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# The Book of Daniel - Number Thirteen

Incwadi kaDaniyeli - Inombolo Yeshumi Nantathu

The Secret of the Latter Days

Imfihlakalo Yezinsuku Zokugcina

Author

Jeff Pippenger

Published

December 8, 2023

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Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.

Isahluko sesibili sikaDaniyeli simelela ingelosi yesibili yesAmbulo eshumi nane. Ngakho-ke simelela esesibili ezivivinyweni ezintathu, ezivezwe njengokuvivinywa kokudla, kulandelwe ukuvivinywa kokubona, bese kuphetha ngokuvivinywa kwe-litmus. Zonke lezo zivivinyo ezintathu, ezingamazimpawu zomgwaqo zesiprofetho futhi, zikhona emyalezweni wengelosi yokuqala yesAmbulo eshumi nane. Njengengelosini yokuqala yesAmbulo eshumi nane, isahluko sokuqala sikaDaniyeli naso sinazo zonke lezo zivivinyo ezintathu.

The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.

Isivivinyo sesibili, noma umlayezo wengelosi yesibili, siqala ekupheleni kwesivivinyo sokuqala. Isahluko sesibili silandela isahluko sokuqala. Isiphetho sesivivinyo sesibili siqala isivivinyo sesithathu ngokulandelana okuseduze. Isikhathi esimelelwa yisivivinyo sesibili safanekiswa yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli, eyaqala ngokunqotshwa kukaJehoyakimi yaphetha ngesimemezelo sikaKoresi. Njengoba ukuphela kwaleyo minyaka engamashumi ayisikhombisa kwakusondela, uDaniyeli waqaphela ngeZwi likaNkulunkulu lesiprofetho ukuthi ukuphela kwakuseduze ukufika.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by 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 9:1, 2.

> Ngomnyaka wokuqala kaDariyu indodana ka-Ahashiveroshi, ongowenzalo yamaMede, owabekwa ukuba abe yinkosi phezu kombuso wamaKaledi; ngomnyaka wokuqala wokubusa kwakhe mina Daniyeli ngaqonda ngezincwadi isibalo seminyaka, izwi likaJehova elifika kuJeremiya umprofethi, ukuthi wayezogcwalisa iminyaka engamashumi ayisikhombisa emanxiweni aseJerusalema. Daniyeli 9:1, 2.

Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.

UDaniyeli umele abantu bakaNkulunkulu ezinsukwini zokugcina abaqaphela incazelo engokomfanekiso yeminyaka engamashumi ayisikhombisa yokuthunjwa, futhi lokho kuqaphela kwenzeka kancane ngaphambi kokuba leyo minyaka engamashumi ayisikhombisa engokomfanekiso iphele. Abantu bakaNkulunkulu bayiqonde kahle iminyaka engamashumi ayisikhombisa yokuthunjwa, kodwa lokho uDaniyeli akumelelayo ukuqonda ukuthi leyo minyaka engamashumi ayisikhombisa imele isikhathi sesiprofetho kusukela ngoSepthemba 11, 2001, kuze kube ngumthetho weSonto. KuDaniyeli, leyo minyaka yaphela ngesimemezelo sikaKoresi, okuyinto ezinsukwini zokugcina emele umthetho weSonto e-United States.

Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.

Ngaphambi nje komthetho weSonto, abantu bakaNkulunkulu bavuselwa ekuqondeni kwesiprofetho okumelelelwa yiminyaka engamashumi ayisikhombisa engokomfanekiso. Leyo minyaka engokomfanekiso yaqala ngoJehoyakimi, omelela uSepthemba 11, 2001, lapho, ngokufika kobuSulumane boMaye wesithathu, ingelosi enamandla yesAmbulo isahluko 18 yehla yamemezela ukuwa kweBabiloni. Ukuwa kweBabiloni kumele umyalezo wengelosi yesibili, futhi ngoSepthemba 11, 2001, kwaqala isikhathi sesibili sokuvivinywa salabo abadla incwadi efihliweyo eyayisesandleni sengwelezi. Leso sikhathi, esimelelwa yiminyaka engamashumi ayisikhombisa engokomfanekiso, siyaqhubeka size sifike emthethweni weSonto.

