kuvalwe umbono nesiprofetho, kugcotshwe oNgcwele kunabo bonke. Yazi-ke uqonde ukuthi kusukela ekuphumeni komyalo wokubuyisela nokwakha iJerusalema kuze kube kuMesiya iNkosana kuyakuba ngamasonto ayisikhombisa, nangamashumi ayisithupha nambili; umgwaqo uyakwakhiwa futhi, nodonga futhi, yebo, ngezikhathi zokuhlupheka. Kuthi emva kwamashumi ayisithupha nambili amasonto uMesiya ayakunqunywa, kodwa kungabi ngenxa yakhe; nabantu benkosana ezayo bayakuchitha umuzi nendlu engcwele; ukuphela kwakho kuyakuba njengesikhukhula, kuze kube sekupheleni kwempi incithakalo imisiwe. Iyakuqinisa isivumelwano nabaningi isonto linye; kuthi phakathi nesonto ayakuyekisa umhlatshelo nomnikelo, ngenxa yokusabalala kwezinengiso ayakwenza kube yincithakalo, kuze kube sekuphelelisweni; nalokho okumisiweyo kuyakuthululelwa phezu kwencithakalo. Daniyeli 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

UGabriyeli wayefisa ukuba uDaniyeli aqonde ukuthi izingxenye zombili zombono we-“chazon” nowombono we-“mareh” zaziyomelwa encazelweni ayinika uDaniyeli. Le ncazelo yayizokhuluma ngayo yomibili le mibono, futhi kwakuwumthwalo kaDaniyeli ukuhlukanisa kahle umbono owawukhuluma ngokunyathelwa phansi kwendlu engcwele nebutho, nombono owaholela ekubonakaleni kukaKristu eNdaweni Engcwelengcwele ngo-October 22, 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

UGabriyeli ubonisa ukuthi kusukela emyalweni ka-Aritahashashita ngo-457 BC, kwakuyoba khona iminyaka engamakhulu amane namashumi ayisishiyagalolunye “eyanqanyulwa” eminyakeni eyizinkulungwane ezimbili namakhulu amathathu yombono wokuhlwa nokusa, owawuqondiswe ngokukhethekile kumaJuda. Emavesini asanda kucashunwa, igama elithi “kunqunyiwe” likhonjiswa kathathu, kodwa kukhona amagama amabili ahlukene esiHeberu womabili ahunyushwe ngokuthi “kunqunyiwe” kulawo mavesi. Isikhathi sokuqala lapho igama elithi “kunqunyiwe” likhonjiswa khona sisevesini lamashumi amabili nane, futhi lelo gama lesiHeberu lithi “chathak” futhi lisho “ukunquma ususe”.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Kukhomba ukuthi u-Israyeli wanikwa isikhathi sokuvivinywa esaqala ngomthetho wesithathu ka-Artaxerxes, esasiyophela ngokukhanda ngamatshe kukaStefanu ngonyaka ka-34 AD. Iminyaka engamakhulu amane namashumi ayisishiyagalolunye “yanqunywa,” futhi yayimelela isikhathi esifushane sesiprofetho ngaphakathi kwesiprofetho eside seminyaka eyizinkulungwane ezimbili namakhulu amathathu. Inani elithi “amakhulu amane namashumi ayisishiyagalolunye” liwuphawu lwesikhathi sokuvivinywa, njengoba kufakazelwa uJesu.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Khona-ke uPetru weza kuye, wathi, Nkosi, umfowethu uyakungona kangaki kimi, ngimthethelele? Kuze kube kasikhombisa na? UJesu wathi kuye, Angikusho kuwe ukuthi, Kuze kube kasikhombisa; kodwa, Kuze kube amashumi ayisikhombisa aphindwe kasikhombisa. Mathewu 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Kukhona ukuphela kokuthethelelwa, futhi lokho kuphela kufanekiswa ngenani elithi “amakhulu amane