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# The Book of Daniel - Number Twenty-Eight

Incwadi kaDaniyeli - Inombolo Yamashumi Amabili Nesishiyagalombili

Walls

Izindonga

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

UNebukadinesari umelela ukuqala kwe-Adventism, ukuqala kwe-United States, ukuqala kophondo lwamaProthestani kanye nokuqala kophondo lweRiphabhulikhi. UBelishasari umelela ukuphela kwayo yonke le migqa.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

UNebukadinesari umele umlando wemiyalezo yengelosi yokuqala neyesibili kusukela ngowe-1798 kuze kufike ku-1844, kanye nokuqala kokwahlulela kukaNkulunkulu kokuphenya. Ubufakazi bakhe buhambisana noDaniyeli isahluko sokuqala. UBhelishasari umele umlando womlayezo wengelosi yesithathu kusukela ngowe-1989 kuze kufike emthethweni weSonto, kanye nokuqala kokwahlulela kukaNkulunkulu kokufeza. Ubufakazi bakhe buhambisana noDaniyeli izahluko zokuqala kuya kwezintathu.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

UNebukadinesari uphawula ukuphela kwe“zikhathi eziyisikhombisa” ezehlela umbuso wasenyakatho ka-Israyeli ngo-1798, lapho umbuso wakhe ubuyiselwa kuye emva kokuphila enenhliziyo yesilwane. Ubufakazi bakhe buyaqhubeka kuze kube sekwambulweni kokwahlulela kophenyo ekupheleni kwe“zikhathi eziyisikhombisa” ezehlela umbuso waseningizimu wakwaJuda ngo-1844. Ebufakazini bakhe igama elithi “ihora” limelela umlayezo wehora lokwahlulela wengelosi yokuqala, bese kuthi futhi, limelele ukufika kwalowo mlayezo. “Ihora” ebufakazini bakhe liphawula kokubili u-1798, no-1844, okubonisa ngokulandelana ukuphela kokucasuka kokuqala nokokugcina.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Ukuphela kukaBelishasari kuphawulwa umbhalo oyimfihlakalo olingana namakhulu amabili nanhlanu nenkulungwane namashumi amabili. “Izikhathi eziyisikhombisa,” noma zimelwe “njengehora,” “ukuhlakazeka,” noma “njengamakhulu amabili nanhlanu nenkulungwane namashumi amabili,” ziyisibonakaliso sokwahlulela. Ukwahlulela kukaNimrode kwakuyiku “hlakazeka,” okwaseNebukadinesari kwakuyizi “zikhathi eziyisikhombisa,” kanti okwaseBelishasari kwakungamakhulu amabili nanhlanu nenkulungwane namashumi amabili. Lapho uNebukadinesari ahlulela amadoda amathathu afanele, wenza ukuba isithando sishiswe “kaphindwe kasikhombisa,” ngaphezu kokujwayelekile.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Isahlulelo “sezikhathi eziyisikhombisa” siphawulwa ekufikeni kwesigijimi sokuqala, nasekufikeni kwesigijimi sesithathu. Ukuphela kwe-Adventism yamaMiller ngo-1863 kuqala ngokwenqatshwa kwemfundiso “yezikhathi eziyisikhombisa,” futhi eminyakeni eyikhulu namashumi amabili nesithupha kamuva, ngo-1989, “isikhathi sokuphela” somlando wengelosi yesithathu safika. Ikhulu namashumi amabili nesithupha liyisibonakaliso “sezikhathi eziyisikhombisa”; ngakho ukuphela kwenhlangano yengelosi yokuqala ngo-1863, kuze kube ukuqala kwenhlangano yengelosi yesithathu ngo-1989, kuhlanganiswa ndawonye “yizikhathi eziyisikhombisa” ngekhulu namashumi amabili nesithupha elingokomfanekiso.