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# The Book of Daniel - Number Fifty-Two

Incwadi kaDaniyeli - Inombolo Yamashumi Amabili Nambili

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Ukwembulwa Kwendida Yesiprofetho: Umbono KaDaniyeli kanye Nokuvela Kwemibuso

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Esihlokweni esidlule saveza ukuthi uGabriyeli wanikeza isiphetho “solaka lokugcina” ukuze aqinisekise usuku luka-1844, esekelwe kofakazi ababili. UMiller waqonda “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, ezafezwa phezu kombuso wakwaJuda, kodwa akazange afinyelele lapho abona khona injongo nobudlelwane besahlulelo “sezikhathi eziyisikhombisa” phezu kwemibuso yomibili yakwa-Israyeli, owasenyakatho nowaseningizimu. Ukuthi wake waliqonda yini umehluko “wolaka lokugcina” evesini leshumi nesishiyagalolunye kuyathandabuzeka, nakuba ngokungangabazeki wayeqonda ngokujwayelekile ukuthi “ulaka” lwaluyilezo “zikhathi eziyisikhombisa.” Ukukhanya kolaka lokuqala nolokugcina kwavulwa nguPalmoni ngo-1856, kodwa kwaliwa ngo-1863. Nokho umlayezo kaMiller “wezikhathi eziyisikhombisa” wawulungile, yize wawunemikhawulo.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

UMiller wayengeke aqaphele ukuthi uphondo oluncane lweRoma yobuqaba lwaphakamisa futhi lwenza ubuqaba baphakama, evesini le-11 likaDaniyeli 8, ngoba kuMiller elithi “susa” lalisuke lisho nje ukususa nje kukho konke ukuvela kwalo okuthathu kuDaniyeli. Nokho umlayezo wakhe wawusemqondweni, yize wawunomkhawulo.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

AmaMillerite aqaphela ukuthi “indlu engcwele” evesini leshumi nanye kwakuyithempeli lobuqaba emzini waseRoma (iPantheon), kodwa ulimi lwesiHeberu kwakungeyona into umyalezo wawo owawusekelwe kuyo. Umlayezo kaMiller wawugxile esikhathini sesiprofetho. Umlando lapho umyalezo wawo wavulwa khona wawubavimbela ekuboneni i-United States njengombuso wesithupha wesiprofetho seBhayibheli, kodwa ngaphezu kwalokho, wawubavimbela ekuboneni upapa njengombuso wesihlanu wesiprofetho seBhayibheli.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Bephoqwe ngumlando ababephila kuwo, basebenzisa iziprofetho ngokuvumelana nokulindela kwabo ukubuya kukaKristu okuseduze, futhi badumazeka, nokho umlayezo wabo wawulungile. Lapho uGabriyeli enikeza incazelo yale mibono emibili emavesini eshumi nanhlanu kuya kwangamashumi amabili nesikhombisa, ukuqonda kukaMiller kwamvimbela ekubambeni isambulo esibanzi semibuso esasimelwe ukuguquguquka kobulili bophondo oluncane emavesini ayisishiyagalolunye kuya kweleshumi nambili. AmaMillerite abona iRoma kuphela njengombuso wesine nowokugcina wasemhlabeni encazelweni kaGabriyeli.