namashumi ayisishiyagalolunye.” Iminyaka “engamakhulu amane namashumi ayisishiyagalolunye” imelela isikhathi sokulingwa samaJuda kusukela ekukhululweni kwawo kwaze kwaba yilapho egcwalisa inkomishi yesikhathi sawo sokulingwa ngokukhandwa ngamatshe kukaStefanu. Iminyaka “engamakhulu amane namashumi ayisishiyagalolunye” ibuye futhi ihlotshaniswe nesiqalekiso se “zikhawu eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha. Kunezindawo ezimbili kuphela eBhayibhelini ezikhuluma ngomhlaba ujabulela amasabatha awo. Eyokuqala itholakala kuLevitikusi amashumi amabili nesithupha.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Kepha uma ningalaleli kimi kukho konke lokhu, kodwa nihambe ngokungiphikisa; khona nami ngiyakuhamba ngokuniphikisa ngentukuthelo; futhi mina, yebo mina, ngiyonijezisa kasikhombisa ngenxa yezono zenu. Niyakudla inyama yamadodana enu, nidle nenyama yamadodakazi enu. Ngiyakubhubhisa izindawo zenu eziphakemeyo, ngigawule izithombe zenu, ngiphonse izidumbu zenu phezu kwezidumbu zezithixo zenu; nomphefumulo wami uyakunenyanya. Ngiyakwenza imizi yenu ibe yincithakalo, ngenze izindawo zenu ezingcwele zibe yihlane, futhi angiyikuhogela iphunga elimnandi leminikelo yenu. Ngiyakwehlisela izwe incithakalo; nezitha zenu ezihlala kulo ziyakwesaba kakhulu ngenxa yalo. Ngiyakunihlakaza phakathi kwezizwe, ngihoshe inkemba emva kwenu; izwe lenu liyakuba yihlane, nemizi yenu ibe yincithakalo. Khona-ke izwe liyakujabulela amasabatha alo isikhathi sonke lapho lilele liyincithakalo, nani nisemhlabeni wezitha zenu; ngaleso sikhathi izwe liyakuphumula, lijabulele amasabatha alo. Isikhathi sonke lapho lilele liyincithakalo liyakuphumula; ngokuba alizange liphumule ngamasabatha enu ngesikhathi nisahlala kulo. Levitikusi 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Isijeziso “sezikhathi eziyisikhombisa,” okukhulunywa ngaso izikhathi ezine esahlukweni samashumi amabili nesithupha, sikhomba ukuthi lapho abantu bakaNkulunkulu behlakazeka, izwe liyakuthi-ke “lijabulele amasabatha alo.” UDaniyeli namadoda amathathu ahloniphekileyo babehlakazelwe ezweni lezitha ngokugcwaliseka kwesiqalekiso sikaMose, nokuthi lokho kuhlakazeka kweminyaka engamashumi ayisikhombisa kwakuyisifundo esingokomfanekiso sento sokuhlakazeka kweminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Kwakuyisifundo esingokwesiprofetho sento, esifana neminyaka emithathu nengxenye yesomiso sika-Eliya ngesikhathi sokushushiswa kukaJezebeli. Leyo minyaka emithathu nengxenye yayimele iminyaka emithathu nengxenye engokwesiprofetho, eyalingana neminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa kusukela ngonyaka ka-538 kuze kube ngu-1798. Iminyaka engamashumi ayisikhombisa yayiwuphawu “lwezikhathi eziyisikhombisa,” njengoba nje iminyaka emithathu nengxenye yayiwuphawu lwehlane leminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Iminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli, ekhonjiswe nguJeremiya, yayimele “amakhulu amane namashumi ayisishiyagalolunye” eminyaka.