As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.

Njengoba ukuphela kusondela, njengoba kufanekiselwa nguDaniyeli ngonyaka wokuqala kaDariyu, abantu bakaNkulunkulu bavuselwa esivivinyweni somfanekiso wesilo. Babeke baqonda ngaphambili amanye amaqiniso ahambisana nesivivinyo somfanekiso wesilo, kodwa ingxenye abayiqondayo ngaphambi nje kokuphela kwenkathi yesiprofetho yengelosi yesibili ibifihlwe ebumnyameni. Njengoba uDaniyeli wayefunda iZwi likaNkulunkulu lesiprofetho, wase eqaphela ukubaluleka kweminyaka engamashumi ayisikhombisa, waholelwa emthandazweni, njengoba nje wayeholelwe emthandazweni lapho eqaphela usongo lokuphila noma lokufa lukaNebukadinesari mayelana nephupho lakhe lomfanekiso. KuDaniyeli isahluko sesishiyagalolunye, njengakuDaniyeli isahluko sesibili, ngesikhathi uDaniyeli ethandaza, wemukela ukukhanya kwesiprofetho.

> 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 9:21, 22.

> Yebo, ngisakhuluma ngomkhuleko, nangu uGabriyeli, lowo muntu engangimbone embonweni ekuqaleni, eza endiza ngesivinini esikhulu, wangithinta ngesikhathi somnikelo wakusihlwa. Wangazisa, wakhuluma nami, wathi: O Daniyeli, manje sengiphumile ukuza ukukunika ukuqonda nokuhlakanipha. Daniyeli 9:21, 22.

The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.

“Ubuciko nokuqonda” uDaniyeli akuphiwa ngesikhathi ekhuleka kuhambisana nomkhuleko wakhe esahlukweni sesibili.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.

> UDaniyeli wayeseya endlini yakhe, walwazisa lolu daba kuHananiya, kuMishayeli, naku-Azariya, abangane bakhe; ukuze bacele umusa kuNkulunkulu wezulu mayelana nale mfihlakalo; ukuze uDaniyeli nabangane bakhe bangabhubhi kanye nabanye abahlakaniphileyo baseBhabhiloni. Khona-ke le mfihlakalo yambulelwa uDaniyeli embonweni wasebusuku. Khona-ke uDaniyeli wamdumisa uNkulunkulu wezulu. Daniyeli 2:17–19.

Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.

Ngomugqa phezu komugqa, imithandazo emibili kaDaniyeli iwumthandazo munye. Yomibili inikezwa phakathi komlando omelela ngokomfanekiso ukuhlolwa okubonakalayo kwengelosi yesibili, okwenzeka phakathi kukaSepthemba 11, 2001, nomthetho weSonto ozofika maduze. Ngenxa yosongo lokufa olusondelayo lukaNebukhadinezari, kanye nolwazi lwesiprofetho lwakho kokubili iminyaka engamashumi ayisikhombisa kaJeremiya nesifungo sezikhathi eziyisikhombisa sikaMose, uDaniyeli uthandaza umthandazo kaLevitikusi amashumi amabili nesithupha, ngesikhathi ecela ukuthi uNkulunkulu ambululele imfihlo yokugcina yesiprofetho seBhayibheli. Leyo mfihlo uJohane ayichaza njengeSambulo sikaJesu Kristu.

In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.

Esahlukweni sesishiyagalolunye, uDaniyeli utholakala esikhathini soguquko phakathi kwemibuso emibili. IBhabhiloni isanda kuwela kumaMede namaPheresiya, ngoba kungumnyaka wokuqala kaDariyu; ngaleyo ndlela kubeka abantu bakaNkulunkulu ezinsukwini zokugcina endaweni yoguquko eyaphawulwa ekunyakazeni kwengelosi yokuqala kanye nasekunyakazeni kwengelosi yesithathu.