> 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. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Kwathi-ke, lapho mina, nginguDaniyeli, sengiwubonile umbono, ngafuna incazelo yawo, bheka, kwema phambi kwami okwakunjengokubonakala komuntu. Ngase ngizwa izwi lomuntu phakathi kwamagquma omfula i-Ulai, elamemeza lathi: Gabhriyeli, menze lo muntu aqonde umbono. Wayesondela lapho ngangimi khona; kwathi esefikile, ngesaba, ngawa ngobuso bami phansi; kodwa wathi kimi: Qonda, ndodana yomuntu; ngokuba umbono ungowesikhathi sokuphela. Kwathi esakhuluma nami, ngangilele ubuthongo obunzima, ubuso bami bubheke emhlabathini; kodwa wangithinta, wangimisa ngokuqonda. Wayesethi: Bheka, ngizokwazisa okuyakuba khona ekugcineni kokuthukuthela; ngokuba ukuphela kuyakuba ngesikhathi esimisiwe. Inqama oyibonileyo enezimpondo ezimbili ingamakhosi aseMediya nasePheresiya. Impongo enoboya obude iyinkosi yaseGrisi; uphondo olukhulu oluphakathi kwamehlo ayo luyinkosi yokuqala. Manje seluphukile lona, kwase kumila amane esikhundleni salo, imibuso emine iyakuvela kuleso sizwe, kodwa kungabi ngamandla ayo. Ngesikhathi sokugcina sombuso wawo, lapho izeqamthetho sezigcwalisile isilinganiso sazo, kuyakuvela inkosi enobuso obunolaka, neqondayo izisho ezimnyama. Amandla ayo ayakuba makhulu, kodwa kungabi ngamandla ayo uqobo; iyakuchitha ngokumangalisayo, iphumelele, yenze, ichithe abanamandla kanye nesizwe esingcwele. Nangobuqili bayo iyakwenza inkohliso iphumelele esandleni sayo; iyakuzikhukhumeza enhliziyweni yayo, ichithe abaningi ngesikhathi sokuthula; iyakusukuma imelane neNkosi yamakhosi; kodwa iyakuphulwa kungengasandla. Umbono wakusihlwa nowasekuseni owatshelwayo uyiqiniso; ngalokho vala umbono; ngokuba ungowezinsuku eziningi. Mina Daniyeli ngaphela amandla, ngagula izinsuku ezithile; emva kwalokho ngasukuma, ngenza umsebenzi wenkosi; ngangimangazwe umbono, kodwa kwakungekho noyedwa owawuqondayo. Daniyeli 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Nakuba uDaniyeli athola umbono woMfula i-Ulai (osekuqhubekeni kokugcwaliseka kwawo manje), emlandweni waseBhabhiloni, umbuso wokuqala ushiywe ngaphandle kwalowo mbono. Wawufakiwe njengenhloko yegolide, nengonyama ezahlukweni zesibili nesesikhombisa, kodwa isimo sobuprofethi sokususwa nokubuyiselwa kweBhabhiloni sagcizelelwa esahlukweni sesishiyagalombili. UNebukadinesari wayeyisifaniso sesilonda esibulalayo sobupapa lapho exoshwa phakathi kwabantu “izikhathi eziyisikhombisa,” ngaleyo ndlela emelela iminyaka engamashumi ayisikhombisa engokomfanekiso lapho isifebe saseThire sikhohlakalayo. KuDaniyeli isahluko sesishiyagalombili, iBhabhiloni likhohlakala emibusweni yesiprofetho seBhayibheli, futhi umbono uqala ngamaMede namaPheresiya (inqama), okwalandelwa yiGrisi (imbuzi).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Umbuso ka-Aleksanda Omkhulu wahlakazeka waba yimibuso emine enamandla amancane kunaka-Aleksanda, njengoba futhi kwakumelwe esahlukweni sesikhombisa ngengwe eyayinamaphiko amane namakhanda amane. Inani elithi ezine limelela umhlaba wonke njengoba kumelwe yinyakatho, impumalanga, iningizimu nentshonalanga. Evesini lesishiyagalombili lesahluko sesishiyagalombili, kwavela ezine ezivelele zaya ngasemimoyeni yomine yasezulwini. Esahlukweni sesikhombisa amaphiko amane aseGrisi ayahambisana nemimoya emine yesahluko sesishiyagalombili, futhi amakhanda amane aseGrisi ayahambisana nalezo ezine ezivelele. Amakhanda amane nalezo ezine ezivelele zimelela imibuso emine umbuso wokuqala ka-Aleksanda owahlakazeka waba yiyo, futhi amaphiko amane nemimoya emine zimelela izindawo ezine zokwahlukana. Umehluko waleli phuzu kubalulekile ukuwubona, ngokuba umelela impikiswano amaMillerite ayenayo ngokumelene nokuqonda kwendabuko kwamaProthestani mayelana nombuso wesine waseRoma.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Ematafuleni kaHabakuki, amelwe ngamashadi amaqalayo ka-1843 neka-1850, kukhona umfanekiso owodwa kuphela ongabonisi ukusetshenziswa kwesiprofetho, futhi uhlobene nokwehlukanisa phakathi kwamakhanda amane nezivelele, kanye namaphiko amane nemimoya. Emzamweni wokufihla iqiniso lokuthi iRoma ingumbuso wesine wesiprofetho seBhayibheli, uSathane waletha impikiswano mayelana nencazelo eyiqiniso noma engamanga yamakhanda amane nezivelele, kanye namaphiko amane nemimoya. USathane wenza kanjalo ngoba incwadi kaDaniyeli iveza ngokusobala ukuthi kukhona uphawu olulodwa oluhlukile encwadini kaDaniyeli olwamisa umbono. Ingxenye yobufakazi obumisa lolo phawu itholakala emakhanda amane nasezivelele, kanye nasemaphikweni amane nasemimoyeni. AmaProthestani asekela umbono wobuSathane kulo mphikiso, futhi lowo mphikiso wawubaluleke kakhulu emlandweni wamaMillerite kangangokuthi bawubhekisa eshadini. Amandla amisa umbono we-“chazon” encwadini kaDaniyeli aboniswa ngokuthi “abaphangi babantu bakho,” futhi amaProthestani ayiwabiza lawo mandla njengomunye wochungechunge olude lwamakhosi aseSiriya ogama lawo lingu-Antiochus Epiphanes, kanti uMiller wawakhomba njengeRoma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Futhi ngalezo zikhathi kuyakuvuka abaningi bamelane nenkosi yaseningizimu; nabaphangi babantu bakho bayakuziphakamisa ukuze baqinise umbono; kepha bayakuwa. Daniyeli 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