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> UJehova uNkulunkulu wawoyise wabo wathumela kubo ngezithunywa zakhe, evuka ekuseni athumele, ngoba wayenesihawu kubantu bakhe naphezu kwendawo yakhe yokuhlala. Kodwa bahleka usulu izithunywa zikaNkulunkulu, badelela amazwi akhe, baphatha kabi abaprofethi bakhe, kwaze kwavuka ulaka lukaJehova kubantu bakhe, kwaze kwangabe kusaba khona ukwelapheka. Ngakho-ke wehlisela phezu kwabo inkosi yamaKaledi, eyabulala izinsizwa zabo ngenkemba endlini yendlu yabo engcwele, ayizange ibe nesihawu ensizweni noma entombazaneni, kumuntu omdala, noma kulowo owayesegobile ngenxa yobudala: wabanikela bonke esandleni sayo. Nezitsha zonke zendlu kaNkulunkulu, ezinkulu nezincane, nengcebo yendlu kaJehova, nengcebo yenkosi, neyezikhulu zayo; konke lokhu yakuletha eBabiloni. Bashisa indlu kaNkulunkulu, badiliza udonga lwaseJerusalema, bashisa zonke izigodlo zalo ngomlilo, bachitha zonke izitsha zalo ezinhle. Labo ababesindile enkembeni wabathumba wabasa eBabiloni; lapho baba yizinceku zayo nezamadodana ayo kwaze kwaba sekubuseni kombuso wasePheresiya; ukuze kugcwaliseke izwi likaJehova ngomlomo kaJeremiya, kwaze kwaba yilapho izwe selikujabulele ukuphumula kwalo kweSabatha: ngokuba sonke isikhathi lalisenkangala lagcina iSabatha, ukuze kugcwaliseke iminyaka engamashumi ayisikhombisa. Manje ngonyaka wokuqala kaKoresi inkosi yasePheresiya, ukuze izwi likaJehova elakhulunywa ngomlomo kaJeremiya ligcwaliseke, uJehova wavusa umoya kaKoresi inkosi yasePheresiya, waze wamemezela kuwo wonke umbuso wakhe, wakubhala futhi, ethi, Isho kanje uKoresi inkosi yasePheresiya, Yonke imibuso yomhlaba uJehova uNkulunkulu wezulu uyinike mina; futhi ungiyalile ukuba ngimakhele indlu eJerusalema, elakwaJuda. Ngubani phakathi kwenu kubo bonke abantu bakhe? UJehova uNkulunkulu wakhe makabe naye, akhuphuke. 2 IziKronike 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Izikhombo ezimbili kuphela eBhayibhelini ezikhuluma ngezwe lijabulela amasabatha alo zixhumene nokuhlakazeka kwabantu bakaNkulunkulu, kanye neminyaka engamashumi ayisikhombisa yokuthunjwa, eyayimele isikhathi esasizovumela izwe ukuba lijabulele amasabatha alo. Lokho kwakulingana nenani lamasabatha amaJuda angalivumelanga izwe ukuba lijabulele ukuphumula. Ukuphumula kwezwe iminyaka engamashumi ayisikhombisa kwakumele yonke iminyaka okwafezwa ngayo ukuhlubuka emyalweni wokuvumela izwe ukuba liphumule. Izibalo ezilula ziveza ukuthi eminyakeni “engamakhulu amane namashumi ayisishiyagalolunye” yokuhlubuka, kwakuyoba nenani eliphelele leminyaka engamashumi ayisikhombisa lapho izwe lalingazange liphumule khona.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Iminyaka engamakhulu amane namashumi ayisishiyagalolunye yahlukaniswa kuleyo minyaka eyizinkulungwane ezimbili namakhulu amathathu, njengenkathi yomusa yokuhlolwa kwamaJuda, futhi leyo “minyaka engamakhulu amane namashumi ayisishiyagalolunye” ixhumene ngokuqondile nokuhlakazeka kwalezo “zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Umbono we-“chazon” wokunyathelwa phansi kanye nombono we-“mareh” wokubonakala ekupheleni kweminyaka eyizinkulungwane ezimbili namakhulu amathathu kwehlukene omunye komunye, kodwa kuhlobene ngokuqondile. NjengoDaniyeli, abantu bakaNkulunkulu kumelwe bahlukanise ngokufaneleyo le mibono emibili, ngesikhathi esifanayo baqaphele ukuxhumana kwayo komunye nomunye. Iminyaka engamashumi ayisikhombisa yokuthunjwa eyaholela emithethweni emithathu eyavumela amaJuda ukuba abuye akhe kabusha iJerusalema, yamela “iminyaka engamakhulu amane namashumi ayisishiyagalolunye” yokuvukela kwamaJuda isivumelwano sokuvumela izwe ukuba liphumule.