The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”

Inhlangano yamaMillerite yaseFiladelfiya yaguqukela eLawodikeya ngonyaka ka-1856, futhi inhlangano yaseLawodikeya yeFuture for America iguqukela enhlanganweni yaseFiladelfiya ekupheleni kwezinsuku ezintathu nesigamu zokuba ifile emgwaqweni wesAmbulo isahluko seshumi nanye. Isivivinyo esehluleka enhlanganweni yaseFiladelfiya yamaMillerite kusukela ngo-1856 kuze kube ngu-1863, sasihlobene nemfundiso “yezikhathi eziyisikhombisa.”

The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.

Uvivinyo lwenhlangano yaseLawodikeya ye-Future for America luhlobene nesidingo sokuqaphela isimo sabo sokuhlakazeka, bese bengena emthandazweni naselwazini lukaLevitikusi amashumi amabili nesithupha. UDaniyeli wayesesikhathini soguquko phakathi kwemibuso yaseBhabhiloni neyamaMede namaPheresiya, futhi ngaphambi nje kokuphela kwesikhathi seminyaka engamashumi ayisikhombisa esiphawulwa ngumthetho kaKoresi. Iminyaka engamashumi ayisikhombisa iyisimo somongo womthandazo kaDaniyeli, futhi leyo minyaka engamashumi ayisikhombisa imelela “izikhathi eziyisikhombisa” zikaMose. Yomibili imithandazo kaDaniyeli iyahambisana nesikhathi soguquko esiphawulwa “yizikhathi eziyisikhombisa” enhlanganweni yengelosi yokuqala, kanjalo nasenhlanganweni yengelosi yesithathu.

The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.

“Imfihlo” eyambulelwa uDaniyeli iyisambulo somfanekiso kaNebukhadinesari. “Imfihlo” yomfanekiso kaNebukhadinesari ezinsukwini zokugcina iwukuthi umelela imibuso eyisishiyagalombili, hhayi emine. Ezihlokweni ezedlule ezisesigabeni esithi, “Owesishiyagalombili Ungowabayisikhombisa“, leli qiniso selivele lethulwa. Ngaphakathi kwaleyo mfihlo kukhona isambulo sephuzu lenguquko lapho owesishiyagalombili efika, ongowabayisikhombisa. “Imfihlo” yomfanekiso kaNebukhadinesari iyisiqinisekiso sokuvuka kophondo lobuProthestani beqiniso kanye nophondo lobuRiphabhulikhi. Kokubili lokho kuvuka kukhomba ukuthi uphondo ngalunye lungolwesishiyagalombili, kodwa lungolowabayisikhombisa; futhi inguquko isuka kowesithupha iye kowesishiyagalombili kuzo zombili izimpondo yenzeka esimweni esiyisiprofetho sokuvivinywa esihlobene “nezikhathi eziyisikhombisa” zikaMose. Leyo nguquko yenzeka njengoba imelwe nguDaniyeli, ngaphambi nje komthetho kaKoresi, omelela isimemezelo somthetho weSonto e-United States. Khona-ke emthethweni weSonto, ngokunyakaza okusheshayo, inxeba elibulalayo lobupapa liyaphulukiswa njengoba ubupapa buba yinhloko yesishiyagalombili engowabayisikhombisa, njengoba nabo futhi bedlula enguqukweni eyisiprofetho, njengoba imelwe ngumfanekiso kaNebukhadinesari kuDaniyeli isahluko sesibili.

> Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.