U-Antiochus wayengomunye wamakhosi, emgqeni wamakhosi owavela komunye wemibuso emine umbuso ka-Alexander owahlakazeka waba yiyo. Uphondo oluncane lwendima yesishiyagalolunye kuDaniyeli isahluko sesishiyagalombili, lwalandela umbuso ka-Alexander, futhi indima yesishiyagalolunye ithi kolunye lwazo kwavela uphondo oluncane.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Kwase kuvela kwenye yinye yazo uphondo oluncane, olwakhula lwaba lukhulu kakhulu, ngaseningizimu, nangasempumalanga, nangasezweni elihle. Daniyeli 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Impikiswano yokuthi iRoma iyasungula yini umbono, noma ukuthi inkosi yaseSiriya ebuthakathaka nengabalulekile kangako iyasungula umbono, ihlanganisa nempikiswano yokuthi amandla ophondo oluncane aphuma kolunye lwezimpondo ezine, noma aphuma kolunye lwemimoya emine. Lokho akusiyo impikiswano enkulu, ngoba umlando nesiprofetho kucacile ukuthi iRoma yayingeyona inzalo yombuso wamaGreki, kodwa ukuthi iRoma yayingamandla amasha. Uma iRoma yayingumbuso wesine, khona-ke inkulumo ethi “olunye lwazo” yendima yesishiyagalolunye kufanele ibhekisele kolunye lwemimoya emine noma amaphiko amane. Uma kwakungu-Antiochus Epiphanes, khona-ke kwaphuma ophondweni lwaseSiriya.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