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Nokho ubufakazi bokuwa kukaBelishasari kuDaniyeli isahluko sesihlanu, bufundisa ukuthi akekho ongabona ukwahlulelwa “kwezikhathi eziyisikhombisa,” nakuba kubhaliwe “odongeni”. Ophondweni lweRiphabhulikhi, ukwahlulelwa kubhaliwe “odongeni lokwehlukaniswa kwebandla nombuso” lukaThomas Jefferson, olususwayo esahlukweni sesihlanu sikaDaniyeli. Ophondweni lweqiniso lwamaProthestani, ukwahlulelwa kubhaliwe emashadini amabili angcwele alengiswa “odongeni” ukuze ofundayo agijime. Kodwa ebumpumputheni baseLawodikeya lawo mazwi awabonakali. Kuzo zombili lezi zimo, amazwi okwahlulelwa amele ukuthi zombili izimpondo, eleqiniso lamaProthestani neleriphabhulikhi, zikalwa ezilinganisweni, zafunyanwa zinentuleko. Indaba kaBelishasari inomlayezo wophondo lweRiphabhulikhi, olumele izizwe zomhlaba.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Emlandweni kaNebukhadinezari noBelishasari, uNkulunkulu ukhuluma ezizweni zanamuhla.” Signs of the Times, Julayi 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Indaba kaBelishasari nayo inomlayezo ophathelene nophondo lwamaProthestani, olumele abantu bezwe.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Emlandweni kaNebukadinesari noBelishasari, uNkulunkulu ukhuluma kubantu banamuhla.” Bible Echo, Septhemba 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Isono sikaBelishasari simelela isono sazo zombili izimpondo zesilo somhlaba. Isono sanoma iyiphi yalezo zimpondo sitholakala ekwenqabeni kwazo amaqiniso azo ayisisekelo, nakuba zinalo ulwazi oluphelele ngalawo maqiniso. Uphondo lweRiphabhulikhi lubekwe icala ngokukhanya koMthethosisekelo, kanye nomlando wokuqala ngesikhathi lowo mbhalo wobuNkulunkulu ukhiqizwa, kodwa selokhu kwaba njalo luye lwenqatshwa kancane kancane. Lapho isizwe sikhuluma njengodrako, udonga olungokomfanekiso lokwehlukaniswa kwebandla nombuso luyobe selususwe. Ngokuqondene nophondo lweqiniso lwamaProthestani, ukukhanya okuvela emlandweni wemiyalezo yengelosi yokuqala neyesibili, ngesikhathi izisekelo zimiswa, kuye kwenqatshwa kancane kancane, futhi kuzoqhubeka kwenqatshwa ngokwandayo, kuze kube yilapho “udonga” lomthetho kaNkulunkulu nalo, ekugcineni, luyenqatshwa.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Umprofethi lapha uchaza abantu abathi, ngesikhathi sokuhlubuka okuvamile eqinisweni nasekulungeni, bafune ukubuyisela izimiso eziyisisekelo sombuso kaNkulunkulu. Bangabalungisi besikhala esidilizweni emthethweni kaNkulunkulu—udonga alubeke lwazungeza abakhethiweyo Bakhe ukuze lubavikele, futhi ukulalela imiyalo yalo yobulungisa, yeqiniso, neyobumsulwa kuyoba yisivikelo sabo saphakade.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “Ngamazwi anencazelo engenakuphikwa umprofethi ukhomba umsebenzi oqondile walaba bantu abaseleyo abakha udonga. ‘Uma uhlehlisa unyawo lwakho esabatheni, ekwenzeni intando yakho ngosuku lwami olungcwele; ubize isabatha ngokuthi iyintokozo, okungcwele kweNkosi, okuhloniphekileyo; uyihloniphe, ungenzi ezakho izindlela, ungafuni eyakho intokozo, ungakhulumi awakho amazwi: khona uyakuzithokozisa eNkosini; mina ngiyakukugibelisa ezindaweni eziphakemeyo zomhlaba, ngikondle ngefa likaJakobe uyihlo; ngokuba umlomo weNkosi ukukhulumile.’ Isaya 58:13, 14.” Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Indlela yeBhayibheli eyambulelwa izingelosi kuWilliam Miller imele imithetho kaNkulunkulu yesiprofetho; futhi ngokungafani no-Israyeli wasendulo, u-Israyeli wanamuhla wayezokuba abagcini ababekelwe ukugcinwa kwabo hhayi umthetho weMiyalo Eyishumi kuphela, kodwa nezimprofetho futhi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “UNkulunkulu ubize ibandla laKhe kulesi sikhathi, njengoba wabiza u-Israyeli wasendulo, ukuba lime njengokukhanya emhlabeni. Ngommese omkhulu ohlukanisayo weqiniso, imiyalezo yezingelosi zokuqala, zesibili, nezesithathu, ubahlukanisile namabandla nasezweni ukuze abasondeze ekusondelaneni okungcwele naYe uqobo. Ubenze abagcini bomthetho waKhe, futhi ubanikele amaqiniso amakhulu esiprofetho alesi sikhathi. Njengamazwi angcwele aphathiswa u-Israyeli wasendulo, lawa ayisibambiso esingcwele okufanele sidluliselwe emhlabeni. Izingelosi ezintathu zesAmbulo 14 zimelela abantu abamukela ukukhanya kwemiyalezo kaNkulunkulu futhi baphume njengamanxusa aKhe ukuyomemeza isixwayiso kubo bonke ubude nobubanzi bomhlaba. UKristu umemezela kubalandeli baKhe: ‘Nina ningukukhanya kwezwe.’ Kuyo yonke imiphefumulo eyamukela uJesu, isiphambano saseKalvari sikhuluma sithi: ‘Bhekani inani lomphefumulo: “Hambani niye emhlabeni wonke, nishumayele ivangeli kukho konke okudaliweyo.’” Akukho okufanele kuvunyelwe ukuba kuvimbe lo msebenzi. Ungumsebenzi obaluleke ngaphezu kwayo yonke emayelana nalesi sikhathi; kufanele ufinyelele kude njengaphakade. Uthando uJesu alubonakalisa emiphefumulweni yabantu ngomhlatshelo awenza ukuze bakhululwe luyakushukumisa bonke abalandeli baKhe.” Testimonies, volume 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Amaqiniso amakhulu esiprofetho,” anikezwa yizingelosi, futhi aqiniswa ngomsebenzi kaWilliam Miller, “ayisibambiso esingcwele okumelwe sidluliselwe emhlabeni.” Umthetho weMiyalo eLishumi, imithetho yemvelo, imithetho yempilo, kanye nemithetho yokutadisha isiprofetho kwanikezwa nguMniki-mthetho omkhulu ofanayo, futhi ukwenqaba owodwa umyalo kungukwenqaba yonke. Ukwenqatshwa kwendlela yokusebenza eyanikezwa uWilliam Miller kwaqala ukuhlubuka okuqhubekayo, okuyogcina kuholele ekutheni ubu-Adventist benqabe iSabatha losuku lwesikhombisa.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “INkosi inengxabano nabantu bayo abazibiza ngokuthi bangabayo kulezi zinsuku zokugcina. Kule ngxabano amadoda asezikhundleni zomthwalo wemfanelo ayothatha inkambo ephikisana ngokuqondile naleyo eyalandelwa nguNehemiya. Ngeke nje ngokwawo angalinaki futhi alidele iSabatha, kodwa ayozama ukulivimbela kwabanye ngokulimbela ngaphansi kwemfucumfucu yesiko nesandulela. Emasontweni nasezixukwini ezinkulu emihlanganweni yasemoyeni ovulekile, abefundisi bayophikelela kubantu ngesidingo sokugcina usuku lokuqala lwesonto. Kukhona izinhlekelele olwandle nasemhlabeni; futhi lezi zinhlekelele ziyokwanda, inhlekelele ilandelana nenye ngokusondelana; futhi iqembu elincane labagcini beSabatha ngonembeza liyokhonjwa njengalabo abaletha ulaka lukaNkulunkulu phezu kwezwe ngokunganaki kwabo iSonto.”