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Lapho isimemezelo sesithathu sibonisa ithuba labo lokubuya nokwakha kabusha, banikwa iminyaka “engamakhulu amane namashumi ayisishiyagalolunye” yesikhathi sokuvivinywa, njengoba bavivinywa yileso sikhathi esifanayo lapho ukungalaleli kwabo kwaholela ekubhujisweni kweJerusalema nasekuhlakazekeni kwabo. Ekupheleni kwesesibili “seminyaka engamakhulu amane namashumi ayisishiyagalolunye,” ukungalaleli kwabo kwakuyophinde kulethe ukubhujiswa kweJerusalema nokuhlakazeka kwabo phakathi kwabeZizwe.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Ukuhlakazeka kokuthunjwa kweminyaka engamashumi ayisikhombisa kwandulelwa yiminyaka “engamakhulu amane namashumi ayisishiyagalolunye” yokuvukela, kwase kuthi emva kwalokho lokho kuthunjwa kweminyaka engamashumi ayisikhombisa kwalandelwa eminye “iminyaka engamakhulu amane namashumi ayisishiyagalolunye” yokuvukela okuqhubekayo.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Isikhathi sokuqala seminyaka “engamakhulu amane namashumi ayisishiyagalolunye,” esaletha iminyaka engamashumi ayisikhombisa yokuphumula kwezwe, sase sifinyelele ekupheleni ngokubhujiswa kweJerusalema. Ekupheleni kweminyaka “engamakhulu amane namashumi ayisishiyagalolunye” eyanqunywa eminyakeni eyizinkulungwane ezimbili namakhulu amathathu, iJerusalema yaphinde yabhujiswa, ngoba uJesu njalo ufanekisa ukuphela kwento ngesiqalo sento.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Ukuthunjwa kweminyaka engamashumi ayisikhombisa kuka-Israyeli ongokoqobo eBhabhiloni elingokoqobo kwakuwuphawu lokuhlakazeka “izikhathi eziyisikhombisa,” futhi uDadewethu White uveza ukuthi leyo minyaka engamashumi ayisikhombisa yokuthunjwa kuka-Israyeli ongokoqobo eBhabhiloni elingokoqobo yayiyisifanekiselo seminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokuthunjwa kuka-Israyeli womoya eBhabhiloni lomoya.

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

> “Ibandla likaNkulunkulu emhlabeni lalisebugqilini ngokweqiniso phakathi nalesi sikhathi eside sokushushiswa okungaphezi, njengoba nje nabantwana bakwa-Israyeli babethunjwe eBhabhiloni ngesikhathi sokudingiswa.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha kusukela ngonyaka ka-538 kuya ku-1798, yayiyisifanekiso “sezikhathi eziyisikhombisa.” Ekupheleni kweminyaka engamashumi ayisikhombisa, amaJuda abuya ukuze abuyisele futhi akhe kabusha iJerusalema. Ukubuya kwawo phakathi kwezimemezelo ezintathu kwaphawula ukuqala (457 BC) kweminyaka eyizinkulungwane ezimbili namakhulu amathathu yombono we-“mareh” owaholela ekubonakaleni kukaKristu eNdaweni eNgcwelengcwele Kakhulu ngo-Okthoba 22, 1844. Izimemezelo ezintathu zaphawula ukuqala kwenkathi yesiprofetho, futhi kwakudingeka zonke lezo zimemezelo ezintathu ukuze kuqale inkathi yesiprofetho, nakuba baqala ukubuya nokwakha kabusha ngesimemezelo sokuqala sikaKoresi.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Esahlukweni sesikhombisa sika-Ezra kutholakala umyalo. Amavesi 12−26. Esimweni sawo esiphelele kunakho konke wakhishwa ngu-Aritahishashita, inkosi yasePheresiya, ngo-457 BC. Kodwa ku-Ezra 6:14 kuthiwa indlu yeNkosi eJerusalema yakhiwa ‘ngokomyalo [‘isimemezelo,’ emaphethelweni] kaKoresi, noDariyu, no-Aritahishashita inkosi yasePheresiya.’ Lawa makhosi amathathu, ekuqaleni, ekuqinisekiseni kabusha, nasekuqedeleni umyalo, awuletha ekupheleleni okwakufunwa yisiprofetho ukuze kuphawulwe ukuqala kweminyaka eyi-2300. Ngokuthatha u-457 BC, isikhathi lapho umyalo waqedwa khona, njengosuku lomyalo, kwabonakala ukuthi yonke imininingwane yesiprofetho mayelana namaviki angamashumi ayisikhombisa yayigcwalisekile.