> Ngakho-ke uDaniyeli wangena ku-Ariyoki, inkosi eyayimmisile ukuba abhubhise izazi zaseBhabhiloni; waya wathi kuye: Ungazibhubhisi izazi zaseBhabhiloni; ngingenise phambi kwenkosi, mina ngizakwazisa inkosi incazelo. Khona-ke u-Ariyoki wamletha uDaniyeli phambi kwenkosi ngokushesha, wathi kuyo: Ngithole umuntu phakathi kwabathunjwa bakwaJuda ozakwazisa inkosi incazelo. Inkosi yaphendula yathi kuDaniyeli, ogama lakhe lalinguBelteshazari: Uyakwazi yini ukungazisa iphupho engilibonileyo, kanye nencazelo yalo? Daniyeli 2:24–26.

Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.

Lapho uDaniyeli esenikwe imfihlo, kubhekiselwa kuwo womabili amagama akhe, okukhombisa ukuthi umelela abantu besivumelwano, okuthe ezinsukwini zokugcina basanda kungena enhlanganweni yaseFiladelfiya yabayizinkulungwane eziyikhulu namashumi amane nane nane. Uveza isimilo senceku kaNkulunkulu ngokucela ukuthi kungabulawe muntu ngenxa yokungakwazi kwabo ukuqonda “imfihlo.” Isimilo sakhe siqhathaniswa nesika-Ariyoki, inceku kaNebukhadinezari efuna ukudunyiswa enkosini ngokuthola uDaniyeli. UDaniyeli usephinda abonakalise umehluko phakathi kokubonakaliswa kweqiniso kokuprofetha nalokho kwabahlakaniphileyo baseBhabhiloni, lapho ephendula umbuzo kaNebukhadinezari ngombuzo, futhi-ke ngokungafani no-Ariyoki, akasebenzisi ukuqonda kwakhe “imfihlo” ukuze azikhulise, kodwa kunalokho uphakamisa uNkulunkulu wezulu.

> Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.

> UDaniyeli waphendula phambi kwenkosi, wathi: Imfihlo inkosi eyifunayo ayinakuboniswa enkosini ngabezihlakaniphileyo, noma ngababhula ngezinkanyezi, noma ngabathakathi, noma ngababhuli; kodwa ukhona uNkulunkulu ezulwini owambula izimfihlo, futhi owazisa inkosi uNebukadinesari okuyakuba khona ezinsukwini zokugcina. Iphupho lakho, nemibono yekhanda lakho embhedeni wakho, yilokhu. Daniyeli 2:27, 28.

Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.

UDaniyeli uqala ukwethula kwakhe “imfihlo” ngokuyichaza njengemfihlo echaza okuyakuba khona ezinsukwini zokugcina. Imfihlo yomlando ofihlekile wokuduma kwezulu okuyisikhombisa iveza okuyakuba khona ezinsukwini zokugcina. Umfanekiso kaNebukadinesari uyisici semfihlo yezinsuku zokugcina esuselwa uphawu kancane ngaphambi kokuba umusa uphele. Wembulwa kancane ngaphambi kokuba umusa uphele, esikhathini soguquko lapho zombili izimpondo zesilo sasemhlabeni ziba ngowesishiyagalombili ovela kwabayisikhombisa, njengoba kumelwe nguDaniyeli ngonyaka wokuqala kaDariyu.

> As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.

> Mayelana nawe, nkosi, imicabango yakho yafika engqondweni yakho embhedeni wakho mayelana nalokho okuyakwenzeka emva kwalokhu; futhi lowo owembula izimfihlakalo ukwazisile okuyakwenzeka. Kepha mina, le mfihlakalo ayembulelwanga mina ngenxa yanoma yiluphi ukuhlakanipha enginakho ngaphezu kwanoma yimuphi ophilayo, kodwa ngenxa yalabo abayokwazisa inkosi incazelo yayo, futhi ukuze wazi imicabango yenhliziyo yakho. Daniyeli 2:29, 30.

Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.