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “USathane uphusha lobu buqili ukuze athumbe umhlaba. Kuyicebo lakhe ukuphoqelela abantu ukuba bamukele amaphutha. Unengxenye esebenzayo ekusakazweni kwazo zonke izinkolo zamanga, futhi akasoze ame kunoma yini emizamweni yakhe yokuphoqelela izimfundiso eziyiphutha. Ngaphansi kwesambatho sokushisekela inkolo, abantu, bethonywe ngumoya wakhe, basungule izihluku zokuhlushwa ezinonya kakhulu kubantu bakubo, futhi babehlinzeke ngazo izinhlupheko ezesabeka kakhulu phezu kwabo. USathane namanxusa akhe basenawo namanje lowo moya ofanayo; futhi umlando wesikhathi esedlule uyakuphindwa osukwini lwethu.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Kukhona abantu ababeke imiqondo nentando yabo ekufezeni okubi; ezindaweni ezimnyama ezifihlekile zezinhliziyo zabo sebazimisele ngokuthi yibuphi ubugebengu abayobenza. Laba bantu bayazikhohlisa. Bayilahlile imibuso emikhulu kaNkulunkulu yokulunga, kwathi esikhundleni sayo bamisa isilinganiso sabo siqu, bese, ngokuzilinganisa naleso silinganiso, bazimemezela bengcwele. INkosi iyobavumela ukuba bembule okusezinhliziyweni zabo, benze ngokomoya wenkosi ebabusa. Iyobayeka babonakalise inzondo yabo ngomthetho wakhe ngendlela abaphatha ngayo labo abathembekile ezimfunweni zawo. Bayoqhutshwa yilowo moya ofanayo wokuhlanya kwenkolo owashukumisela isixuku esabethela uKristu esiphambanweni; ibandla noMbuso bayohlanganiswa ngokuvumelana okufanayo okonakeleyo.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Ibandla lanamuhla liye lalandela ezinyathelweni zamaJuda asendulo, awabeka eceleni imiyalo kaNkulunkulu ngenxa yamasiko awo. Liguqule isimiso, laphula isivumelwano saphakade, futhi manje, njengangaleso sikhathi, ukuziqhenya, ukungakholwa, nokungathembeki kuyimiphumela yalokho. Isimo salo sangempela sethulwa kula mazwi avela engomeni kaMose: ‘Bazenzé ukonakala, ibala labo aliyilo ibala labantwana bakhe; bayisizukulwane esiphambeneyo nesigwegwile. Niyambuyisela kanjalo yini uJehova, nina bantu abayiziwula nabangahlakaniphile na? Akayena yini uyihlo owakuthenga na? Akakwenzanga yini, wakumisa na?’” Review and Herald, Mashi 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Ukwenqatshwa kokugcina kweqiniso yi-Adventism kwenzeka ngesikhathi somthetho weSonto, njengoba i-Adventism iphinda umlando wakwa-Israyeli wasendulo, lapho “iqhutshwa ngumoya ofanayo wokuhlanya kwenkolo owagqugquzela isixuku esabethela uKristu; ibandla nombuso kuyakuhlanganiswa ekuvumelaneni okufanayo okonakele.” Ukuvukela okuqhubekela phambili kwe-Adventism kumelwe kuHezekeli isahluko sesishiyagalombili, kunezinengiso ezine ezikhulayo, eziphawula ngokwesiprofetho izizukulwane ezine ze-Adventism ezaqala ngo-1863. Isinengiso sokugcina yilapho abaholi baseJerusalema bekhothamela ilanga.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Wangiyisa egcekeni elingaphakathi lendlu kaJehova; bheka-ke, emnyango wethempeli likaJehova, phakathi kompheme ne-altare, kwakukhona amadoda angaba ngamashumi amabili nanhlanu, efulathele ithempeli likaJehova, ubuso bawo bubheke empumalanga; akhonza ilanga, ebheke empumalanga. Wayesethi kimi: “Ukubonile lokhu, ndodana yomuntu na? Kuyinto encane yini endlini yakwaJuda ukwenza lezi zinengiso abazenzayo lapha na? Ngokuba bagcwalise izwe ngodlame, babuye futhi ukungithukuthelisa; bheka, babeka igatsha emakhaleni abo. Ngakho nami ngiyakwenza ngentukuthelo enkulu; iso lami aliyikuba nomusa, futhi angiyikuhawukela; nakuba bekhala ezindlebeni zami ngezwi elikhulu, nokho angiyikubezwa.” Hezekeli 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Isahlulelo esenziwa ngaleso sikhathi sifanekiselwa “yihora” lokwahlulelwa kukaBelshazzar.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Inkosi uBelishasari yenzela izikhulu zayo eziyinkulungwane idili elikhulu, yaphuza iwayini phambi kwaleyo nkulungwane. UBelishasari, esazama iwayini, wayala ukuba kulethwe izitsha zegolide nezesiliva uyise uNebukadinesari ayezikhiphe ethempelini elaliseJerusalema; ukuze inkosi, nezikhulu zayo, omkayo, nezancinza zayo, ziphuze ngazo. Base beletha izitsha zegolide ezazikhishwe ethempelini lendlu kaNkulunkulu elaliseJerusalema; inkosi, nezikhulu zayo, omkayo, nezancinza zayo, baphuza ngazo. Baphuza iwayini, badumisa onkulunkulu begolide, nabeziliva, nethusi, nensimbi, nokhuni, namatshe. Ngalelo hora kwavela iminwe yesandla somuntu, yaloba maqondana nothi lwesibani eselubeni lodonga lwesigodlo senkosi; inkosi yabona ingxenye yesandla esalobayo. Khona-ke ubuso benkosi bashintsha, nemicabango yayo yayiphazamisa, kwaze kwaxega amalunga ezinkalo zayo, namadolo ayo ashayana elinye kwelinye. Inkosi yamemeza ngezwi elikhulu ukuba kungeniswe izangoma, namaKaledi, nababhulayo. Inkosi yakhuluma, yathi kwabahlakaniphileyo baseBhabhiloni: Lowo oyakufunda lo mbhalo, angitshele nokuhunyushwa kwawo, uyakwembathiswa okubomvu klebhu, afakelwe iketanga legolide entanyeni yakhe, abe ngumbusi wesithathu embusweni. Base bengena bonke abahlakaniphileyo benkosi; kepha abakwazanga ukufunda umbhalo, nokwazisa inkosi ukuhunyushwa kwawo. Khona inkosi uBelishasari yakhathazeka kakhulu, ubuso bayo bashintsha kuyo, nezikhulu zayo zamangala. Daniyeli 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