AmaMillerite aqaphela ukuthi amandla amelwe ngokuthi “abaphangi babantu bakho” ayeyovukela uKristu.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Nangenqubomgomo bakhe uyakwenza ukuba inkohliso iphumelele esandleni sakhe; futhi uyakuzikhukhumeza enhliziyweni yakhe, futhi ngokuthula uyakuchitha abaningi; uyakuvukela noMbusi wababusi; kepha uyakwephulwa kungengasandla. Daniyeli 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“INkosi yamakhosi” nguKristu, kanti u-Antiochus Epiphanes waphila kudala kakhulu ngaphambi kokuba uKristu azalwe, ngakho amaMillerite aveza leli qiniso eshadini lika-1843. Kuleso shadi afaka usuku olungu-164, okuyinto empeleni engenayo inkomba yaseBhayibhelini, futhi eyayiyisaziso nje esikhomba ukubaluleka kwempikiswano mayelana nombuso wesine phakathi kukaMiller nezazi zenkolo zamaProthestani. Eceleni konyaka othi “164” eshadini babhala bathi, “Ukufa kuka-Antiochus Epiphanes, okwakusobala ukuthi akazange asukele iNkosi yamakhosi, njengoba wayesevele efile iminyaka engu-164 ngaphambi kokuba iNkosi yamakhosi izalwe.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Namuhla i-Adventism ifundisa ukuthi “abaphangi babantu bakho” ngu-Antiochus Epiphanes, njengoba kwenza nobuProthestani obuhlubukile, naphezu kweqiniso lokuthi ugqozi lwabhala ukuthi “ishadi lika-1843 laqondiswa yisandla seNkosi futhi akufanele liguqulwe.” AmaMillerite ayazi ukuthi inkosi enobuso obuqatha kwakuyiRoma, ngakho awazange anyakaziswe yimfundiso kaSathane ecekela phansi amandla okusimamisa umbono we-“chazon”. IBhayibheli licacile ukuthi uma kungekho mbono, abantu bayabhubha.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapho kungekho umbono, abantu bayabhubha; kepha ogcina umthetho, uyajabula yena. IzAga 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Umbono uSolomoni awukhomba kuleli vesi ngumbono we-“chazon”, wona okuthi evesini leshumi nantathu likaDaniyeli isahluko sesishiyagalombili, ube ngumbono okhomba ubuqaba nobupapa kunyathela phansi indawo engcwele nebutho. KumaMillerite, lawo mandla amabili achithayo ayemele umbuso wesine wesiprofetho seBhayibheli, futhi ngaphandle kokuqaphela umbuso wesine waseRoma (abaphangi babantu bakho), babengeke bakwazi ukumisa umbono. “Abaphangi babantu bakho” evesini leshumi nane likaDaniyeli isahluko seshumi nanye, babeyakuvukela inkosi yaseningizimu, baziphakamise, baqinise umbono, bese bewa. IRoma yagcwalisa ngasinye salezo zimpawu.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Esahlukweni sesikhombisa, umbuso wesine uchazwa ngokukhethekile njengohlukile emibusweni eyandulela wona.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Emva kwalokhu ngabona emibonweni yasebusuku, bheka, isilo sesine, esesabekayo nesethusayo, sinamandla amakhulu kakhulu; sasinamazinyo amakhulu ensimbi: sadla, sachoboza saphihliza, sanyathela insali ngezinyawo zaso; sasingafani nazo zonke izilo ezaziphambi kwaso; futhi sasinezimpondo eziyishumi…. Khona-ke ngangifisa ukwazi iqiniso ngesilo sesine, esasingafani nazo zonke ezinye, esesabeka ngokwedlulele, esasinamazinyo ensimbi, nezinzipho zaso zethusi; esadla, sachoboza saphihliza, sanyathela insali ngezinyawo zaso; nangalezo zimpondo eziyishumi ezazisekhanda laso, nangaleyo enye eyavela, okwawa ezintathu phambi kwayo; yebo, ngaleyo mpondo eyayinamehlo, nomlomo owakhuluma izinto ezinkulu kakhulu, ukubukeka kwayo kwakunamandla kakhulu kunokwabanye bayo. Daniyeli 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Umbuso wesine kaDaniyeli isahluko sesikhombisa wachazwa kabili njengowawuhlukile emibusweni eyawandulela. Uma “uphondo oluncane” lwevesi lesishiyagalolunye lwalumane luyisandiso sophondo lwaseSiriya (u-Antiochus Epiphanes), lwalungeke lube lwehlukile. Izilo ezandulela iRoma esahlukweni sesikhombisa kwakuyibhubesi, ibhere nengwe, konke kuyizilwane ezikhona ngempela emvelweni; kodwa lapho kufika isilo sesine esinamazinyo ensimbi nezinzipho zethusi, uDaniyeli wayengazi silwane sasemvelweni esasimelela leso silo esesabekayo esadlayo. Sasihluke (sasingafani nezinye). “Uphondo oluncane” lwevesi lesishiyagalolunye lwaphuma kwenye yezindawo ezimelwe yimimoya emine namaphiko, hhayi kolunye lwezimpondo noma kwabanamandla abavelele.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