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Kusukela ngonyaka ka-1798 kuze kube ngu-1844, izingelosi ezintathu zeSambulo zangena emlandweni wesiprofetho, futhi njengoba nje izimemezelo ezintathu zaphawula ukuqala kwesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu, lezo zingelosi ezintathu zaphawula isiphetho saleso siprofetho. Isikhathi sesiprofetho saphela ngokufika kwengelosi yesithathu, njengoba nje sasisiqale ngokufika kwesimemezelo sesithathu, ngoba uJesu uhlale ehlanganisa ukuphela kwento nokuqala kwento.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

AmaJuda aqala ukubuya ngaphansi komyalo wokuqala, futhi emlandweni womthetho wesibili aqedela ithempeli. Ingelosi yesithathu yafika ngo-Okthoba 22, 1844, futhi ngaphambi kwalolo suku amaMillerite ayeseqedile ithempeli elingokomoya ayesuke eBhabhiloni elingokomoya ukuyolivuselela. Kwakumelwe liqedwe, ngoba ngo-Okthoba 22, 1844 isithunywa sesivumelwano sasizofika masinyane ethempelini laso. Lelo thempeli laliyisizwe samaMillerite esangena esivumelwaneni ngo-Okthoba 22, 1844, futhi uPetru asichaza njengelaliyithempeli.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Nani futhi, njengamatshe aphilayo, nakhiwa nibe yindlu yokomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yokomoya eyamukelekayo kuNkulunkulu ngoJesu Kristu. 1 Petru 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Ithempeli lamaMillerite lakhiwa kusukela ngowe-1798 kuya kowe-1844, okuyiminyaka engamashumi amane nesithupha, noma ngokwesiprofetho izinsuku ezintathu, ngoba uKristu wabonisa ukuthi kuthatha izinsuku ezintathu ukuvusa ithempeli.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Kwase kusondele iPhasika lamaJuda, uJesu wayesekhuphukela eJerusalema, wafika ethempelini wafumana labo ababethengisa izinkabi, nezimvu, namajuba, kanye nabashintshi bemali behlezi khona. Esenzé isiswebhu ngezintambo ezincane, wabaxosha bonke ethempelini, nezimvu nezinkabi; wachitha imali yabashintshi bemali, wagumbuqela amatafula; wayesethi kwabayethengisa amajuba: Susani lezi zinto lapha; ningayenzi indlu kaBaba ibe yindlu yokuhweba. Abafundi bakhe base bekhumbula ukuthi kulotshiwe ukuthi: Ukushisekela indlu yakho kungidlile. Ngakho amaJuda amphendula athi kuye: Yisiphi isibonakaliso osibonisa sona kithi, njengoba wenza lezi zinto? UJesu waphendula wathi kubo: Dilizani leli thempeli, futhi ngezinsuku ezintathu ngiyakulivusa. AmaJuda asesithi: Leli thempeli lakhiwe iminyaka engamashumi amane nesithupha, wena uyakulivusa ngezinsuku ezintathu na? Kodwa wayekhuluma ngethempeli lomzimba wakhe. Johane 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

UDadewethu uWhite uveza ukuthi lapho isithunywa sesivumelwano sifika ngokuzumayo ethempelini laso, njengoba kumeleke encwadini kaMalaki, leso siprofetho sagcwaliseka lapho uKristu ehlanza ithempeli, njengoba kusanda kuboniswa endimeni ethathwe kuJohane.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “Ekukhipheni ethempelini abathengi nabathengisi bomhlaba, uJesu wamemezela umsebenzi waKhe wokuhlanza inhliziyo ekungcolisweni yisono,—ezinkanukweni zasemhlabeni, ezifisweni zobugovu, emikhubeni emibi, okonakalisa umphefumulo. ‘Bhekani, ngiyakuthuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; futhi iNkosi, eniyifunayo, iyakufika masinyane ethempelini layo, yebo, isithunywa sesivumelwano, enisithokozelayo: bhekani, siyakuza, usho uJehova wamabandla. Kodwa ngubani ongamelana nosuku lokuza kwaso? futhi ngubani oyakuma lapho sibonakala? ngokuba sinjengomlilo womncibilikisi, nanjengensipho yomhlanzi wezingubo: Futhi siyakuhlala njengomncibilikisi nomhlanzi wesiliva: siyakubahlanza abantwana bakaLevi, sibahlanze njengokuhlanzwa igolide nesiliva, ukuze banikele kuJehova umnikelo wokulunga. Malaki 3:1–3.’ The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Ithempeli kuJohane isahluko sesibili yathatha iminyaka engamashumi amane nesithupha ukwakhiwa, futhi uJesu wathi Uyoyimisa ithempeli elichithiwe ngezinsuku ezintathu. Kusukela ku-1798 kuya ku-1844 kuyiminyaka engamashumi amane nesithupha, futhi lokhu kukhomba ukufika kwezingelosi ezintathu (izinsuku), zeSambulo ishumi nane, ezazifaniswe kusengaphambili yizimemezelo ezintathu ezaqala isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu. Leyo minyaka engamashumi amane nesithupha iyisikhathi uKristu avusa ngaso ithempeli labaMillerite, ngokuba ngaphambi kwaleyo nkathi indawo engcwele yomoya no-Israyeli womoya kwakunyathelwe phansi yiBabiloni yomoya.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Ngenkathi uKristu ehlanza ithempeli ngePhasika ekuqaleni kwenkonzo Yakhe, wayegcwalisa isiprofetho sesiThunywa seSivumelwano esifika ngokuzumayo ethempelini laso, njengoba kuchaziwe kuMalaki. Ngo-Okthoba 22, 1844, uKristu wafika ngokuzumayo ethempelini Lakhe, futhi kwakumthathe iminyaka engamashumi amane nesithupha ukwakha kabusha ithempeli Lakhe elabhujiswa.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukuza kukaKristu njengomPristi wethu oMkhulu eNdaweni eNgcwelengcwele kakhulu, ngenxa yokuhlanzwa kwendlu engcwele, okuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, okwaprofethwa nguMalaki, kuyizincazelo zesenzakalo esisodwa; futhi lokhu kuboniswa futhi ngokuza komkhwenyana emshadweni, okwachazwa nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Ukuthukuthela kokuqala kwaphela ngo-1798, kanti ukuphela kokuthukuthela kokugcina kwaba ngu-1844. Ukuqala kwesikhathi seminyaka engamashumi amane nesithupha, lapho uKristu emisa ithempeli lamaMillerite, kwakufanekisa ukuphela, ngoba kokubili ukuqala nokuphela kwakuphawulwe ngokuphela kokuthukuthela kukaNkulunkulu ngokuqondene nabantu baKhe; ngokuba uJesu uhlale ehlobanisa ukuphela kwento nokuqala kwayo.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Sizoqhubeka nesifundo sethu semfundiso kaGabriyeli kuDaniyeli esihlokweni esilandelayo.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Incwadi yesAmbulo kufanele ivulwe kubantu. Abaningi bafundisiwe ukuthi iyincwadi ebekwe uphawu, kodwa ibekwe uphawu kulabo kuphela abalahla iqiniso nokukhanya. Amaqiniso aqukethwe yiyo kufanele amenyezelwe, ukuze abantu babe nethuba lokuzilungiselela izehlakalo ezizokwenzeka maduzane kakhulu. Umlayezo weNgelosi yesiThathu kufanele wethulwe njengowukuphela kwethemba lensindiso yezwe elibhubha.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Izingozi zezinsuku zokugcina zisehlele, futhi emsebenzini wethu kufanele sixwayise abantu ngengozi abakuyo. Makungashiywa kungakhulunywa ngakho ukuthi izigameko ezinesizotha esikhulu ezambulwe yisiprofetho sezizokwenzeka maduze. Siyizithunywa zikaNkulunkulu, futhi asinaso isikhathi sokulahlekelwa. Labo abangathanda ukuba yizisebenzi kanye neNkosi yethu uJesu Kristu bayobonisa intshisekelo ejulile emaqinisweni atholakala kule ncwadi. Ngosiba nangezwi bayolwela ukwenza zicace izinto ezimangalisayo uKristu eza evela ezulwini ukuze azambule.” Signs of the Times, July 4, 1906.

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