“Ngehora elifanayo” lapho ukwahlulelwa kukaBelshazare kufika, uShadiraki, uMeshaki no-Abhedinego baphonswa esithandweni somlilo esasifudunyeziwe “kaphindwe kasikhombisa” kunokuvamile.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Manje-ke uma senilungele ukuthi, ngesikhathi nje nizwa ukukhala kophondo, kwecilongo, kwehabhu, kwesakbhuthi, kwehubo, kwe-dulcimer, nazo zonke izinhlobo zomculo, niwe phansi nikhonze umfanekiso engiwenzileyo, kuhle; kodwa uma ningakhonzi, niyakuphonswa ngalelo hora phakathi kwesithando somlilo ovuthayo; futhi ungubani lowo Nkulunkulu oyakunikhulula ezandleni zami na? UShadiraki, uMeshaki, no-Abedi-Nego baphendula bathi enkosini: O Nebukadinesari, asidingi ukukuphendula kulolu daba. Uma kunjalo, uNkulunkulu wethu esimkhonzayo unamandla okusikhulula esithandweni somlilo ovuthayo, futhi uyakusikhulula esandleni sakho, nkosi. Kodwa noma kungenjalo, makwazeke kuwe, nkosi, ukuthi asiyikukhonza onkulunkulu bakho, futhi asiyikukhuleka phambi komfanekiso wegolide owumisiwe nguwe. Khona-ke uNebukadinesari wagcwala ulaka, nesimo sobuso bakhe sashintsha sabhekana noShadiraki, uMeshaki, no-Abedi-Nego; ngakho wakhuluma wayala ukuba isithando sishisiswe kasikhombisa kunokujwayelekile ukusishisa. Daniyeli 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Ihora” yokwahlulelwa kukaBelshazzar iyona kanye “ihora” yokwahlulelwa kukaShadiraki, uMeshaki no-Abhedinego, futhi kuzo zombili lezi ziqondiso “izikhathi eziyisikhombisa” zimelelwa njengophawu lwalokho kwahlulelwa. La maqhawe amathathu amelela ofakazi ababili abakhuphukela ezulwini ngamafu njengesibonakaliso nge“hora” lokuzamazama komhlaba okukhulu ngoMthetho weSonto, kanti uBelshazzar umelela ukwahlulelwa kokubhujiswa kwesizwe okulethwa phezu kwesilo somhlaba ngalelo kanye “hora.”