UDaniyeli isahluko sesishiyagalombili sithi, “esikhathini sokugcina sombuso wabo, lapho abaphuli sebefinyelele ekugcwalisekeni kwesono sabo, kuyakuvela inkosi enobuso obunolaka, neqonda amazwi ayimfihlakalo.” “Esikhathini sokugcina sombuso wabo” (iGreki, eyayisihlakazekele yaba yimibuso emine), ngesikhathi “lapho abaphuli sebefinyelele ekugcwalisekeni,” kwakuyakuvela inkosi entsha.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Isizwe ngasinye esake savela enkundleni yokusebenza sivunyelwe ukuba sithathe indawo yaso emhlabeni, ukuze kunqunywe iqiniso lokuthi siyakufeza yini izinhloso zoMlindi noNgcwele. Isiprofetho silande ukukhuphuka nokuqhubeka kwemibuso emikhulu yomhlaba—iBhabhiloni, amaMede namaPheresiya, iGrisi, neRoma. Ngayinye yaleyo, njengangezizwe ezinamandla amancane, umlando uziphindaphindile. Ngayinye ibe nesikhathi sayo sokuvivinywa; ngayinye yehlulekile, inkazimulo yayo yashabalala, namandla ayo ahamba.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Ekupheleni (“esikhathini sokugcina”) kombuso waseGrisi, lapho indebe yesikhathi sabo sokuvivinywa yayisigcwele (“lapho iziphambeko sezifikile ekugcwaleni”), kwakuyovela “inkosi enobuso obunesihluku.” Leyo nkosi yayiyoqonda “izaga ezimnyama,” ngoba yayiyokhuluma ulimi oluhluke ngokuphelele esiHebherini samaJuda noma esiGrekini sombuso owandulelayo, ngoba yayiyokhuluma isiLatini. Lowo mbuso wawukhonjwe nguMose njengesizwe esasiletha ukuvinjezelwa kweminyaka ka-66 kuya ku-70 AD, lapho, phakathi kwezinye izinto, indlala yayimbi kakhulu kangangokuba amaJuda adla abantwana bawo ukuze asinde.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Ngokuba awuyikhonzanga iNkosi uNkulunkulu wakho ngokuthokoza nangokujabula kwenhliziyo, ngenxa yobuningi bezinto zonke; ngalokho uyakukhonza izitha zakho iNkosi eyakuzithumela kuwe, ulambile, womile, unqunu, uswele zonke izinto; yona iyakufaka ijoka lensimbi entanyeni yakho, ize ikuchithe. INkosi iyakulethela isizwe esivela kude, emkhawulweni womhlaba, sishesha njengokhozi lundiza; isizwe olimi lwaso ongeke uluqonde; isizwe esinobuso obunolaka, esingayikuhlonipha omdala, futhi singayikubonisa umusa komncane; sona siyakudla izithelo zezinkomo zakho nezithelo zezwe lakho, uze uchithwe; futhi singayikukushiyela amabele, newayini, noma amafutha, noma ukwanda kwezinkomo zakho, noma imihlambi yezimvu zakho, size sikuchithe. Siyakukuvimbezela kuwo wonke amasango akho, kuze kwehle izindonga zakho eziphakemeyo neziqinile, obuthembele kuzo, ezweni lakho lonke; futhi siyakukuvimbezela kuwo wonke amasango akho ezweni lakho lonke, iNkosi uNkulunkulu wakho ekunike lona. Futhi uyakudla izithelo zomzimba wakho uqobo, inyama yamadodana akho neyamadodakazi akho, iNkosi uNkulunkulu wakho ekunike wona, ekuvimbezelweni nasekucindezelekeni, izitha zakho eziyakukucindezela ngakho. UDuteronomi 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Esahlukweni sesibili sikaDaniyeli umbuso wesine wawumelwe “ngensimbi,” futhi uMose wakhomba “isizwe” esiyobeka “ijoka lensimbi” phezu kwamaJuda. Leso “sizwe” sasiyoku“bhubhisa” amaJuda, futhi sasiyoba nesivinini njengokhozi, lapho ukhozi luyisifanekiselo seRoma. Sasiyoba “isizwe” “olimi lwaso ongeke uluqonde,” ngoba ulimi lwaso luyoba “izaga ezimnyama” kumaJuda. Sasiyoba “isizwe esinobuso obunesihluku” njengoba kuchazwe esahlukweni sesishiyagalombili sikaDaniyeli njenge “nkosi enobuso obunesihluku.” Futhi eku“vinjezelweni” kweJerusalema amaJuda adla “amadodana namadodakazi” awo.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

UMiller waqonda iRoma lobuhedeni njengamandla abikezelwa nguMose, nanjengombuso wesine “wensimbi” kaDaniyeli isahluko sesibili, nanjengesizwe esakhuluma isiLatini, hhayi isiHebheru noma isiGreki. UMiller akazange enze mehluko phakathi kombuso wesine nowesihlanu wesiprofetho seBhayibheli, ngoba kuye yomibili yayiy iRoma nje kuphela. Ngakho-ke, emva kokuba iRoma lobuhedeni limi evesini lamashumi amabili nantathu, wayengeke abone umehluko omelwe evesini lamashumi amabili nane. Embonweni, uphondo oluncane lwalushintshashintsha lusuka kowesilisa luye kowesifazane, bese lusuka kowesilisa luye kowesifazane emavesini ayisishiyagalolunye kuya kweleshumi nambili, kanti ivesi lamashumi amabili nantathu lichaza izimpawu zesiprofetho zeRoma lobuhedeni; ukuhumusha kukaGabriyeli evesini lamashumi amabili nane kushintshela eRoma lowesifazane. Amandla asevesini lamashumi amabili nane kwakufanele abe “namandla amakhulu,” “kodwa kungabi ngamandla akhe uqobo; uyakuchitha ngendlela emangalisayo, aphumelele, enze, futhi achithe abanamandla nabantu abangcwele.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