UDaniyeli uqinisekisa iqiniso ngofakazi wesibili wokuthi iphupho likaNebukhadinezari limayelana nezinsuku zokugcina, lapho ethi, “owembula izimfihlo ukwazisa lokho okuyakufika emva kwalokhu,” “esikhathini esizayo.” Khona-ke uDaniyeli ukhomba ukuthi imfihlo ayizange inikezwe ngenxa yakhe, noma ngenxa yokuthi wayenokuhlakanipha okukhulu kunanoma yimuphi omunye umuntu, kodwa ukuthi “imfihlo” yanikezwa uNebukhadinezari “ngenxa yalabo abayokwazisa incazelo.” “Imfihlo” yanikezwa labo abayoletha “incazelo” yephupho enkosini engokomoya yaseBhabhiloni ezinsukwini zokugcina. Imfihlo yanikezwa ngokuqondile abayizinkulungwane eziyikhulu namashumi amane nane, ngoba “imfihlo” ingeyalabo abasezinsukwini zokugcina abamemezela ukuwa kokugcina kweBhabhiloni. Khona-ke uDaniyeli wembula iphupho lesithombe elalifihlwe ebumnyameni, nelaveza uvivinyo lokuphila noma lokufa.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.

> Wena, nkosi, wabona, bheka, isithombe esikhulu. Lesi sithombe esikhulu, esasinokukhazimula okukhulu kakhulu, sasimi phambi kwakho; nokubukeka kwaso kwakwesabeka. Inhloko yalesi sithombe yayiyigolide elicwengekileyo, isifuba saso nezingalo zaso kwakuyisiliva, isisu saso namathanga aso kwakuyithusi, Imilenze yaso kwakuyinsimbi, izinyawo zaso ziyingxenye yensimbi nengxenye yobumba. Waqhubeka ubukele kwaze kwaba yilapho itshe liqoshwa khona ngaphandle kwezandla, elashaya isithombe ezinyaweni zaso ezazingezensimbi nezobumba, lazichoboza zaba yizicucu. Khona-ke insimbi, nobumba, nethusi, nesiliva, negolide, kwachotshozwa kwaba yizicucu kanyekanye, kwaba njengamakhoba ezibuya zasehlobo; umoya wakuthwala kwasuswa, kangangokuba akutholakalanga ndawo yako; futhi itshe elashaya isithombe laba yintaba enkulu, lagcwala umhlaba wonke. Leli yiphupho; futhi sizakutshela inkosi incazelo yalo. Daniyeli 2:31–36.

Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.

Iphupho likaNebukadinesari lakhomba imibuso yesiprofetho seBhayibheli kusukela esikhathini sakhe kuze kube sezinsukwini zokugcina, lapho abayizinkulungwane eziyikhulu namashumi amane nane, abamelwe uDaniyeli ekuzethuleni kwakhe kuNebukadinesari, nangelitshe elaqoshwa ngaphandle kwezandla, elibhubhisa imibuso yasemhlabeni emelwe emfanekisweni, lona-ke libe yintaba egcwalisa umhlaba wonke. Lelo phupho lalimayelana nezinsuku zokugcina, endaweni yesinguquko yesiprofetho lapho abayizinkulungwane eziyikhulu namashumi amane nane bembulelwa imfihlo yokugcina yesiprofetho.

As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.

Njengesibonakaliso sophondo lweqiniso lwamaProthestani, ngalokho-ke bathwala umlayezo wengelosi yesithathu bawuyise ezweni elifayo. Lowo mlayezo uyakhula ube ukukhala okukhulu ngesikhathi somthetho weSonto e-United States, lapho uphawu lwesilo luqaliswa ngokuphoqelelwa. Ngaphambi kwalowo myalo, labo abamelelwe nguDaniyeli ezinsukwini zokugcina, kufanele babhekane novivinyo lomfanekiso wesilo. Lolo vivinyo luwuvivinyo olubonakalayo, futhi ludinga ukuba labo abamelelwe nguDaniyeli babone ukunyakaza okuveza umyalo womthetho weSonto. Bayavivinywa ukuze kutholakale ukuthi bakhethe yini indlela kaNkulunkulu ebavumela ukuba babone uvivinyo lomfanekiso olufihliwe ebumnyameni. Uvivinyo lwabo luhilela ukuzithoba komuntu siqu nokuvuma izono. Luhilela ukuvuma ukuthi uDaniyeli wanikwa ukuqonda emaphusheni nasemibonweni, ngokuba uma benqaba ukuzwa izwi likaDaniyeli elikhala ehlane, kunjengalabo abathi ngezinsuku zikaKristu benqaba umlayezo kaJohane uMbhapathizi.

Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.

UDadewethu uWhite uyasazisa ukuthi izincwadi zikaDaniyeli neSambulo ziyaphelelisana, futhi igama elithi “ziyaphelelisana” alisebenzisayo lisho ukuletha ekupheleleni. Ekupheleni kukaJulayi, 2023, iNgonyama yesizwe sakwaJuda yaqala ukuvula izimpawu zeSambulo sikaJesu Kristu njengoba yayithembisile ukuthi iyokwenza nje ngaphambi kokuba kuphele isikhathi somusa. Ngokwenza kanjalo, Yakhomba amaqiniso aseBhayibhelini ayeke aqondwa kahle ngaphambili, kodwa manje ayesemelwe ukuqondwa esimweni sezinsuku zokugcina.

One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.

Elinye yalawo maqiniso ngofakazi ababili besAmbulo ishumi nanye. Elinye ngumlando oyigcwalisa ngokupheleleyo “imidumo eyisikhombisa” yesAmbulo ishumi. Uveze amaqiniso emigqeni engcwele yenguquko akhuluma ngokudumala kukaJulayi 18, 2020. Usetshenzise izimpawu ezine ezisemigqeni ngayinye engcwele yenguquko, ezibonisa umlando wokuphiwa amandla kombiko wokuqala kuze kube sekwaHlulelweni, ngendlela engakaze iqashelwe ngaphambili. UDaniyeli isahluko sesibili uletha eminingi yale micabango ekupheleleni, nakuba la maqiniso ajulileyo efihlakele ebumnyameni kulabo abenqaba ukudla indlela yokusebenza ekhonjwe njenge-Alpha ne-Omega.

In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.

Ekuphetheni kwalolu cwaningo lukaDaniyeli isahluko sesibili, sizofingqa futhi sixhumanise amanye amaqiniso nezimpawu zendlela ezilethwa ekuphelelisweni nguDaniyeli isahluko sesibili. Ngokwenza kanjalo, siyabonisa ukuthi imfihlakalo eyembulelwa uDaniyeli embonweni wasebusuku imelela lawa maqiniso wona kanye.

We will set forth the summary and conclusion in the next article.

Siyobeka isifinyezo nesiphetho esihlokweni esilandelayo.

> “The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.

> “INkosi inazo izithunywa zayo ezimisiwe ukuba zihlangabeze abantu emaphutheni abo nasekubuyeleni emuva kwabo. Izithunywa zayo zithunywa ukuba zithwale ubufakazi obuqondile ukuze zibavuse esimweni sabo sokozela nokuba zivulele ukuqonda kwabo amazwi ayigugu okuphila, imiBhalo Engcwele. Laba bantu akumelwe babe ngabashumayeli nje kuphela, kodwa babe yizikhonzi, abathwali bokukhanya, abalindi abathembekileyo, abazobona ingozi esongelayo baxwayise abantu. Kumelwe bafane noKristu entshisekelweni yabo eqotho, ekuhlakanipheni kwabo okucabangayo, emizamweni yabo siqu—ngamafuphi, kuyo yonke inkonzo yabo. Kumelwe babe nokuxhumana okuphilayo noNkulunkulu, futhi kumelwe bajwayelane kakhulu neziprofetho nezifundo ezisebenzayo zeTestamente Elidala neleLisha, ukuze bakhiphe engcebweni yezwi likaNkulunkulu izinto ezintsha nezindala.” Testimonies, umqulu 5, 251.

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