We will continue our study of Belshazzar’s judgment in the next article.

Sizoqhubeka nesifundo sethu sesahlulelo sikaBelshazzar esihlokweni esilandelayo.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Ngikhathazeke ngokujulile enhliziyweni mayelana nezinga eliphansi lokuzinikela kokumesaba uNkulunkulu phakathi kwabantu bethu. Futhi lapho ngicabanga ngezinsizi ezamenyezelwa phezu kweKapernaume, ngicabanga ukuthi kukhulu kangakanani ukulahlwa okuyokwehlela labo abalaziyo iqiniso kodwa abangahambanga ngokweqiniso, kunalokho bahambe ngezinhlansi zokuzibasela kwabo. Ezikhathini zobusuku ngikhuluma nabantu ngendlela enesizotha esikhulu kakhulu, ngibancenga ukuba babuze onembeza babo siqu, bathi: Ngingubani na? Ngiyikholwa na, noma angisona? Inhliziyo yami yenziwe yaba ntsha na? Umusa kaNkulunkulu oguqulayo usubumbile isimilo sami na? Izono zami ngiziphendukele na? Zivunyiwe na? Zithethelelwe na? Ngimunye noKristu na njengoba yena emunye noYise na? Ngiyakuzonda na lokho engake ngakuthanda? Sengiyakuthanda manje na lokho engake ngakuzonda? Ngikubala konke njengokulahlekelwa ngenxa yobuhle obudlula konke bokwazi uKristu Jesu na? Ngiyazizwa na ukuthi ngiyimpahla ethengiwe kaJesu Kristu, nokuthi ihora ngalinye kufanele ngizingcwelisele enkonzweni yakhe?”

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Simi emngceleni wezenzakalo ezinkulu nezinesizotha. Umhlaba wonke uzokhanyiswa ngenkazimulo yeNkosi njengoba amanzi emboza imifudlana yokujula okukhulu. Iziprofetho ziyagcwaliseka, futhi izikhathi zezivunguvungu ziphambi kwethu. Izingxabano zakudala ezibonakala sengathi zathuliswa isikhathi eside zizovuselelwa, futhi izingxabano ezintsha zizovela; okusha nokudala kuyohlangana, futhi lokhu kuyokwenzeka masinyane impela. Izingelosi zibambe imimoya emine, ukuze ingaphephi, kuze kunikezwe umhlaba umsebenzi othile wokuxwayisa; kodwa isiphepho siyabuthana, amafu ayasinda, elungele ukuqhuma phezu komhlaba, futhi kwabaningi lokhu kuyoba njengomgebengu ebusuku.”

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Abaningi bamamatheka futhi benqaba ukukholwa lapho sibatshela, eminyakeni engamashumi amabili nengamashumi amathathu eyedlule, ukuthi iSonto laliyocindezelwa phezu komhlaba wonke, nokuthi kwakuyokwenziwa umthetho wokuphoqelela ukuligcina nokucindezela unembeza. Siyakubona lokhu kugcwaliseka. Konke uNkulunkulu akushilo ngekusasa kuyakufezeka ngokuqinisekile; akukho lutho kukho konke akukhulumile oluyakwehluleka. UbuProthestani manje sebwelula izandla ngaphesheya komhosha ukuze bubambisane nobupapa, futhi kwakhiwa umfelandawonye wokunyathela uze ungabe usabonakala iSabatha lomyalo wesine; futhi umuntu wesono, owathi ngokugqugquzelwa nguSathane wamisa isabatha somgunyathi, lo mntwana wobupapa, uyakuphakanyiswa ukuba athathe indawo kaNkulunkulu.

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Lonke izulu limelwe kimi njengelibuka ukwembuleka kwezigameko. Kukhona inhlekelele ezokwambulwa empikiswaneni enkulu neyande isikhathi eside ngombuso kaNkulunkulu emhlabeni. Kukhona okuthile okukhulu nokunqumayo okuzokwenzeka, futhi lokho kungakabiphi impela. Uma kuba khona ukubambezeleka, isimilo sikaNkulunkulu nesihlalo sakhe sobukhosi kuyakufakwa engozini. Isikhali sezulu sivuliwe; yonke indawo yonke kaNkulunkulu nemihlomulo yayo isilungile. Izwi elilodwa ubulungisa obufanele ukulikhuluma, futhi kuyakuba khona izibonakaliso ezesabekayo emhlabeni, zolaka lukaNkulunkulu. Kuyakuba khona amazwi nokuduma nokubaneka neminyakazo yomhlaba nokuchithwa kwendawo yonke. Yonke inyakazo endaweni yonke yezulu ingeyokulungiselela umhlaba inhlekelele enkulu.