IRoma yobuPapa yayizakuphiwa amandla ezempi eRoma yobuhedeni, futhi yayiyobhubhisa abantu bakaNkulunkulu iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, kusukela ngonyaka ka-538 kuze kube ngu-1798. Yayiyobhubhisa “ngokumangalisayo” ngoba iyisilwane umhlaba wonke “osimangala usilandela,” futhi yayiyilo mandla “ayeyokwenza aphumelele” kuze kugcwaliseke ukuthukuthela kokuqala okwakuba “kunqunyiwe” ukuba kuphele ngo-1798.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Khona-ke evesini lamashumi amabili nanhlanu uGabriyeli ulandela ukunyakaza okushintshanayo osekumiswe emavesini ayewachazela uDaniyeli, aphinde akhulume neRoma yobuhedeni, eyathi ngohlobo oluhlukile “lwenqubomgomo,” yahlanganisa umbuso wayo, njengoba kufakazelwa yizo zonke izazi-mlando. “Ubuqili” beRoma yobuhedeni kwakuwukuyenga izizwe ukuba zihlanganyele nombuso wayo owawukhula, futhi yasebenzisa isithembiso sokuthula nokuchuma ukwakha umbuso, ngokungafani nemibuso eyayiyandulele eyayakhiwe nje ngamandla ezempi. IRoma yobuhedeni yayizakuma futhi “imelane neNkosi yezikhulu,” njengoba yenza lapho ibeka uKristu esiphambanweni saseKalvari.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Khona-ke uGabriyeli wabe esebhekisa emibonweni emibili ayeyichazela uDaniyeli, ngokukhomba ukuthi umbono we-“mareh” wokubonakala (izinsuku eziyizinkulungwane ezimbili namakhulu amathathu) wawuyiqiniso, nokuthi umbono we-“chazon” wokunyathelwa phansi kwendlu engcwele nebutho yiRoma yobuqaba kanye neRoma yobupapa kwakufanele “uvalwe (ubekwe uphawu),” “izinsuku eziningi” (kuze kube yisikhathi sokuphela ngo-1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Khona-ke uDaniyeli wagula isikhashana, wabuye wabuyela emsebenzini, kodwa wayengakaqondi umbono we-“mareh,” okuwumbono uGabriyeli ayeyaliwe ukuba amenze awuqonde. Ngenxa yalokho uGabriyeli wayezobuya esahlukweni sesishiyagalolunye, ukuze aqede umsebenzi wakhe wokwenza uDaniyeli aqonde umbono we-“mareh.”

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Esahlukweni sesishiyagalolunye sikaDaniyeli, uDaniyeli wayefunda iZwi lesiprofetho futhi waqonda ngemibhalo kaMose noJeremiya. UJeremiya wayeveze ukuthi ukuthunjwa ayekukho kwakuyohlala iminyaka engamashumi ayisikhombisa.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Leli zwe lonke liyakuba yincithakalo, libe yinto eyethusayo; futhi lezi zizwe ziyakukhonza inkosi yaseBabiloni iminyaka engamashumi ayisikhombisa. Kuyakuthi, lapho iminyaka engamashumi ayisikhombisa isiphelele, ngijezise inkosi yaseBabiloni, naleso sizwe, usho uJehova, ngenxa yobubi baso, nezwe lamaKaledi; ngilenze libe yincithakalo yaphakade. Jeremiya 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

NgokukaMose, ukuthunjwa ezweni lesitha kwakuyohambisana nesikhathi izwe elaliyokujabulela ngaso amasabatha alo.

> 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 26:32–35.

> Ngiyakwenza izwe libe yincithakalo; nezitha zenu ezihlala kulo ziyakumangala ngalo. Ngiyakunisakaza phakathi kwabezizwe, ngihoshe inkemba emva kwenu; izwe lenu liyakuba yincithakalo, nemizi yenu ibe ngamanxiwa. Khona-ke izwe liyakuyithokozela iminyaka yalo yamaSabatha, isikhathi sonke liseyincithakalo, nina nikhona ezweni lezitha zenu; yebo, khona-ke izwe liyakuphumula, lithokozele iminyaka yalo yamaSabatha. Isikhathi sonke liseyincithakalo liyakuphumula; ngokuba alizange liphumule ngeminyaka yenu yamaSabatha ngesikhathi nalisahlala kulo. Levitikusi 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

UDaniyeli wayeqonde eZwini likaNkulunkulu lesiprofetho, ngofakazi ababili, ukuthi abantu baKhe babehlakazelwe ezweni lesitha, ngesikhathi lapho izwe lalizakujabulela amasabatha alo. Wayekuqonda lokho umlobi weziKronike ayekuqonda maqondana neminyaka engamashumi ayisikhombisa kaJeremiya.

> 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 36:20–23.

> Labo ababesindile enkembeni wabathumbela eBhabhiloni; baba yizinceku zakhe nezamadodana akhe kwaze kwaba sekubuseni kombuso wasePheresiya; ukuze kugcwaliseke izwi likaJehova ngomlomo kaJeremiya, kwaze kwaba yilapho izwe seliyijabulele amasabatha alo; ngokuba sonke isikhathi lisadilikile lagcina isabatha, ukuze kugcwaliseke iminyaka engamashumi ayisikhombisa. Manje ngonyaka wokuqala kaKoresi inkosi yasePheresiya, ukuze kufezeke izwi likaJehova elakhulunywa ngomlomo kaJeremiya, uJehova wavusa umoya kaKoresi inkosi yasePheresiya, waze wamemezela kuwo wonke umbuso wakhe, wakubhala futhi phansi, ethi: “Usho kanje uKoresi inkosi yasePheresiya: UJehova uNkulunkulu wezulu unginike yonke imibuso yomhlaba; futhi ungiyalile ukuba ngimakhele indlu eJerusalema, elakwaJuda. Ngubani okhona phakathi kwenu kubo bonke abantu bakhe? UJehova uNkulunkulu wakhe makabe naye, futhi makakhuphuke.” 2 IziKronike 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

UDaniyeli waqonda ukuthi iminyaka engamashumi ayisikhombisa kaJeremiya yokuhlakazeka ezweni lesitha, ngesikhathi izwe lijabulela amasabatha alo, yayisekelwe esiqalekisweni “sezikhathi eziyisikhombisa” kuLevitikusi 26, futhi ngokulalela lokho kuqonda, wagcwalisa ikhambi elaliyaliwe elinikezwe khona kulabo abagcina bevukela ekuqaphelisweni kwesimo sabo sokuhlakazeka.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Labo kini-ke nina enisaseleyo kini ngiyakuthumela ubuthakathaka ezinhliziyweni zabo emazweni ezitha zabo; futhi ukuhayiza kweqabunga elinyakaziswayo kuyobaxosha; babaleke njengababaleka inkemba; bawe lapho kungekho obaxoshayo. Bayakuwa omunye phezu komunye, sengathi baphambi kwenkemba, lapho kungekho obaxoshayo; futhi aniyikuba namandla okumelana nezitha zenu. Niyobhujiswa phakathi kwabezizwe, nezwe lezitha zenu liyaniginya. Labo abaseleyo kini bayophela kancane ngenxa yobubi babo emazweni ezitha zenu; futhi ngenxa yobubi bawoyise bayophela kancane kanye nabo. Uma bevuma ububi babo, nobubi bawoyise, kanye nesiphambeko sabo abasiphambukileyo kimi, nokuthi bahambe ngokungiphikisa; nokuthi nami ngahamba ngokubaphikisa, ngabangenisa ezweni lezitha zabo; uma-ke izinhliziyo zabo ezingasokile zithobeka, bese bemukela isijeziso sobubi babo: khona ngiyakukhumbula isivumelwano sami noJakobe, nesivumelwano sami no-Isaka, nesivumelwano sami no-Abrahama ngiyasikhumbula; futhi ngiyalikhumbula izwe. Izwe nalo liyakushiywa yibo, lijabulele amasabatha alo, ngesikhathi lisala liyincithakalo ngaphandle kwabo; nabo bayokwemukela isijeziso sobubi babo; ngoba, yebo ngoba, badelela izahlulelo zami, nomphefumulo wabo wazenyanya izimiso zami. Nokho ngenxa yakho konke lokho, lapho besesezweni lezitha zabo, angiyikubalahla, futhi angiyikubazonda, ukuze ngibabhubhise ngokupheleleyo, ngiphule isivumelwano sami nabo; ngokuba mina nginguJehova uNkulunkulu wabo. Kodwa ngenxa yabo ngiyakukhumbula isivumelwano sokhokho babo, engabakhipha ezweni laseGibhithe emehlweni ezizwe, ukuze ngibe nguNkulunkulu wabo: nginguJehova. Lezi yizimiso, nezahlulelo, nemithetho, uJehova ayimisa phakathi kwakhe nabantwana bakwa-Israyeli entabeni yaseSinayi ngesandla sikaMose. Levitikusi 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Umkhuleko kaDaniyeli esahlukweni sesishiyagalolunye ubhekisa kuzo zonke izingxenye zeseluleko esenzelwe labo abazithola behlakazekile ezweni lesitha. Lowo mkhuleko kufanele uvumelaniswe nomkhuleko wakhe esahlukweni sesibili, ngokuba ndawonye umelela umkhuleko walabo abakuSambulo isahluko seshumi nanye, ababefile ezitaladini zalelo dolobha elikhulu laseSodoma naseGibhithe, abathola ukuthi nabo babesakazekile. Njengoba uDaniyeli ephetha umkhuleko wakhe, uGabriyeli uyabuya ukuze aqede umsebenzi wokuchaza umbono we-“mareh”, njengoba noMoya oNgcwele ehlose ukuwufeza kofakazi ababili beSambulo isahluko seshumi nanye.