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Ukushubela kuthatha ubukhosi phezu kwayo yonke into yasemhlabeni; futhi njengabantu abaye baba nokukhanya okukhulu nolwazi olumangalisayo, abaningi babo bamelwe yizintombi eziyisihlanu ezilele nezibani zazo, kodwa bengenawo amafutha ezitsheni zabo; bebanda, bengenakuzwela, benokukhonza okuntekenteke, okufiphalayo. Ngesikhathi ukuphila okusha kusakazeka futhi kuqhamuka ngaphansi, kubambe ngokuqinile phezu kwazo zonke izikhungo zikaSathane, kulungiselelwa impi enkulu yokugcina nomzabalazo, ukukhanya okusha nokuphila namandla kwehla kuvela phezulu, kuthatha ubukhosi phezu kwabantu bakaNkulunkulu abangafile, njengoba abaningi manje befile eziphambekweni nasezonweni. Abantu abazobona manje lokho okuseduze ukuza phezu kwethu ngalokho okwenzekayo phambi kwethu, abasayikwethemba ukusungulwa kwabantu, futhi bayozwa ukuthi uMoya oNgcwele kumelwe uqashelwe, wemukelwe, wethulwe phambi kwabantu, ukuze balwele inkazimulo kaNkulunkulu, basebenze yonke indawo ezindleleni ezincane nasezindleleni ezinkulu zokuphila, ukuze kusindiswe imiphefumulo yabanye abantu. IDwala elilodwa kuphela eliqinisekile nelingaguquki linguDwala laPhakade. Yibo kuphela abakha phezu kwaleli Dwala abalondekile.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Labo abanengqondo yenyama manje, naphezu kwezixwayiso ezinikwe nguNkulunkulu ezwini lakhe nangobufakazi boMoya wakhe, abayikuhlangana nanini nomndeni ongcwele wabahlengiweyo. Bayizinkanuko zenyama, behlazekile emicabangweni, futhi bayisinengiso emehlweni kaNkulunkulu. Abakaze bangcweliswe ngeqiniso. Abahlanganyeli esimweni sobuNkulunkulu, abakaze banqobe ubuntu babo kanye nezwe kanye nezinkanuko zalo nezifiso zalo. Laba bantu bakhona kuwo wonke amabandla ethu, futhi ngenxa yalokho amabandla abuthakathaka, ayagulayo, futhi asezokufa. Akumelwe kube khona manje ubufakazi obunganaki, kodwa ubufakazi obuqotho, obuqondile, obukhalima konke ukungcola, futhi obuphakamisa uJesu. Thina, njengabantu bakhe, kumelwe sibe sesimweni sokulindela, sisebenza futhi silinda futhi siqapha futhi sithandaza.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Leli themba elibusisiweyo lokubonakala kwesibili kukaKristu lidinga ukwethulwa kaningi kubantu, kanye namaqiniso alo anobudlelwano obungcwele nobusindayo; ukubheka ukubuya ngokushesha kweNkosi yethu uJesu ezofika enkazimulweni yayo, kuyoholela ekutheni izinto zasemhlabeni zibhekwe njengobuze nanjengento engeyilutho. Lonke udumo noma isikhundla saleli zwe akunanzuzo, ngoba okholwayo weqiniso uphila ngaphezu kwezwe; izinyathelo zakhe ziyaqhubeka zibheke ezulwini. Ungumhambi nesihambi. Ubuzwe bakhe buphezulu. Uqoqa imisebe yelanga yokulunga kukaKristu emphefumulweni wakhe, ukuze abe ngukukhanya okuvuthayo nokukhanyayo ebumnyameni bokuziphatha obusemboze umhlaba. Yeka ukholo olunamandla, yeka ithemba eliphilayo, yeka uthando oluvuthayo, yeka intshiseko engcwele, ezinikezele kuNkulunkulu ebonakala kuye, futhi yeka umehluko osobala phakathi kwakhe nezwe! ‘Ngakho-ke lindani, nithandaze njalo, ukuze nibalwe nifanele ukuphunyuka kuzo zonke lezi zinto eziyakufezeka, nokuma phambi kweNdodana yomuntu.’ ‘Ngakho-ke lindani, ngokuba anazi ukuthi yiwuphi umhora iNkosi yenu ezofika ngawo.’ ‘Ngalokho nani hlalani nilungile; ngokuba iNdodana yomuntu iza ngehora eningalicabangiyo.’ “Bheka, ngiza njengesela. Ubusisiwe olindayo, agcine izingubo zakhe.’” Amaphamfulethi, 38–40.

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