> 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.

> Kwathi ngisakhuluma, ngithandaza, ngivuma isono sami nesono sabantu bakithi u-Israyeli, ngiletha ukunxusa kwami phambi kweNkosi uNkulunkulu wami ngenxa yentaba engcwele kaNkulunkulu wami; yebo, ngisakhuluma emkhulekweni, nango uGabriyeli, indoda engangiyibonile embonweni ekuqaleni, indiza ngokushesha okukhulu, yangithinta ngesikhathi somnikelo wakusihlwa. Wangazisa, wakhuluma nami, wathi: Daniyeli, sengiphumile manje ukuba ngikunike ukuqonda nokuhlakanipha. Daniyeli 9:20–22.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Kungekudala ngaphambi kokuwa kweBabiloni, ngenkathi uDaniyeli ezindla ngalezi ziprofetho futhi efuna kuNkulunkulu ukuqonda ngezikhathi, wanikezwa uchungechunge lwemibono mayelana nokuvuka nokuwa kwemibuso. Ngombono wokuqala, njengoba kubhaliwe esahlukweni sesikhombisa sencwadi kaDaniyeli, kwanikezwa incazelo; nokho akusikho konke okwenziwa kwacaca kumprofethi. ‘Imicabango yami yangikhathaza kakhulu,’ wabhala ngalokho akubona ngaleso sikhathi, ‘nobuso bami bashintsha kimi; kepha ngalugcina lolu daba enhliziyweni yami.’ Daniyeli 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Ngesinye isambulo kwaphonswa ukukhanya okwengeziwe phezu kwezehlakalo zesikhathi esizayo; futhi kwaba sekupheleni kwalesi sambulo lapho uDaniyeli ezwa ‘ongcwele othile ekhuluma, kwase kuthi omunye ongcwele kulowo ongcwele othile okhulumayo, Kuyakuba isikhathi esingakanani lesi sambulo na?’ Daniyeli 8:13. Impendulo eyaphiwa, ethi, ‘Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona indawo engcwele iyakuhlanzwa’ (ivesi 14), yamgcwalisa ngokudideka. Ngokuzimisela okukhulu wafuna incazelo yalesi sambulo. Wayengenakuqonda ubudlelwane obabukhona phakathi kokuthunjwa kweminyaka engamashumi ayisikhombisa, njengoba kwakubikezelwe ngoJeremiya, neminyaka eyizinkulungwane ezimbili namakhulu amathathu ayizwa embonweni isithunywa sasezulwini simemezela ukuthi yayiyodlula ngaphambi kokuhlanzwa kwendlu engcwele kaNkulunkulu. Ingelosi uGabriyeli yamnika incazelo eyingxenye; nokho, lapho umprofethi ezwa amazwi athi, ‘Umbono … uyakuba ngowezinsuku eziningi,’ waquleka. ‘Mina Daniyeli ngaquleka,’ kulandisa yena ngalesi simo sakhe, ‘ngagula izinsuku ezithile; kamuva ngasuka, ngenza umsebenzi wenkosi; futhi ngamangala ngombono, kepha kwakungekho owaqondayo.’ Amavesi 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> Esesagcwele umthwalo ngenxa ka-Israyeli, uDaniyeli waphinde wahlolisisa iziprofetho zikaJeremiya. Zazicace kakhulu—zicace kangangokuba waqonda ngalezi zifakazelo ezilotshwe ezincwadini “inani leminyaka, okwavela ngayo izwi leNkosi kuJeremiya umprofethi, lokuthi iyakugcwalisa iminyaka engamashumi ayisikhombisa ekuchithweni kweJerusalema.” Daniyeli 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Ngokukholwa okwakusekelwe ezwini eliqinisekileyo lesiprofetho, uDaniyeli wanxusa eNkosini ukuba lezi zithembiso zigcwaliseke masinyane. Wanxusa ukuba udumo lukaNkulunkulu lulondolozwe. Esicelweni sakhe wazihlanganisa ngokuphelele nalabo ababengafezekisanga injongo yaphezulu, evuma izono zabo njengezakhe siqu.” Prophets and Kings, 553, 554.

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